Ghost Which is Blasphemy And this must be the consequence if when Christ gave them his Commission to Baptize all Nations the Spiritual and Immediate Baptism with the Holy Ghost be meant and not the Ministerial and Mediate Baptism of Water And as this Outward Baptism with VVater was an Ordinance Instituted as a Means of Grace whereby the Inward Baptism with the Holy Ghost was convey'd it was therefore the Form appointed of Admission into the Society of the Church and thereby giving a Title to all the Privileges and Promises which are annexed to it And likewise it was a Publick and avowed owning of our Christianity Upon all which accounts it was necessary even where the Inward Baptism with the Holy Ghost was already attained As St. Peter said Acts 10.47 Can any Man forbid Water that these should be Baptized who have Receiv'd the Holy Ghost as well as we And St Paul tho' Converted and Instituted immediately from Heaven was Commanded to be Baptized with VVater And it is very observable that among those things wherein St. Paul was Instructed thus Immediately from Christ he tells us 1 Cor. 11.23 That one was the Institution of the Lords Supper Upon which he lays so great a stress that he charges grievous Diseases sent among the Corinthians and Death it self ver 30. and even Damnation ver 29. upon their Neglect and Abuse of this Holy Mystery How then wou'd he have Censur'd the Preaching down this and the other Sacrament of Baptism as Carnal and Hurtful things And let me here seriously mind them and Admonish others how their Neglect of the Outward Ordinances and Signs has lost to them the Reality and the thing signify'd For it had been impossible for any who had been kept in the constant Use and Practice of the Sacrament of the Lord's Supper to have forgot Christs Outward Dying and shedding of his Blood or to have turn'd it as many of the Quakers have done to mean nothing but his Spiritual Suffering within us and that Himself is nothing else but The Light within us Of this you have seen some proof already but you find more in Sect. 17. I say how cou'd any who frequently us'd to shew forth the Lord's Death by the visible Representation of it in the Sacrament of the Holy Communion by the Bread Broken like his Body and the VVine Powered forth as His Blood was upon the Cross how cou'd any who had practis'd this and seen Persons daily Baptiz'd into Christ 's Death How cou'd such a one ever have so much as Imagin'd How cou'd it ever have come into his Head to Spiritualize away the. Literal Humanity and Sufferings of Christ No It cou'd never have been done But the Enemy having once deluded Men into a neglect of the Outward Signs and Seals Pledges and Means of Grace whereby God Guarded and Fenced the Soul and Spiritual part of his Religion as a Kernel is by the Shell in which it grows the Devil having stoln from us the Body or Outward part of Religion the Soul soon disappear'd and left behind it a noisome Carcass of Religion For Religion can no more live and be preserv'd to us here while we are in the Body without Outward and Corporal Means than the Soul can live to us here while we are upon the Earth without our Body and hence the Corporal Service the presenting our Bodies as a living Sacrifice c. is call'd our Reasonable Service Rom. 12.1 And whoever goes about to separate the Bodily from the Spiritual Worship does as much Murther Religion as he that should separate a Man's Soul from his Body This is so necessary and plain a Truth that those who take upon them to abrogate the outward Institutions of Christ do at the same time Invent and set up others of their own as has been before observ'd Sect. 11. of the Quakers Institution of VVomens Preachings and VVomens Meetings at the same time that they threw off as Carnal the Sacraments of Christ's Institution SECT XV. Concerning the Satisfaction of Christ HErein the Quakers are direct Socinians For they positively deny the Satisfaction And this is no less a distinguishing Doctrine of the Socinians than their denying the Trinity and the Divinity of Christ. Mr. Penn Blasphemes it as both Irreligious and Irrational Reason against Railing 1673. p. 90. 91. 92. 