G. K. an APOSTAT.

Having destroy'd G. K's Foundation of vain glorying, as not changing or varying in Fundamentalls, by clear de­monstrations that he hath varied, and fixed also upon him his dim Divinations or Revolutionism, I now proceed to give the World that of G. K. which he hath sometimes seemd to require, when he hath been call'd an Apostat: I mean a proof of his Apostacy, which he hath been exceed­ing loath to own; and which hath ever been a most of fencive and ungratefull Epithet to him, (tho' due) where ever he hath met with it: From which his votaries and Abettors also, have with all the skill they could advance, endeavoured to shrowd him, as a thing so Ignominious, that if duely provd; it were enough to ruine his and their wicked, and impossible design, of rendering the Quakers no Christians, and worse than Heathens; thereby to Sub­ject us to the hatred and Persecution of all people.

But now to the matter. Let it first be premised, that in all reason, nothing ought to conclude and satisfie G. K. and his Adherents more in the Case, than his own difinition what an Apostat is, and his own Practice to prove him such an Apostat; and then I shall prove both one and t'other.

In his Exact Narrative pa. 45. he saith, that a Stranger, at one of his Meetings at Turners-Hall, said, That to Apo­statize, [Page 28] is to Apostatize from the Whole Faith; but I find G. K. himself in his Way Cast up pa. 43. 57. 171. to be of another mind, Charging the Church of Rome, as also the Presbyterian Church, to be Apostatized; and yet we know, neither of them is Apostatiz'd from the whole Faith. Also in his said Narrat. p. 15. he appears to be of another mind, where he places the Apostacy upon a mans being Changed in ANY (note any) Fundamentall Principle; for saith he, if you cannot prove me, to have changed in any Fundamentall Principle, ye ought not to charge me to be an Apostat; well then by the rule of Contraries, since I have prov'd him [as before] to have changed, not onely in ONE but in DIVERS Principles, acknowledged by himself to be Fundamentalls; therefore by his own Argu­ments, he must needs be an Apostat. And here note ' [...]is very probable, that the great indeavours G. K. hath used, to make the World believe, he hath not, from the begin­ning, varied Fundamentalls, was [...]o the end, he might not be charged with the due, tho' Odious & Ignominious Epithet of Apostat; but all his Covers are not able to hide him, from us that so well know him to be an Apostate; not onely from the Doctrines which once he held and Preached, Writt for, and for which he dis [...]nted; but also from the Meak and Peaceable Spirit of the Lord Jesus, into Envy and Rage, per­verting divers Writings, and sayings of our Friends, Im­posing his own Sense upon them, and that sense upon the World, to the utter offending and stumbling of some a­gainst the way of Truth it self, in revenge to its followers.

Again in his preface to Help in time of Need And in pa. 24, 25, 26. of the same book, He charges some Presby­terians, [Page 29] for being (shamefully degenerated, and declined, from what they had (them), but late themselves so zeal­ously ascerted and maintained, to be the Work of God, which they had shuck from, and turn'd like the dog to the vomit, were not (Saith he) set forms of Prayer Cry'd down also in Scotland; as Lifeless barren things, and the service bo [...] Deny'd? and now (saith he) have ye not licked up the Vomit? and have not your Brethren in England taken it up again? and when it is offered to you to read, will you not also do the Like? There is no question but most of you will, and worse also when you are put to the Tryall.

‘Now have ye not Apostatiz'd herein also, and mixed “your selves with the Prophane Rabble of the World? And ye can Pray and Sing and Communicate with such, [...]is ”not this Babylon indeed, which is to say Confusion?’

First, for a short digression, Note these Words [ Worse also] what is that Worse than the Common Prayer here meant; but the M [...]ss-Book, and if it was not uncharitable in G. K. to suspect such worse things of them, from his presumption onely, that they would follow their brethren in England, when try'd, to Lick up the vomit, viz of set forms of Prayer, and the Service book? I thinck his ought not to count it uncharitable now, if some cannot but sus­pect such things of him if he should be tryed, he having, actually Licked up those things again, he once had vomited.

Now Observe, If taking up set forms of Prayer, Service Book &c. Rendred the Presbyterians Apostats(as saith G. K. it did) then if G. K. hath done so too, G. K. from his own Mouth must be an Apostate. But G. K. hath so done therefore from his own Mouth he is an Apostat.

[Page 30]But that which yet further renders G. K. an Apostat out of his own mouth, is, what he delivered to his Auditory, in the Barbados house in Philadelphia, about the time of his going for England, which was to this purpose viz. That if they should hear (after his arrivall in England) that he Preached amongstt he Independants or Presbyterians, they ought not to call him an Apostat for that; but if ever he put on the Canonicall-Robe (that is Priests Gown) then they should call G. K. an Apostat; And to others in parti­cular G. K. hath said that if ever he turn'd to the Church of England, then they might call him an Apostat.

To summ up the matter in short, and so come to a Conclu­sion; since a man may be an Apostat, tho' he doth not A­postatise from the Whole Faith, and since G. K's Chang­ed in divers Fundamentall Principles, and Joyned to those that use set Forms of prayer, and the Service book, And since he is become a Preacher of the Church of England, and put on the Canonicall-Robe (all which G. K. himself hath given us as marks of an Apostat); Therefore G. K. is prov'd out of his own mouth to be an Apostate, and ought not to be angry for the future, with such as may give him that Charracter.

Having thus Established G. K. under his due Disigna­tion of Apostat. It now falls in my way to Justify our dear and honourable Friend W. P. against the unworthy Sug­gestions and Insinuations of G. K. and other Cancer'd and hardned Apostats, so often reiterated against him on purpose to defame him, and us with him, viz. That he hath said. ‘“That the outward Person that Suffered is properly the Son ”of God,’ we utterly deny, This hath been fully answered [Page 31] to other Adversaries (of whom G. K. is Chiefly a Copy) but [...]east some in those Parts (among whom G. K. upon his Stage, may have renewed that Charge against W. P.) may not have seen any such Answers, I shall bestow a little further Pains about it, for their Information.

