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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47759	Satan dis-rob'd from his disguise of light, or, The Quakers last shift to cover their monstrous heresies, laid fully open in a reply to Thomas Ellwood's answer (published the end of last month) to George Keith's Narrative of the proceedings at Turners-Hall, June 11, 1696, which also may serve for a reply (as to the main points of doctrine) to Geo. Whitehead's Answer to The snake in the grass, to be published the end of next month, if this prevent it not / by the author of The snake in the grass.	Leslie, Charles, 1650-1722.	1697 (1697)	Wing L1149A; ESTC R2123	80,446	76

He was the Seed of the Woman Promised Gen. 3. before He was Made of a Woman and even before any Woman in the World was Made This is New Divinity These Men Dance in the Clouds They have not a Mind to be understood which is a Demonstration that they Mean not as we do and that their Meaning is not Good SECT 2. Of Justification and Sanctification by the Blood of Christ outwardly shed 1. WE come now to the Second Head of G. Keith's Charge which T. E begins to Answer p. 103. which is That the Quakers do Deny Justification and Sanctification by the Blood of Christ outwardly shed And the first Proof is W. Penn who Totally Excludes the Satisfaction of Christ His Argument is from that Petition in the Lord's Prover Forgive no our Debts as we forgive our Debtors From whence W.P. infers That if it is our Duty to forgive without a satisfaction received and that God is to forgive us as we forgive them then is a Satisfaction Totally Excluded But though the Debtor makes no satisfaction yet God has promised to do it in Full Measure Pressed down shaken together and Running over to those who Forgive any thing for His sake So that here is Satisfaction not Totally Excluded But Filled up every to the Brim But how do's T. E. Answer this He says p. 104 105. That W.P. meant only to Exclude a PLENARY or FVLL or RIGID which is the same Satisfaction 1st Every true Satisfaction must be PLENARY else it is no Satisfaction Paying part of a Debt is not a Satisfying of the Debt But 2dly W. P. neither made any such Distinction nor could Intend it For his Argument runs against All Satisfaction He did not mean that we were Commanded to Forgive our Debtors only in part else God was to Forgive us but in part since as he says God is to forgive us as we Forgive them And thence concludes That A Satisfaction i. e. Any Satisfaction is not only Excluded but to shew his Vehemence TOTALLY Excluded T. E. was no Friend to W. P. in mentioning his Sandy Foundation upon this occasion which is wholly Socinian Disputing Expresly against the Holy Trinity and the Satisfaction of Christ Particularly and I Charitably believe that he wishes it had never been wrote and that it may be now Forgotten Therefore I Forbear to Rip it up II. The next Quotation is out of George Whitehead which T E. comes to p. 109. and Repeating the Charge That G. W. blames W. Burnet his Opponent for saying The Blood shed upon the Cross sprinkles the Conscience Sanctifies Justifies Redeems us says That G. W. only Blames him for saying thus as an Absurdity following upon what W. Burnet had said That that Blood was not now in Being Why Do's G. W. believe that that Blood is any otherwise in Being than as W. Burnet did believe He Dare not say so And if not their there was no Contest betwixt Burnet and him upon that Head So that this is Plainly giving us the Go by and all the Consequences which G. W. draws or pretends to draw from that saying of Burnet's are fully Chargeable upon Himself But 2dly I desire the Reader here to take Notice of the Grossest piece of Deceit that perhaps ever he met with For that saying of Burnet's p. 40. of his Book is only his Repetition of it as being the Quakers own Objection against the Efficacy of that Blood which was shed upon the Cross to us now viz. That it was not now in Being and therefore that we could not now be Justified by that which was not in Being To which W. Burnet Answers That though that Blood shed be not in Being that is Supposing but not Granting it yet the Efficacy of that Blood is still in Being and it still speaks in God's Ears and crys aloud for Mercy If Abel 's Blood did cry against the Murderer for Vengeance How much more louder doth the Blood of the Lamb slain cry for Mercy c. Here Burnet only gives way to this Supposition of the Quakers viz. That that Blood was not in Being by way of Concession not as his own Opinion to shew that no Consequence could be drawn from it to favour the Quaker Heresie of Denying Justification by that Blood And yet T. E. concealing of this would put it upon Us That G. W. in Answer to this Place of Burnet did oppose him only for that Supposition and that agreeing Perfectly with him in Justification by that Blood he only shew'd the Ill Consequences of that Supposition which was his own and which he will not no nor T. E. or any other of their