93. His Arguments are the old Socinian Job Trot tho' I believe he knew it not only Good Wits jump'd For in his Invalidity of John Faldo's Vindication c. Printed the same year 1673. p. 413. He vindicates himself from an Imputation he says had been cast upon him for being a Socinian upon occasion of his Book call'd The Sandy Foundation shaken and says That he had not at that time ever read any one Socinian Book in all his Life if so much as lookt into one And if he had known this to have been Socinianism he wou'd not in his Winding-Sheet Printed 1672. have upbraided T. F. and H. H. so often with the reproach of being Socinians Sect. 1. Their belov'd Socinianism Socinian Agency the Spirit of Socinianism try'd according to that Discovery it has made of it self in their Lamentable yet Converted Agent Hen. Hedworth his Grim Socinian Cavils burston'd with Folly and Revenge 2. This Anti-Scriptural Socinian 7 The Scriptures Socinianiz'd 8. This Giddy-headed Socinian c. And yet Mr. Penn does it seems without knowing it perfectly Copy after these Socinians in all his Arguments against the Satisfaction of Christ As that there was no need of any Satisfaction to God's Justice for our sins That it is not call'd Unjust to Forgive a Debt without any Satisfaction thus confounding the Notions of Justice and Mercy for all Forgiveness proceeds from Mercy But Justice cannot Remit the least Farthing Else it were not Justice And what is Inconsistent with the Nature of Justice is Inconsistent with God for God is not only Just but He is Justice it self Justice in the Abstract the Highest and most Adequate Notion of Justice What room then is there for God's Mercy If he be all Justice where is his Mercy Answ God's Attributes do not Fight or Contradict one another They Magnifie and Exalt one another Thus God's Justice is Magnified in that it Exalts Full and Adequate Satisfaction His Wisdom is Magnified in finding out such Means as to do it And his Goodness or Mercy is equally Magnifi'd in affording those Means And all these are fulfill'd to the utmost that is Infinitely in the wonderful Oeconomy of our Salvation by the Satisfaction paid to God's Justice for our sins in the Sacrifice and Death of Christ which because of his Divine Nature was Full and Adequate Satisfaction and by his Human Nature the Satisfaction was paid by the same Nature which offended But upon the Socinian and Quaker Scheme one of God's Attributes must Fight with and Conquer the other one must subdue and beat down the other and his Justice must quit the Field to his Mercy This is
Book another Monstrous Possession of one James Milner who said that he was Christ and that he must suffer as Christ did and in a jugling manner with a Knife and a Bason pretended that his Blood was shed and that he gave up the Ghost as Christ did He prophesy'd Twelve strange Prophesies and liv'd to see them all prove False George Fox answers Gilpin in a very pleasant sort of manner He owns that the Lord did open True Prophesies Great Mystery Printed 1659. p. 298. and mighty things to him James Milner But then as an Excuse for his false Prophesies and his Blasphemies in calling himself Christ c. he makes this Comical Apology In some things his Mind runned out and that he condemns and yet these wicked men will go tell the Nation of it This was a very sad case that he could not call himself Christ and give forth false Prophesies but these wicked Men must tell the Nation of it It was nothing but his Mind Runned out He only Blasphem'd and sought to delude the Nation and yet they must not be told of it For notwithstanding of all this he is a good enough Prophet for Fox Fox thinks that the Lord did open true Prophesies and and mighty things to him True and False Prophet in one Or else there never was one among the Quakers I will trouble the Reader but with one Instance more John Toldervy has printed a very punctual Narrative of his own Conversion to Quakerism and of the most astonishing Possession of the Devil in which he was held after his said Conversion even to the Apparitions of Evil Spirits Dancing and Singing about him and directing him what he shou'd do and encouraging him in the Principles of Quakerism chiefly to adhere strongly to his own Light within which he was to make a superiour Guide to Scripture it being the same Spirit which gave forth the Scriptures and consequently that he himself was as Infallible as any of the Prophets or Apostles as having the same Spirit which they had And thus being brought to believe every strong Imagination which came into his Head to be the immediate Dictate of the Holy Ghost And these Unclean Spirits having the power to make Impressions upon his Imagination he became intirely subject to their Will and was carried into strange Excesses even to attempt Miracles That as Fire proceeded from the Lord See John Toldervy 's Book call'd The Foot out of the Snare Printed 1656. p. 30. upon the Altar in the sight of Moses Aaron and the Children of