It's clear by some following words of W. P. that he meant it onely of Christ's outward body; where he saith ‘a Body “hast thou prepared me Said the Son to the Father) So the ” Son was not the Body tho' the Body was the Sons,’ And ind [...]d if that outward body ( abstractly was the So [...] then God by that Body made the Worlds; for by the Son its said, God made the Worlds Heb. 1.2.11.3. And was not he the Son of God that was before Abraham was? And was he not Glorify'd with the Father before the World began? But we do not read that the outward body was before the World began, nor before Abraham: For in the fullness of Time he was made of a Woman, of Seed of Abraham, after the Flesh and was then and is also God, blessed for Ever. And we also find, that Christ himself distinguisht be­tween himself & his Body Mat. 26.12. But to show that W. P. tho' he did not believe the Son of God, to be strictly Limited to that outward body, (so prepared for him of the Father, as aforesaid); yet in the same place it's Clear W. P. owned the same Christ that Suffered, to be the true Son of God in these words viz. ‘ He that Laid down his Life, and “Suffered his Body to be Crucify'd by the Jews, without the ”Gates of Jerusalem, is Christ the Son of the Most high God.’

And in pa. 49. W. P. very fully expresseth his and our belief again in these Words, viz.— ‘We do believe in One “holy God Allmighty, who is an Eternal, Spirit; the Crea­tor [Page 32] of all things, and in One Lord Jesus Christ, him one­ly Son; and Express Image of his Substance, who took u­pon him flesh, and was in the World, and in Life, Doctrine, Miracles, Death, Resurrection, Assention, and Medeation, perfectly did, and does continue to do the Will o [...] God, To whose holy Life, Power, Media­tion and Blood, we ONELY ascribe our Sanctification, Justification, Redemption and perfect Salvation; and we believe in one Holy Spirit, that proceeds and breaths from the Father and the Son, as the Life and Virtue, both of the Father and the Son; a Measure of which is given to all to profit with; and he that hath one hath all, for these Three are One, who is the Alpha and Omega, the ”first and the last, God over all Blessed for ever.’

But above all men, I thinck G. K. should not throw this at W. P. as if he here deny'd the Son of God, consi­dering what he hath Writ in his Way Cast up pa. 102. Thus, ‘“We have as good cause to believe him to be true and reall Man, before his outward birth in the flesh, as after; for it is not the Outward flesh and blood that is the Man; But it's the Soul or Inward man, that is the man most ”properly; such as Christ was from the beginning.’

Again in pa. 104. he Saith ‘Let all the Scripture “be Searcht out and it shall not be found, that Christ be­came Man; and took to himself the Soul of man, at his conception, in the Womb of the Virgin Mary; but ONE­LY that he took flesh, and was the Son of Mary David, and Abraham, according to the flesh; but according to his heavenly Nature, even as Man, he was the Son of God, and was the Father and Lord of all the Faithfull, [Page 33] ”in all Ages; the Mighty God, the Everlasting Father &c.’ Here it is clear, that according to G. K. himself (who saith he was allways found in Fundamentalls), that it is not the Outward flesh and blood, but the Soul or Inward man that dwells in the outward flesh, that is the Man most proper­ly: Surely then if not the Outward, that is the man most Properly, that is not the Outward, that is the Son of God most Properly.

And since he saith, it was according to his Heavenly Nature, that he was the Son of God; and that he was the Father and Lord of all the Faithfull, in all Ages; the Mighty God, Everlasting Father &c. Surely all this could not be said Properly of his Outward Person, as he was the Son of Abraham and David, according to the Flesh, onely.

As for what he so moch Objects as if Friends G. F. and Fr. Howgill should say; they were Equall with God; this also hath been Answered very often, Particularly by G. W. but three years ago, in his Truth and Innocency pa. 9, 10. The Answer is large; I shall therefore cite some of it, thus: The Charge against G. F. was that he had said; He that hath the same Spirit, that raised up Jesus Christ is Equall with God, Souls Errand p. 8.

To this G. W. Answers, ‘We deny the Words as there “ Printed, to be according to G. F's Sense, or Ours, which is, That the Holy Ghost and the Son is Equall with the Fa­ther, ”in Power and Glory;’ then if any come to Witness the Holy Ghost, they come to Witness that which is Equall in Power and Glory, with the Father &c. And that G. F. being Charged with it, Posatively deny'd the Charge; but confessed, that the Father and the Son are one; and [Page 34] that Christ and the Holy Ghost, are Equall with God; and the words [He that hath] should be Left out, as bring contrary to G. F's and Our Principle; and to his own ve­ry words and Confession, a little before in the same book, where he posatively denies the Charge.

And as for F. H's words pa. 232. of his Workes, he is thus quoted; ‘He that is joyned to the Lord is one “ Spirit there is Ʋnity; and the unity stands in Equality it Self; where the Son is Revealed, and speaks, the Father speaks in him, and dwells in him, and he in the ” Father.’ To which (as G. W. saith) here the Equality is placed between the Father and Son, as the union be­tween him, and them, who are joyned to the Lord in Spirit, and live and Dwell in that Spirit, which is Equall, where is then the Blasphemy? Se Christ's Prayer John 17.21. That they all may be one, as thou Father art in me, and I in thee; that they may be also One in us.

Again says G. W. The equality in nature [Objected] re­ [...]es to the Divine nature, which every Child of God par­takes of in measure, Se 2 Peter [...]: 4.