Quakers Dare Deny at this Day viz. That that Blood shed upon the Cross is not now in Being This is Turning the Tables upon W. Burnet in such an Impudent Manner that if I had not seen his Book I could not have believed it But 3dly If that Supposition had been W. Burnet's and not the Quakers own it would not Rescue G. W. because he plainly makes the Conclusion his own by Denying Justification by that Blood However justly it is drawn from that supposed Supposition 4thly The Agonies and Passion of Christ upon the Cross are not now in being And this Argument of G. W's will Dissolve all the Merits of His Death to our Justification thereby as well as by His Blood for indeed they are the same But 5thly All these little Cavillings about the Blood of Christ which was shed either before or after His Death are only to Amuse For they Deny any Justification by the outward Christ upon any account In A Serious Apology written by George Whitehead and William Penn printed 1671. p. 148. Repeating a Charge against them in these words That we deny Justification by the Righteousness which Christ hath fulfilled in His own Person for us wholly without us and therefore Deny the Lord who Bought us To which W. Penn answers in these words And indeed this we Deny and Bodly affirm it in the Name of the Lord To be the Doctrine of Devils and an Arm of the Sea of Corruption which does now Deluge the Whole World If they think to come off by that saying wholly without us I answer that the Meritorious and only Procuring cause of our Justification is wholly without us i. e. By the Righteousness which Christ hath fulfilled in His own Person for us and the Satisfaction which He hath made by His Death and Passion for our Sins But the Application of this to Particular Persons must be Inward by the Operation of His blessed Spirit in our Hearts And this hinders not but rather supposes that the Meritorious Cause is wholly without us i. e. All the Merit is to be Attributed to what Christ hath done and suffer'd for us for we can Merit nothing from God of our selves And not only to Deny this but to call it a Doctrine of Devils c. And that In the Name af the Lord As it shews these Men to be

Arrogate the Name of Christ to themselves As Isaac Pennington says in his Book above quoted p. 27. Doth not the Name Christ belong to the whole Body and and every Member of the Body as well as to the Head Are they not all of 〈◊〉 yea All one in the Anointing Nor is the Apostle ashamed to give them the Name Christ together with him 1 Cor. XII 12. The Body is the same with the Head Thus they Reckon their own Blood to be the Blood of Christ And to be that Blood which Cleanseth from Sin As you may Read in a Book of theirs called The Guilty Clergy-Man Vn-vailed by T. S. Printed 1657. Where p. 17. He tells their Persecutors as he stil'd them That you will by no means be thence Cleansed i. e. from the Guilt of the Quakers Blood B●● by the same Blood which you so Cruelly shed 4. This was the Reason of their frequent Idolatries to George Fox giving him the Titles and Attributes of God Falling Prostrate before Him and Adoring Him with these Appellations Thou art the Son of the Ever Living God the King of Israel All Nations shall Worship thee c. Which I have not onely from their Books Quoted in The Snake in the Grass but from Eye-Witnesses They said This was not to the outward George Fox But to the Christ or Light within him And no otherwise wou'd they allow to Worship CHRIST while upon the Earth i. e. Not the outward Person of Christ which they make to be nothing but a Vail or Garment And they cannot call the Bodily Garment Christ But to the Christ or Light within Christ They will sometimes allow That Christ had a greater Measure of Christ or The Light than G. Fox And G. Fox than other of the Friends But I cannot see how they can allow this For if none can Partake of an Infallible Spirit without Partaking of the Infallibility of the Spirit which is the Quakers Plea for Infallibility Then must All Partake of it Alike for there are no Degrees in Infallibity And thus every Quaker must be equally Infallible and equally Adorable And I have been told that when some Quakers have been Reprov'd for Bo●●ng one to another tho they wou'd not do it to the Men of the World contrary to their Principle of not giving Honour to Man They have Answered That they did not Bow to the Man but to the Light within him which they take to be God Thus Committing Wild Idolatry to one another while they deny Civil Honour to others 5. Isaac Pennington as above Quoted calls the Blood of Christ the Blood of the outward Earthly Nature And George Whitehead in his Light and Life c. oft mentioned before p. 58. In excuse of that Blasphemous saying of Solomon Eccles's That the Blood which was forced out of Christ'● side by the Spear Was no more than the Blood of another Saint says That ●t was no more Simply as to the Essence of Blood And Argues That Se●ing the Children had Flesh and Blood and Christ took Part of the