Israel so from the Lord in me says he so he call'd his Light within thinking it to be very God and Christ and that he thereby was Christ the true and real Christ of whom that Man Christ Jesus was but a Type or Figure which is the Quaker Doctrine as is shewn Sect. 17. and 18. shou'd there proceed that Vertue which shou'd infuse a heat into these Coles and Sticks which he had gather'd together for that purpose by which a Fire shou'd be kindled now being confident he goes on I shou'd effect the Work yea had I been Master of the whole World I shou'd have ventured all with a value of no worth upon the performance of this Deed having laid all things in their order as directed by that Spirit which moved me to the Work Page 31. I was moved to blow with my Mouth Expecting still that from my Life The Lord there shou'd Heat proceed with my Breath to the lighting of the Fire But in the end not being able to effect the thing I was extreamly troubled that I The Christ of God should fail in the performance of the first Miracle since so many Miracles were wrought by him that was a Figure of me It is dreadful to repeat such Horrid Blasphemy After this he was tempted to mimick over in himself our Saviour's Agony Crucifixion his Death Burial and Resurrection thrusting a Needle through his Thumbs Page 37. for the piercing of Christ's Body falling down and covering himself with Shavings of white Paper for a Winding-Sheet c. There are multitudes of prodigious Instances in the said Narrative of the incredible power of Enthusiastick Delusion to which I refer the Reader He pretended to be directed by Flies in most of his This minded me of the Etymology of Beelzebub Extasies which signifies The God of Flies But to go on James Naylor wrote an answer to Toldervy call'd Foot yet in the Snare c. printed in the same Year 1656. To which Toldervy reply'd the same Year and call'd his Replication The Snare broken c. And in the same Year again in two Sheets call'd The Naked Truth c. he made a sort of a half Vindication and half Recantation not of the Matters of Fact of his foresaid Delusions for these were undeniable but to free the Quakers from the Imputation and Scandal of them and to clear himself to have been and still to continue a true Quaker which makes the Cause much worse on their side James Naylor in his answer to Toldervy makes him to be both a true Prophet and a False like Fox 's Apology beforetold for Milner and where Toldervy tells of his being moved to say Thee and Thou Foot yet in the Snare p. 16. not to pull off his Hat to pull off the Points at his Knees and his Buttons that were unnecessary and not to direct his Mind in Drinking to any and the like Essential points these things Naylor says were dictated to Toldervy by the Spirit of God But as to his being led with Flies to Crucifie himself and to burn his Legs and prick Needles in his Thumbs and the like these Naylor says were the Devils Work And yet they were the same Spirits which bid Toldervy do both the one and the other and so both Good and Evil Spirits by Naylor 's Account But after Naylor had thus endeavour'd to Vindicate the Quaker-Spirit and to shew that Toldervy had it not like him Naylor in perfection even that same Year viz. 24. October 1656. all the Good or Evil Spirits entered into Naylor himself and he set up to be Christ and was Hosanna'd into Bristol Quakers leading his Horse strowing Branches and their Cloths in the way and singing Hosannah to him and Holy Holy Holy Lord God of Israel These Quakers said upon their Examinations That he James Naylor was the Christ that his Name was changed from James to Jesus that he was the only begotten Son of God the only Saviour See Ra. Farmer 's Narrative of this Triumph of James Naylor Entituled Satan Enthroned c. Printed 1657. p. 18 c. and that they knew no other Saviour but him And James Naylor upon his Examination wou'd not disown any thing of this But Justify'd and own'd it in Terms Equivalent p. 14. But this was Threatning to the Great For who pretended to be the Christ himself Naylor was but For 's Disciple And now was setting