And of the Words [Tho' not Stature] G. W. also Says, they relate to the Child THAT Divine Nature, is one and unchangeable; but our participating of it, and growth in it is Graduall, untill all Christ's whole Church and Body, come unto the measure of the Stature, and fullness of Christ Ephe [...]. 4.12.13. and he there denys an Equality between the Saints and him that Created and renewed them; and tho Perfect in Holyness and Righteousness, is required and believed of all [...] and Faithfull Christians in Christ Jesus; yet (saith he), we do not pretend to the Infinite fullness of [Page 35] Wisdom and Knowledge, as it is in God and Christ, or to his manifold Wisdom; but to a Degree of Divine Wisdom, and understanding, according as his Spirit reveals it to us; and we capable to receive it, which is therefore Perfectly true, and certain, in every measure and degree thereof. I have rather Chose to Cite our Ancient Friend G. W's words, because, as he there Saith, They who were con­versant with those deceased Friends, when living, have more right to interpret their Words, to such an Evangel­licall Sense as they knew they intended, than their Adver­saries have to Charge them, with Blasphemous Principles from their own partiall, minced, mangled, and boken quotations &c And that this Previledge cannot be deny'd by G. K. here what he said, when he was clearer from Prejudice than now he is, in his Serious Appeal, in An­swer to Cotton Mather pa. 7. Thus, ‘It may have hapned “to some among us, to have, at times, in Writing or speak­ing, delivered things not so warily or Cautiously word­ed, in every respect, as need were; But in this Case, all but Prejudiced Persons will say, if it can be found, by Comparing their Words one with another, that their Sense and Meaning is found, tho' not alltogether so Safe­ly or Cautiously Worded in every respect, Charity is to be allowed, and the best Construction ought to be given to their Words, or they themselves or Friends for them, in respect of their absence or Decease, who did best know them ought to be allowed to give their sence of them; For tho' we affirm, that the Spirit of God [...] us and all be­lievers, in every discovery gives [...]is Infallible; yet we ”have he Judged [...] In [...]allible &c.’ Thus [Page 36] far G. K. And as when he was here Writing, in defence of the Truth, of our Principles; which he is now Writing against; he then allowed (before he had lost his Charity), that Charity is to be allowed, and the best Construction, is to be put upon our deceased or absent Friends words, by them who did best know them; And it is to be observed, that in that very book he hath himself clear'd G. F. from the Imputation of Blasphemy, he now Charges upon him; both about being equall with God, and about the Soul; His Words are thus, to Cotton Mather pa. 60. ‘And where­as “he would in the Conclusion fix it upon G. F. that he thought himself equall with God, and that the Soul of man was God or a part of him, W. P. hath Sufficiently vindicated G. F. and also G. F. hath cleared it in his, book, that he did Witness, both the Son and the Holy Spirit revealed in him, who are Equall with God the Fa­ther, as he takes notice of the Westminster confession, acknowledgment. And what G. F. speaks of the Soul as being a part (but more properly, a measure of the Spirit) of God; he doth not understand it of the Soul of man, that is essenciall to man, but of the Divine Soul or Spirit in man or to Speak with the Scriptu [...], the Soul of God, as it is Written; if any draw back my Soul shall ”have no pleasure in him &c.’

Now here we se that G. K. in his better days, hath cleared G. F both from his owning himself to be equall with God, and that the Soul of man that's essentiall to him, as man, was any part or measure of God; And I really believe it may be truely said of our Religion, as G. K. said to Cotton Mather, in the same page, viz. ‘Blessed [Page 37] “be God; our Religion is not that, as he would make it to be, nor are we such as he discribeth, and it is great question to me, if he doth really thinck those things, that he saith of us, to be true, either in Generall, or in Particular; and if he doth nor thinck so, the greater is ”his Sin;’ Thus saith G. K. and therefore let him look to it now; and indeed I cannot thinck G. K. believes in his heart, that G. F. whom he once said, was safe in the hand of him, that holds the Seven Golden Candlesticks Rector Corrected pa. [...] did ever in the least esteem of him­self, as that he was equall with God, neither did the Saints of Old so esteem themselves▪ tho' they spoke of their be­ing made partakers of the Divine Nature; And tho' they said, he that hath this hope in him, purifieth himself e­ven as He is pure. And tho', they said, as He is, so are we in this World. And that tho', they had an unction from the Holy one, whereby they knew all things; yet I do not believe, they thought (no more do we) that they were as God is, in the fullness of Wisdom, nor as God is, in Great­ness, Glory, Omnipresence, Omniciency, and Omnipoten­cy, with others his Great and Glorious Attributes; for Blessed be the Lord, he hath made us (in measure) Sensi­ble that before him, all Nations are but as the drop of a B [...]k [...]rt, or as the small dust of the Ballance: And tho' in his Serious Call &c. He Charges the Quakers Indifinitely, of thinking themselves Equall with God, yet I hardly thinck, that he is so Extraordinarily blinded with Preju­dice, as to believe, that if all the Quakers in the World, (who have their naturall Senses) were asked, (and he saith there cannot be reckoned in England and Wales less than [Page 38] 150000. Old and Young,) besides what's in other Places Se his Quakers Politicks pa. 16) expressly, one by one, and privetly, whether they did esteem themselves to be equall with God; but that they would one by one deny it, with great detestation, and utter abhorrency; Even as we are informed by the now Living, that when G. F. was asked, whether he owned Himself to be Equall with God; he Cry'd out, as abhorring the thing: Geo: Fox dust and Ashes! Geo: Fox dust and Ashes!

Some few things more, yet further to Demonstrate, the further Confusion and Falshood of this hardned Apostat, and then for this time to have done with him.

It's no Secrete in the parts of America, between Piscatuay and Philadelphia, where he hath travelled in his work of E [...]y, what accusations (tho' False) he hath openly brought against the Magistrates of Pensilvania; as if before he went for England, they would have Try'd him for his Life, and also have taken it: (O! Murdering Envy and Falshood!) if the Government had not been happily Chang­ed upon the very Juncture as a Miracle for his Diliverance; nor hath his self opposing Pen, been formerly less indust­rious, tho' to as little advantage on his side, with those that thought it worth their while to observe it; some In­stances whereof accept as followeth.