same how was it more or another simply as to the matter of Blood Yet Thomas Ellwood in his present Answer when he wou'd ward off the Consequence of Christ's Body being the same in substance which it was upon Earth and so a true Humane Body still which was urg'd upon G. Whitehead crys out p. 205. As in a surprize But hold a little Did G. Whitehead ever call or own Christ's Body now in Heaven or while it was on Earth to be Terrestrial or of the Earth J. P. calls it the Earthly Nature And G.W. says that it was the same with ours as to the Essence or matter of Blood Yet says T.E. where did G.W. ever call it Terrestrial or of the Earth Thus do these Men turn and wind their Hypothesis at every Pinch They cannot make it hang together The truth is They are Bewildred and know not what they say 6. The Quakers have an outward and an Inward Flesh of Christ The outward they make nothing of no more than of the Flesh of any other Good Man But their Faith is in the Inward Flesh i. e. Their Light within And this onely is it which with them do's take away Sin G. Fox in a Paper which he directs To all People in Christendom concerning Christ's Flesh which was offered c. Printed 1671. p. 55. Sets forth in a Monstrous Jargon for he cou'd Write no otherwise this Inward Flesh of Christ as Crucify'd c. when Adam Fell. And in this Flesh says he is the Belief that takes away the Sin This G. Keith objected And says Thom. Ellwood in his Answer p. 207. That G. Fox there speaks of Christ according to the Flesh Crucify'd And was not this his outward Flesh Says T. E. What! That was Crucify'd when Adam Fell● This is too Gross Thomas to put upon us Then he says he has not seen the Book That he remembers and knows not how faithfully G. Keith recites out of it Tho G. K. said that he had the Book and sets down G. Fox's words at Large And p. 51. Of his Narrative Invites all that Pleas'd to see the Books which he had Quoted at his House And if T. E. disdain'd to go or send thither he might no doubt have purchased a sight of that Book many other ways Which I a greater stranger to their Books have done And found the Quotation exact except one Typographical Error Viz. The Life Read which in G. Fox's Book is The Life Read An usual Cant among the Quakers who cry often Read within Read within i. e. Hearken to The Light within And G. Fox in this place to let them know what sort of Flesh of Christ he spoke of And what sort of offering of that Flesh says The Life Read i. e. Read or understand that I mean all I have said of the Life or Light within But take the whole sentence It is p. 50. of Fox Speaking of the offering of Christ when Adam Sinned So through this offering says he is the Reconciliation through the offering of that Flesh that 〈◊〉 Corrupted but takes away Corruptions and his Blood Cleanseth from Corruption The Life Read There is much more there to the same purpose besides what G. K. hath Quoted T. E. next Complains how hard it was for G. Keith to fall thus upon his old Friend G. Fox and tells how good an opinion G. Keith once had of him Well Let that Pass I suppose he has alter'd his opinion as of G. F. So of G. W. T. E. and several others And he has fully satisfy'd the World that he had good Cause so to do And I verily believe that what he did was out of a Principle of Conscience For he has got nothing by his Change but Losses and great Abuse The Quakers Prosecuted him for his Life in Pensilvania And had nor a New Governour Colonel Fletcher come there in time he had in all Probability been Condemn'd the Quakers

and the Blood Spilt after it as a Force upon Him and so take away all the Vertue and Efficacy of it and make no more of it than of the Blood of another Saint But Saint John ch xix 34.35 lays much Greater stress upon it And tells this with more Particular Observation than of the shedding of any other Part of His Blood Then it was that the Blood and Water Issued forth out of His side the Two Sacraments of Baptism and His Supper and Two of the Three Great Witnesses upon Earth 1 John v. 8. And this Piercing of Christ's Body after He was Dead is Recorded ver 37. as the Fulfilling of that Famous Prophesie Zech. xii 10. And as the Great Ground and Confirmation of our Faith And he that saw it bare Record and his Record is True And he knoweth that he saith True that ye might Believe Know ye not said St. Paul That so many of us as were Baptized into Jesus Christ were Baptized into His Death Rom vi 3 4. Therefore we are Buried with Him by Baptism into Death But why Buried with Him upon the Quaker Doctrine more than with any other ●●int For His Burial was not Voluntary He was then Dead And it is no Wonder that they have thrown off the Baptism of His Death who have Renounced the Benefit of His Death it self of His Blood after that shed and of His Burial He was no more to them after He was Dead than any other of their Friends or Saints Can Christian Ears bear this Well then to Mollifie this since Christians do take it so Ill T. E. will let it pass