and Consequence to us Therefore it is that the Devil is 〈◊〉 concern'd to support and keep up thâ—â— Doctrine which makes no more 〈◊〉 Christ Jesus than a Good Example as a Man who had a great Measurâ— of the True Christ or the Light with in but no more Incorporated iâ— Him or made part of his Substancâ— and Person than in any other Man and consequently that the Light oâ— Christ Dwelt in the Body of that Maâ— who was called Christ Jesus only 〈◊〉 in a Veil or Garment which he haâ— now thrown off and is no more Man nor has any Human Nature now 〈◊〉 Heaven Nay indeed at this Rate He never was a Man only Dwelt in â—e Body of the Man Christ Jesus or a time as He Dwells in the Body â—f any other Saint Nor did He Suffer or Die more in Christ Jesus â—han in any other who Suffer'd or Died â—or the Truth or any more than a Man can be said to be Crucify'd when you Crucifie the Cloak or Garment which he wears Thus has the Devil in the Quakers totally Destroy'd Christ's Humanity as in the Socinians he has taken away His Divinity and in both he has Rooted up the Doctrine of the Satisfaction made by the Passion and Death of Christ God and Man to the Justice of God for our Sins which is the very Heart and Corner-stone of the whole Mystery of the Gospel and by which only we can expect Salvation Therefore till the Quakers are fully Rescuâ—d out of Satan's Power 〈◊〉 can never expect that he will give theâ— leave to quit this main Pillar of hiâ— Kingdom No On the contrary he has made them most Zealous and expresly Blasphemous in this They compare themselves to Christ Jesus make themselves Equal to Him to be Christ as well as He. And in some things Prefer themselves before Him They Prefer their own Sufferings to the Sufferings of Christ and His Apostles These are the words of a Great Apostle of the Quakers Edward Burrough p. 273. of his Works The Sufferings of the People of God called Quakers in this Age is greater Suffering and more unjust than in the Days of Christ or of the Apostles What was done to Christ or the Apostles was chiefly done by a Law and in Great Part by the Due Execution of a Law I will not stay to Comment upon this Blasphemous Expression to say that the Sufferings and Death of Christ was the Due Execution of a Law If it was Due then Christ had His Due and He Deserv'd what He met with Nor will I in this place take time to Detect the subtile Artifice of the Quakers in Magnifying their Sufferings of which there are very Remarkable Instances to be given Nor to shew that their Sufferings were by Law and for the most part by the Due Execution of a Law I being now chiefly concern'd in their Blasphemous Comparing of themselves with Christ our Lord and as in the present Instance Preferring of themselves before Him their small Imprisonments or Fines for none of them suffer'd Death the Law does not allow it for not Paying their Tythes their Stubbornness and open Contempt of Magistracy and the Laws for which they wou'd not have Escap'd so Easily in any other Christian Country I say my Business at present is to shew how they compare their short Imprisonments for the above-said Causes with the Death and Passion of Christ and His Apostles and make these Their Sufferings not only Greater against Common Sense as if Tortures and Death were not Greater Sufferings than Fines and Imprisonments But most Blasphemously make Their Sufferings too to be more Unjust than those even of Christ Himself As if it were more Unjust to touch the Hair of a Quaker's Head to Fine or Imprison him tho' transgressing all the Laws of the Land than to Crucifie the Lord of Glory when they had no Legal Proof against Him nor any Law either of the Jews or Romans by which He ought to die Let the Quakers never more pretend to Persecution when they can escape with such Impudent Blasphemy as this Which was repeated by another of their Prophets whom I have had often occasion to mention Solomon Eccles who said That the Blood of Christ was no more than the Blood of another Man I do not mention this as if this Contempt of our Lord Christ were only to be prov'd by these Two Evidences No There are Clouds of Witnesses to be produc'd of the like Blasphemy in almost all their Teachers it is their dayly Theme in their Profane Meetings But more sparingly since the Noise that has been made upon this Head by G. Keith and others of their Separatists They now to cover themselves from that Horrid Odium which this must justly bring upon them from all the Nation and from all Christians begin to Preach in their Publick Meetings of a Christ without and of His Sufferings at Jerusalem c. a Voice which since their first appearing in the World has hardly ever been heard among them The whole Tendency of all their Doctrine being always to depreciate as much as was in their Power the outward Man Christ Jesus and to build All upon the inward Christ or Light within But how sincerely and with what Reserves they now when Forc'd by Worldly Politicks speak of Christ without I have chosen this Instance of Solomon Eccles to explain by shewing the