In his Exact Narr. pa. 40. he insinuates as if the Pro­secution of him in Pensilvania, would have been for his en­deavouring to alter the Government; and that they would have found him guilty, and put him to Death, if the Go­vernment had not in the mean time been Changed. But, in Oposition to this; in his Quakers Politicks p. 20. (which [Page 39] might have been more fitly styled G. K's Perswasions to Persecution) and Blood-shed; he Saith, it was for Telling them, That by taking the Sloop from the Privetiers &c. they had Transgressed (as they would make the World be­lieve), then known Principle, against Fighting, That he was Presented by a Grand Jury. Alexander Beards [...]ey Foreman, and the rest also mostly Quakers; at a Session held by Quaker Justices, in the year 1692. to be found guilty of a Capitall Crime; in order to be Tryed for his Life a Month after; but that by the Wonderfull Providence of God, that wrought his deliverance, they were turn'd out of the Government, before the Month Expired; But again in Reasons for renouncing Quakerism pa. 24. (which in his Plain Discovery pa. 6. he saith, he can well enough stand to Justifie) it's said, it was for his saying: 1st. That Christ's body Rose out of the Grave: 2ly. That it was Law­full to Pray to Jesus Christ Crucifyed; and 3ly. That the best Saints had need allways to come to God by the Me­dea [...]er the Man Christ Jesus; And that for these things, they Excommunicated him, first and afterwards; present­ed him by a Grand-Jury at Philadelphia; and that they would have found him Guilty of Death, if the Govern­ment had not been taken our of their hands: So that we se, that though he hath published so many Evidences against us; yet these Evidences do not agree: But that which is yet more observable is that he should be so Infatuated, as to publish such Falshoods, as by the words of the Present­ment it self, Published by him and themselves here, plain­ly appears. The words of which Presentment, in their book called New-Englands Spirit &c. pa. 24. and printed [Page 40] with the Tryall it self, is, as followeth: ‘We of the “ Grand Jury, do present, George Keith and Tho. Budd, as Authors of a Book, Intituled The Plea of the Inno­cent; where in page 3. about the Latter end of the same, they t [...]e said G. K. and Tho. Budd, defamingly accuse Samuell Jennings, (he being a Judge and a Magistrat of this Province) of being too High, and Imperious, in Worldly Courts, calling him Impudent, Presumteous, and Insolent man, greatly Exposing his Reputation, and of an ill Precedent, and contrary to the Law in that Case made, ”and Provided.’

Now in the relation of the matter, above cited by G. K. &c. there are these following Falshoods, and false insinu­ations; First, by their saying the presentment made Would have been Prosecuted, if the Government had not been Changed; whereas the Presentment was Prosicuted and brought to Judgment; and that long before the Change of Government; and he onely was Fined five Pounds, which never was, nor (I suppose) never would have been exacted, if the Government had not been Changed.

Again he saith, he had been accused for endeavoring to alter the Government, which was Capitall by their Law, and that they would have found him Guilty of Death, if they had not been turn'd out of the Government.

In which are these falshoods, and false insinuations. For First, in the presentment, he was not accused for indea­vouring to alter the Government, for there was in the pre­sentment nothing like it, nor Secondly, had we any Law that made it Capitall: But that they WOULD have found him guilty of Death; a more Wicked, Malicious, and [Page 41] False ascertion G. K. could hardly have Invented, against those then in Government. Surely, I may say of him (as he told Tho: Ellw [...]d) that he is Apostatized from Common Honesty, as well as from divers of his own Acknowledg'd Fundamentals of Christianity.

Again a little further to show G. K's Persecuting Spirit, we find, that because our Friends in England, have not so taken upon Trust, all that G. K. hath Printed, con­cerning the taking of the Sl [...]op, as to condemn those Friends concerned therein; he takes advantage thereby, to vent his very great Enmity and Prejudice against us, and to stir up the PEACEABLE GOVERNMENT at home to PERSECUTION. For, [...]ays he in his said Politicks pa. 28. ‘What Security has the Civil Government; but “when they thinck [...]i [...]t, and apprehend they are animated, BY THE SPIRIT So to do; but that they may make use of the Sword, considering their Numbers, Wealth, Politicks, and Methods of correspondency, to carry on ”their Designes.’

O Envyous Scoffer! O Murdering Spirit! what havock wouldst thou make upon the Earth, amongst an Innocent and Peaceable People? who ever have and still do live quietly in the Land, and for whom the Lord Jesus; through his Eternall Love, laid down his holy Life, and shed his most precious blood, as well as for others; But thou art Limited and Restrained, and that may be part of thy torment; and, we hope, thy Wicked desires will never be answered: And we both pray for and hope, greater filicity to our Native Land, than tha [...] [...]ver her Ru­lers shall take Council, of such a Cruell [...]diary

[Page 42]Next he hath, in p. 36. 37. Published and abstract of a Letter sent him (he Pretends) from [his thorough paced peevish Procelite] R. B. giving (as in pa. 30.) he saith, a farther account of the Quakers Politicks; where the said R. B. speaking of the generall Collections, made by our Friends, for severall Services; confesses, they are made as there is a Seasonable Motive to Charity, and after he hath told something of the way, and manner of Collecting, those Charitable Contributions, he tells, that the motives for the (then) two last Generall Collections, was, the Distress in Ireland in the Late Warrs, and the late Scarcity of Food in Scotland; upon which last motive (Saith he) and the ge­nerall Service of Truth, the generall Collection rose high, And after having made such Observations as he thincks fit, upon those our Christian and truely Charitable practices, (which he maliciously calls Policies) he most envyously makes this use of it: As if it were dangerous to the Govern­ment, in these words, viz. ‘And it may also with Rea­son “be Suggested, That should they be Suffered, or Tolle­rated in their Policies; it may by degrees occasion a Con­vulsion ”both in Church and State &c.’ Behold what Spirit of Persecution appears with open face, in these Brethren in Iniquity! What Worse or more Malicious Suggestions did the Jesuits and Fryers in France Suggest to that King, against the poor Protestants there; But thanks be to God (the King of Kings, and Lord of Lords, the onely Ruler of Princes,) who hath Graciously inclined, the hearts of our Superi­ours, to a more Christian moderation towards us, and all others their Consciencious Protestant Subjects, than those Julian like Apostats would have them to use; and we have [Page 43] still great Cause, to be thankfull to Allmighty God, who has [...]o preserved us in our Christian Testimony, that tho' those envyous Apostats, and Back-sliders, above all others, would render us Obnoctious, and Dangerous to the Go­vernment we live under; yet they can Prove no greater matter against us, than the Maintaining or Continuing our Christian care, to promote Piety, Charity, and real Christ­ianity, amongst us.