as an Vnjustifiable Expression And says that in his Truth Defended p. 112. he has call'd it so But when was this Book Printed last Year 1695. In Answer to this then objected against them by G. Keith and to stop All Christians from Running upon them as Blasphemers But 2dly How do's T. E. call this an Vnjustifiable Expression in that Book Do's he do it Plainly and Honestly and with any Zeal against so Foul a Contempt cast upon the Death of our Lord No nothing like it Nay he do's not so much as own it to be Vnjustifiable but puts an If to it And therefore says he If Sol. Eccles did let fall any Vnjustifiable Expression concerning that Blood that was forced out of Christ's Body by the Souldier's Spear after He was Dead as that it was no more than the Blood of another Saint How Mr. Ellwood Do you make an If of it It is Easie then to see what you think of it You meant by an Vnjustifiable an Inconvenient Expression and so Vnjustifiable that should lay you open to the Odium of All that own the Name of Christ. You say that G. W. has likewise disclaimed those Words of Sol. Eccles. How is that After such a Manner as you have done by saving as you Repeat his words p. 117. I do not make S. Eccles 's Expressions therein an Article of our Faith This was a Terrible Rebuke They may be True and Laudable too for all this For Many things are so which are no Articles of Faith But Hark you Good T. E. How came you to Falsifie your Friend G. W's Words by Concealing a Material Part of them and Nibbing them out of the middle of one short Sentence For his words are these p. 59. of his Light and Life c. And yet I do not make Sol. Eccles his Expressions therein especially as construed by our Adversaries to be an Article of our Faith Here is a secret Reserve As construed by our Adversaries Then it seems the words are justifiable enough in themselves but how do their Adversaries construe them we have seen what Constructions they can put upon their Adversaries Meanings And here is a Hole for them to creep out at when ever they shall be Taxed by any of their own Party with this their Modest Reproof of Sol. Eccles. G. Keith taxes them very justly for not shewing their Dislike of this Blasphemy of S. Eccles severely and sharply as T. E. mentions it p. 124. and answers That if they were as Hot-headed as G. K. perhaps they might But that Blasphemy is an High Charge and they that understand it aright are not so forward as G. K. it seems would be to Brand Persons with it for every unsound Expression This is wonderful Cautious and Discreet But they had not all this Moderation when they Branded all the Christian World in Heaps as Apostates Conjures Devils See G. Fox's Great Mystery p. 89. 98. 111. 153. 158. 175. 217. 219. 226. 253. 267. and 311. from the Days of the Apostles for those same Doctrines which they now Pretend to hold themselves They Excom●●nicated John Story John Wilkinson and many more with them for not submitting to the Jurisdiction of their Womens Meetings as an Ordinance of Christ which was first Invented by George Fox And they have since Past the same Sentence upon G. Keith for not Retracting what he had wrote against the Corruption of their Doctrine● But as to the Broad and Impious Blasphemy of Sol. Eccles That must pass at the most among other Vnsound Expressions And they must not judge so severely and Brand Persons for every Vnsound Expression No not for Every one and it seems this must go for a Peccadillo amongst the Rest There never was surely such a Company of Good-Natur'd Forgiving People They can slip over cover and excuse the Lewdest Blasphemies in a Charitable way Nothing can Provoke them They would not Censure any or Give an Ill Name for the World They can see no Faults in their own Friends G. W. says of this very Passage of Sol. Eccles that it was so Harmless as might have satisfied any Spiritual or Vnbyassed Mind this is in his Light and Life before quoted p. 58. And if so it was Perfectly Innocent and Harmless indeed And must satisfie the Friends that no Reproof was meant against it by G. W. though something so seeming must be said by way of Policy to stop the Clamours of All Christian People It was this which put T. E's Wit upon the stretch and it found out at last that Distinction abovenam'd betwixt the Blood of Christ which was shed upon the Cross before and after He was Dead which helps not their Cause but has made it worse as before is shewn But tho' Sol. Eccles names the Blood shed after He was Dead yet he makes no Distinction betwixt that and what was shed Before which T. E. now Ingeniously puts upon him But meant it in the true Quaker Notion of the outward and Material Blood whether shed Before or After Death in opposition to their Notion of the Inward Blood shed in their Hearts For Sol. Eccles says in the same Letter That none of you Baptists Independents Presbyterians and Pope Vnderstand the Blood of Jesus Christ no more than a Bruit Beast i. e. They All Understood and Contended for the outward Blood But of