And how can it be any thing but bitter Enmity and Ma­lice, in this G. K. above all Men, thus basely to insinuate against us? because he having been among us so many years, and as an Elder, concerned in those Meetings too? cannot but know in his Conscience, how innocently (and Inofencinly to the Government) those Meetings are kept and managed.

Again in Plain Discovery pa. 25. It's still farther evi­dent, that G. K. is earnest to stirr up the Magistrates to persecute us; tho' the Name of Persecution, is so Odious among men, to be sure he is not willing to own it; yet since he is so really and openly for the thing, he must not be peevish, if I tell him of it; for see what here he saith in plain Words, viz. ‘What the Quakers call Persecution, “I mean some COERTION and RESTRAINT, that should be used upon their TEACHERS, by the CIVIL MA­GISTRATE.”’

Again, If the Civil Authority should PUNISH Them, and use some OUTWARD COERTION, by HINDRING their PREACHING in PUBLICK ASSEMBLIES; and PRINTING, it would be no PERSECUTION; No George! no Persecution, for all this? Here the Serpent shows [Page 44] his Sting, and Spits his Venom; but all in vain; for the first he must draw back into his own mouth, from whence it came; and the Latter, does but infect his own Bowe [...]ls. Are not COERTION and RESTRAINT some of the Tools of the Inquisition? When thou metst with these things at Aberdene, and afterwards at London; thou then thoughtst them Persecution, which if thou hadst escaped in thy own Countrey, Some are ready to thinck, thou hadst no [...] so soon left it, nor troubled us so soon here from England.

And may not these words PUNISH THEM Compre­hend all the various ways of Punishment and Tortures, men­tion'd in the Books of Martyrs? or practiced in the Inquisi­tion, whether Dungeons, cutting of throats, Grid-Irons, or other Punishments whatsoever? and which is yet more Cruell than the Grave? our breath must be stopt, and our voice not heard to Complain; and those means taken away whereby to Discover the Persecutor If not Murderer: we must neither Preach nor Print It seems; and then G. K. might have the more scope to abuse us at pleasure; and go on in his Lies, false Accusations, and, Slanders undetected, and without Contradiction.

And we understand that G. K, is of the same wicked mind still, if not worse and worse; And more and more Presumteous, Imperious, Insolent, and unreasonable; as appears by this following relation sent from Road-Island: viz. ‘On the 6th. day of the 6. mo. the said G. K. with “one Miles, and another call'd Ministers of the Church of England. came to our new Meeting-house, and took a place, and sat down in time of Meeting, being the First day of the Week: After some time our Friend E. S. stood [Page 45] up and Declared, which was to the Comfort and Edifica­tion of the Meeting in Generall, and after his Testimony was ended, the said G. K. stood up, and said, That [...]. S. had spoken many good Truths; but mixed with Error. Reply was made, That we desired to enjoy our Meetings, [...]ceably (not being yet ended); and if he or they had any thing to offer AFTERWARDS the House should be [...] to him, and as many as would, might hear him; but he still pressed for audience, and being in a Turbulent frame, called to the Governour in a Command­ing way to ORDER that he might be heard; and that the AUDITORY might BE COMPELLED TO STAY and HEAR HIM; or else HE WOULD COMPLAIN to the QUEEN of him. Thus pressing the matter, answer was made him; that the House was our Own, and we ought not to be Disturbed: Then he Pretended, he had as much to do there as we; Then we desired to se his Pow­er; upon which he again call'd to the Justices, that they might Compell the People: The Justices answer was, The Deputy Governour was there; Then he applyed himself to him, who told G. K. That it was our Previledge to Enjoy our Meetings Peaceably and agreeable to that Con­stitution, where all had enjoyed that favour near Sixty Years. Notwithstanding G. K. persisted in his abusive Reflections: So that our Meeting was finally disturbed by him. And two days after, when G. K. with others went to the Governours, house, and there read that which he called his Power from the Bishop I suppose of London) it prov'd onely a Letter of Recomendation; the Summ whereof was, that Mr. K. had been an Instrument to [Page 46] bring many Souls to God, and desired he might be kindly treated in these parts: And yet G. K. had still the Confi­dence to continue his applycations to the Governour, to force the Way to the Meeting-house, and to order that he might have a hearing there; G. K. pretending he could Open or Lock up our doors as he Pleased; but the Gover­nour absolutely Refused to gratify him therein; saying, he would do nothing by force: Then he desired the Gover­nours Leave that the Justices might Assist him: which he also prudently Refused; but at last Granted him Leave, to ”meet in the Court-house.’

Thus G. K. at Newport on Road-Island, besides all the rest of his Disturbances of our peaceable Meetings there, and on other parts of the Island, and likewise in New-Eng­land, Long-Island, and of our Yearly-Meeting at Shrews­bury, in East-Jersey, and tho' he came not himself to that Meeting yet he severall times sent a rash Praecipitant person (who by his garb looked like a Minister of the Church of England,) to read certain abusive manuscripts, which he did severall days Successively, in the time of our Worship; and also told us, that he did not know, but that he had as much Right there as we; In the reading of one of which Manuscripts, the said Person, in G. K's name, made use of the name of the QUEEN and Nobility of England to us, (as G. K. himself did afterwards in words on another oc­casion) pretending to be of their Religion, the better (as some thought) on the one hand to awe us, and on the o­ther to Magnifie himself in the view of the People. But what Point soever G. K. aim'd at in all these things, yet I can fully distinguish, between the Religion, and Christi­an [Page 47] Clemency of the Queen, Nobles, and Commons of Eng­land, who have graciously, under God, continued to Tolerate us, in the free excercise of our Religion, and the A­postacy of G. K. and Irreligion of him and his Abettors, who would move Persecution and Distruction against us. May the council of the True God ever be with the Queen, and Government of England, and all their Advisers; and then we fear not at all what G. K. and envy can hatch against us, with respect either to our Liberty, Property, or Reli­gion; but rather hope, for a just reprimand upon G. K. for his audacious use of the Queens Name; (and some thinck without Her knowledge in his Illegall and Turbu­lent treatment of us, in our Religious and peaceable Meet­ings, in times of our Worship of the True and Living God, if Complaint shall be made to the Queen, of these his abuses and proceedings, since his arrivall in America; For doth not G. K. in all these things greatly mistake, and abuse the tender and Christian disposition of the Queen, towards her peaceable people, and the Genious, and Temper of her Government at Large? that is for gently Ruling and Govern­ing, not rigerously Destroying or Disturbing her Subjects, either by Punishing them, to gratifie the devouring Spirit of Persecuting G. K. or Forcing them to hear him with such others as come, not to preach the Gospell of Peace, but to Disturb them, contrary to the Statutes and Government of Her Kingdom of England.

And doth not G. K. with his fellow Disturbers, and Peace-breakeing Ministers of the Church of England, also abuse the Bishop of London? by using these Letters of Recomen­dation beyond their due Limits? and under that pretext [Page 48] and as Ministers of the Church of England; abusing the Queens Subjects in their Religio [...]s, and peaceable Meetings? And doth not G. K. reproach the Religion of the Queen, Lords, Commons, and Magistrates, of England? to say they are of the same Religion with him, That would use COER­TION and RESTRAINT upon our Teachers, HINDER our PREACHING in PUBLICK and our PRINTING; and PUNISH us? and not onely thus; but would have them ORDER for himself a hearing; and COMPELL the PEO­PLE to HEAR HIM: And LOCK up and OPEN our Meet­ing-House-Doors at Pleasure; and so by all these doings Invade our Liberty, Property and RELIGION: But we are assured through the great Mercy of God, this is not the QUEEN & Nobilities Religion, nor the Religion nor Incli­nation of the Magistrates or people in generall; But of G. K who may Justly be st [...]led a Son of Ap [...]llyon the Destroyer.

Now if it be true (as he has Suggested to render us dan­gerous to the Government), that there is 150000 of Ʋs in England and Wales, besides what may be in other parts of the Queens Dominions; then he must needs be very unrea­sonable to Imagine the Government should become Executi­oner of his privet revenge upon so great a multitude; the generality of whom, if not every Soul of them come to the years of discretion, may be more Serviceable in the Common Wealth by their labour and Indo [...]stry, than him­self, whose greatest employ seems to be in vain J [...]rgling and Fruitless Contention.

And now to conclude, whereas on the one hand G. K. does so often tell us, that we are unsound in Fundament­alls, and on the other hand we say we know not any one [Page 49] Principle of the Christian Faith, that we are not sound in; & since those things which some may esteem Fundamentalls; others esteem none, as G. K. in his Serious Appeal told Cotton M [...]ther, that they did not hold all Our Fundamentals; and also saith, That the Priests in New-England hold 12 particu­lar false Doctrines, and that some of them are Fundamentall; But doth not tell which of them are so▪ s [...] Pre [...]b. and Indep. p. 204. 215. It may therefore (one would thinck) highly concern G. K. in order to prevent any from thinking they hold all the Fundamentalls, before they do, to sho [...] what all those matters of Faith and Doctrine are, which he himself calls Fundamentalls, and prove them to be such (and so ne­cessary as he makes them) by the Holy Scriptures which he himself calls the Rule. With this Caution, to be sure to be Consistant with himself, and his now brethren, as well as with the Scriptures, about them; and then he may publish something to prove, if he can, that we do not hold all those Fundamentalls.

And as for meeting with G. K. at his peremptory Su­mons from time to time, in order to dispute him, that we look upon as an Inposition, no ways obigatory upon us, as also very unreasonable. First, because the Apostle saith: ‘If “thou hast any thing against thy brother, tell him of it, between him and thee, and if he hear thee, thou hast gained thy Brother; if he hear thee not, take two or three with thee, that in the mouth of two or three Wit­nesses, every word may be Establised; and if he will not hear, then tell the Church, and if he will not hear ”the Church;’ let him be unto thee as an Heathen man, and Publicain▪ Again, ‘An Heritick after the first or Second [Page 50] “ Admoniti [...] [...] knowing that such, is Condemned of ”himself.’ And since G. k. hath also himself in his Presb. and Indep. pa. 212. Writ to the like purpose▪ viz. ‘I do “not find (saith he) any Command or practice in all the Scrip­ture, for you to decline a fair dispute with men, suppose Heriticks or false Teachers, UNLESS you have FIRST DEALT with THEM, in order to Convince them; and e­ven you ought not to reject an H [...]ritick, till after the first ”& second Admonition.’ Implying that having FIRST dealt with them and given them First and Second ADMONI­TION, Declining to meet SUCH to Dispute, and also to Reject them, is Justifyable and Warrantable. Now G. K. whilst among us, having had such Gospell Order as afore­said & not onely first, but second & many Admonitions & much Condiscention, Long Suffering, brotherly kind­nss, and patience used towards him, under all his false accusations, slanders and abuses; both of particular per­sons and of Meetings; and also of Yearly-Meetings, both in America, and in England, in which, after all, he persist­ing, both by Word▪ Writing and Printing; he hath therefore been long since rejected, and thereby become unto us as an Heathen man [...] and a Publicain; and being Condemned out of his own [...] (in this bo [...]k before, as also in many other Prints of ours, plentifully proved,) he is (to us) no better than an Heritick [...], whatever those may thinck of him, that have newly Embraced him for a Min­ister among them; All which duely considered, together with our Reasons, in a Sheet Intituled, A Word to the well In­clined &c. As also because what we see occasion to doe in order to Wipe off the Reproach Cast upon the Truth and our [Page 51] Friends by him, the Way of the Press begun by himself, is surely best for Generall Information, and least Lyable to M [...]sunderstandings, Misrepresentations, and Exceptions; especially since our Principles, have so many years, and u­pon so many occasions as well of late, as formerly, been made known in Print to the World, and by which also, the Objections made against them, have and may be sufficiently answered. I can not se, how any Sober and truely Religious & Impartia [...]l person, of any Perswasion among profest Christians, can justly blame us, for declining any further dis­putes with him, or for our not so gratifying his restless and contentious Temper, and the rather, since the Apostle also Adviseth Timothy, to withdraw himself from such as were doting about Questions and Strifes of Words; whereof com­eth Envy, Strife, Railings, Evil Surmisings, Perverse Dispu­tings of men of Corrupt Minds; and Des;titute of the Truth; Supposing that Gain is Godlyness. But to follow after Righteousness, Godliness, Faith, Love, Patience, Meek­ness; And to Fight the good Fight of Faith. 1. Ti [...]. 6.4, 5.11, 12. Which Council we will take with the Lords Assistance.

SOME few more Instances of the many, that might be brought of G. K's sayings, gain sayings, and False sayings &c.

AT first he could say, and plead hard Against-Forced maintainence; and Produced the Antient Protestant Testimony against it; and that to Force Wages for Preach­ing, was a Papish, but not a Protestant Principle; se Pre­tended Antidote pa. 68, 69, 70.

But of late he can Plead as hard for Tyths, and say, it is to be coped that the Parliment will never make an Act to have them put into the Publick Treasure. Se from pa. 378. to 384, of that he Falsly calls the Quakers Standard.

Again in defending Water-Baptism &c. He can now say, he knows no Society in Christendom, that hath laid them quiet aside, but the Quakers; Quakers Stand. pa. 430. yet in Serious Apeall pa. 34. he could say, that In­fants Baptism was not Practised until the third Age or Cen­tury [Page 53] after Christ; and was not brought in by the Command­ment of Christ; and that there are many of greater note for Learning and skill in, Antiquity, far more famous then Cotton Mather is ever like to be; that asert the same.

Note altho' G. K. hath retracted what he formerly held, about Baptism; yet these Learned Mens skill in Antiquity, is still in force against him, unless he could prove, that they have retracted also; And further; since Infants-Baptism is no Commandment of Christ, as any where to be found in Scripture, nor Practised till the third Age or Centu­ry after Christ; it's therefore evident, that it was brought in, and continued by the Doctrines and Commandments of men.

Again, he could once say, in pa. 88. of Way Cast up▪ when speaking against the term Persons in the Trinity; that Persons signifies Substances, and not the Modes and Properties of one Substance; but now he can say, they are Three Persons; consequently, from his own Mouth Three Substances▪ Query, is he better skilled in Philosophy, since he writt that book, or will he venture to say now, Three persons in the Trinity, are Three Substances; seeing again in pa. 30. of his Fourth Narative, he brings a Similitude, that they may neither be Three Substances, nor Three No­things; for saith he, there is a plain distinction of a medi­um in Created beings, betwixt Substance and Nothing. The three dementions of a body; Length, Bredth, and Depth, are neither three Nothings, nor three Substances. Query▪ And suppose, that were true; does it therefore follow, that three Persons are not three Substances? According to his former sentments? And yet again, observe a little low­er Ibid, he saith, that all Created beings are improper to [Page 54] express this Mistery; though I find nothing Produced by him to express it: But Properties, and Created beings, as Persons, Personall, dementions of Length, Bredth, and Depth of a body &c.

In the Fundamentall-Truths of Christianity, again he could say, that set Forms of Prayer &c. were not used in the Church till upward of 300 Years after Christ; which plainly shews them also, to be but Commandments and Tra­ditions of Man. Yet now he can say for them; and use very weak Arguments to prove them to boot; se Quakers Stand. pa. 389. 391.

Again, for G. F's being accused, for saying. He was Equall with God; and that the Soul was Part of God; he could once say, and Justifie G. F. from those very Calam­nies; yet now he is turned about, who but he, to accuse G. F. about those things; and that from those very Pas­sages, which he once vindicated him in; se more in this Book: Observe, is it likely he should see G. F.'s words, better now then when his Eyes were Younger?

Again, he could say, since he was Separated from Ʋs▪ that his Present Doctrine concerning the Faith of Christ, he had shewed and demonstrated, that it was well consistant with.— Robert Barclays Printed Books (particularly his Apo­logy; Truth and Innocency pa. 10.

Again, now he hath a mind to it, he can say, that the whole method proposed by the same Robert Barclay, in the same Apology, is a mean sham, of Deism or naturall Reli­i [...]; Note, since G. K's Doctrine eleven years ago, about [Page 55] this great Fundamentall of Faith in Christ, was well con­sistant with Robert Barclays Apology; (whose whole me­thod and Sistom here G. K. now saith is but meer Deism, and quite another Gospell, and Way of [...], than what our Saviour gave his Apostles to Preach. (se Quakers Standard pa. 282, 283.) and if G. K. is not Changed in Fun­mentalls; then is not he yet as unsound in this great Funda­mentall, as he would render R. B. to have been.

Again in his Presbiter. and Indep. pa. 7. when speaking of the Scripture, not being properly the Word of God; he could say, that (according to the Greek), the term [Word] mentioned in These 1.5. signifies Word of Talke or discourse: But in his Reasons for Renouncing Quakerism pa. 16. he can say that by that very term Word, in that very place now, is, meant Doctrine.

Again, in his Ʋniversall free Grace &c. from 1 cor. 2.1, 2. where the Apostle saith; he determined not to know any thing among them, save Jesus Christ and him Crucified. G. K. could once say, that according to the Greek, it is thus: not to know any thing [in you] save Jesus Christ, and him Crucified. And which he there says, is understood of the seed that suffered in them.

But now he can say in pa. 11 of his Retraction book, that that very text is to be understood, as he was Outward­ly Crucified; and but consequently of his Inward appear­ance: (Note) this is the Man, that is so much Valued by some, for his skill in the Languages. Query But what Dependancy is there upon these Languages, which possibly not one of 1000 understands, since they who do or pre­tend to under­stand [Page 56] them, can interpret them as they Please. The pre­mises considered, methinks G. K. should not take it amiss that the Title of this Book is PROTEUS, (who of old was said to be one, who could turn himself into what Shape he pleased) especially since in page 31. of his fourth Nara­tive, he uses that term Himself to G. W.

Again he could say in Quakers Stand. p. 507. ‘that Ro­bert“ Barclay and himself, held all the Principles of Christianity, that were Fundamentall; called The Sim­pliciter Credenda; and yet but a few lines Lower, he could say, that they both said and writt many things repugnant and Contradictory to the same; at least Indirectly and consi­quentially, [and in the next page,] he saith, that whatever their defaults were they acted not against their Perswas [...] ­ons” &c.’ Observe here then, that whereas G. K. said and writt many things Repugnant, and Contradictory to the Fundamentalls of Christianity; it was but according to his Perswasion (as he says), so that, then he had Per­swasions it seems that were repugnant to the Fundamentalls of Christianity, and yet at the same time held all the Funda­mentalls of Christianity.

Again in his Quakers Stand, pa. 476. ‘he can say, tho' “falsly and craftily, that Robert Barclays method of arguing against unlawfull Games, unprofitable Plays and Super­fluety and vanity of Apparell &c. was chiefly against the abuse and exess of those things; and therefore he would ”not contend with him about them; observe;’ this is cer­tainly a great and willfull abuse upon Robert Barclay. to render him, as if he was not against the use of Games, Plays, Sports Superfluety and vanity in Apparel &c. But [Page 57] only against the abuse of them, whereas, in divers pla­ces, Particularly, in pa. 515. he tells us in plain words, that it is not Lawfull, to use them. It's very like, G. K. had a reach here to save his Creditt, in thus giving the goe-by, to Robert Barclays weighty Arguments, against those things, least he should have offended the most Seri­ous, on the one hand, or those, who are not so on the other hand.

I would not willingly mistake G. K. but really, I can not inmagine, what else should occasion him, thus so ob­viously to stretch the Point, by abusing R. B. but be it as it will, we se he can say, and write very false and uncred­able things, when he has a mind to it. For thus he could once say, as in this book, and plead, that the Experss Knowledge and Faith of Christ's Sufferings &c. is not ab­solutely Necessary to Salvation, except where it was Re­vealed.

Again, he could say, that the Express Knowledge &c. is Absolutely and Indespensibly Necessary.

Again, he could say, that the Express Knowldege &c. is not Indispensibly Necessary, Except where Revealed, as above; Note, is not here Variation, in a Fundamentall Doctrine?

And now notwithstanding, all these sayings, and gain­sayings, mentioned in this book, with divers others that might be named, if what he says be true; he was allways found in Fundamentalls, nor chanded in his Principles, but is of the same Faith, that he hath been of, above this 30 Years; but as for the Quakers, with whom he walked 28 of that 30 Years; Alas! their Religion is no more Christ­ian, [Page 58] than the T [...]kes or Jesus is: They do not belive one Article, of the Apostles Creed, in true sence of Scripture; [...]ay, if it was not for their Habits, they would all be ta­ken for [...]; see his Reasons for Renouncing Qua­kerises pa. 14. 15. as if we were in all things else, be­lievers in that Grand Impostour. keeping the sixth day of the week, to Worship him, often visiting his Tomb &c. I say, as it in all this, and much more, we were like Ma [...]ns; for it we have nothing to distinguish us from Ma [...]o [...]t [...]s, but our Habitts, then must we be Guilty, of so believing, and so Practising, and to shew, that this did not Drop from him inadverantly appears, for that as above he said, the Quakers had no more Faith in Christ, than Turks and Jews, and that he would prove it before any Impartiall Auditory▪ also at Shrewr [...]bury; last Fall, he told us, that the Quakers Religion, and the Turks was all one, and that he could prove it, if we would give him an Opportunity: By this we may perceive, what little heed is to be taken, to what such an Envious and [...]avish man says, tho' he adds, he can Prove it; for Alas [...] since he will undertake to prove such Obvious Falshoods, to be true, what will he not venture at, when he hath a mind to it, tho' con­trary to our own Knowledge and Experience. And thinks we are oblidged to dance after him, by meeting him to hear his reiterated and often answered noise; or otherwise, when he hath a mind to find [...] his, Perum­tory Challenges: But that which puts a Check, to the car­reer, of his so many ab [...]s [...]s towards us, is, for that he meets with so few Bigots, from whom he can Extor [...]a be­lief [Page 59] (with all his miss Quoting Clipping and pe [...]verting ou [...] Friends Words, sence and meanings) that we are as he would render us to be. Indeed, he may pudder him self as long as he will: Read Quotations out of our Friends books, Strain their sence, pervert their meaning, as long as he may be permitted or take hold of any omission o [...] [...] of here and there a word, either by Pen or press; of that are not so Cautiously worded, in every respect as need were, tho' if by comparing their words, one with another, their sence and meaning appears sound; G.K. when he had more Charity, and less prejudiced, then he ha [...]t now, could say, all but Prejuduced Persons will say, Charity is to be allowed, and the best construction ought to be given to their Words &c. Serious Appeal pa. 7. but for want of that Charity he now puts the worst sence that he can with any Colour devise; thus he may write, and write again; and if he write 1000 more books than he hath yet done; I hope he shall never make it appear, that ever the Quakers were or are unsound, in the Faith of our Lord Jesus Christ, either outwardly or inwardly; of that they do not Faithfully & sincerely believe every Artic­le of that called the Apostles Creed, in the true sence of Scrip­ture; or that our workship, is not that which Christ, decla­red to be the true; when he said the hour cometh, and now is, when the true Worshippers shall Worship the Father in Spirit and in Truth; for the Father s [...]cketh such to Worship him: John 4.23. Or that it is not according to the Apostle, where he faith; We are the Circumcision, who Worship God in Spirit, and Rejoice in Christ Jesus; and have no Confidence in the flesh &c. Phil­lip [Page 60] 3.3. And since we find not that our Saviour or his A­postles, either Commanded or Practised those divers need­less Practices, ways and manners of Worship, so much used in saverall Churches in Christendom, since the Apostles days; and are therefore but needless inventions of men, and set up in the night of Apostacy, and tho 'as we are Sa­tisfied, that that degree of Reformation, both in Doctrine and Practice, in the Antient Reformers, and their denying and laying aside as the Inventions of men, so many of those needless Practies, Cerimonies and Customs in the Church of Room, (there being no Precept nor Example in Scripture for, them) was the work of God in that day, even so we are, satisfied, that the more effectuall Reformation and laying a­isde the rest of those needless Practises or Cerimonies and Customs (for which we find no more Command or Example, then those other) is the work of God, and of his Requi­ring in our days.