Subtile and true Quaker Answer which he gives to one Robert Porter who objected to him what I have above Quoted and told it to others Solomon Eccles writes to him in these words Robert Porter take heed of belying the Innocent for I hear that thou hast reported to a Priend of mine that I shou'd say that the Blood of Christ is no more than the Blood of another Man I never spake it but do very highly esteem of the Blood of Christ to be more Excellent and Living and Holy and Precious than is able to be uttered by the Tongues of Men and Angels And now Reader wou'd not 〈◊〉 think that he had fully deny'd the Charge against him And that he did highly esteem the Blood of Christ But behold the Quaker Subtilty He does not mean one word of this of the Blood of Christ which He shed upon the Cross but of the Spiritual Blood whatever he or the Quakers intend by it for after the abovesaid High Witness to the exceeding Value of Christ's Blood he adds immediately in the very next words to Explain himself I mean says he the Blood which was offer'd up in the Eternal Spirit Heb. 9.14 You may say that this was the outward Blood which Christ shed upon the Cross True it was so For He offer'd his Blood through or in as this Quaker alters the Text to make it incline the more to their meaning the Eternal Spirit And if Solomon Eccles had said no more so it might have pass'd But he goes on in plain words to tell us what he wou'd be at and
not the Seed and Christ Himself as the Quakers Blasphemously Dream only a Ray or Communication of His Light and Life to us How then can the Quakers have the True Christian Faith how can they be esteem'd as any Christians at all who will not allow Christ to be the Promis'd Seed or that He was more a Man in the Body of Jesus than in the Body of any other Man who make no more Reckoning of His Blood than of any other Saint who do not believe Him now to be a Man and as such our Mediator and Intercessor at the Right Hand of His Father These things I offer to their serious Consideration and I Pray God to Discover to them those Depths of Satan and that Bond of Iniquity wherein they are Captivated But I wou'd ask Mr. Penn one Question before I go upon his Hypothesis of the Light within being the Promis'd Seed And that is since the Quakers make this Light within to be in every Man that comes into the World how was it Promised Gen. 3.15 Was it not Then in the World And how then were they to look for it as to come But Mr. Penn has another Argument Ibid. to prove that the Outward Christ cou'd not be the Promis'd Seed which he says must be Inward and Spiritual Why Because says he One outward thing cannot be the proper Figure or Representation of another nor is it the way of Scripture so to teach us the outward Lamb shews forth the inward Lamb c. I am sorry Mr. Penn should tell us that this is not the way of Scripture because it is the Common High-way of the Scriptures For all the outward Sacrifices under the Law were Types or Figures of the Sacrifice of Christ the outward Christ upon the Cross Of whom St. Paul said 1 Cor. 5.7 Christ our Passover is Sacrificed for us So that the outward Paschal Lamb in Aegypt and the striking of its Blood upon the Side-Posts of their Houses Exod. 12.7 13. that the Destroyer might not come in was a certain Type of the outward Blood of Christ which keeps off God's Wrath from us and not of any fansy'd inward Lamb slain in our Hearts c. as the Craft and Malice of the Devil has suggested to deface and wear out of our Minds the Faith in Christ's outward Blood by which only there is Salvation And by the help of this Distinction of an outward and Inward Christ outward and inward Blood c. the Quakers do keep themselves out of sight of all Men not throughly acquainted with their Deceits They can upon a Pinch subscribe the whole Creed and yet not mean one word of it of God or Christ at all that is of any God or Christ without Men or what all the World believe by God or Christ as existing without us tho' by their Blessed Influence operating within us But their Gross Ignorance cou'd not at First distinguish betwixt God and his Influence and those of them who know better now think themselves obliged to Justifie at least to Palliate and Excuse the Failings of their Leaders because they once own'd them to be Infallible By this means all the Non-sence and Blasphemy of G. Fox lies upon Mr. Penn's Shoulders If he will maintain him right or wrong then must Mr. Penn answer for G. Fox's calling himself Equal with God And his senseless Argument to prove it in his Saul's Errand before Quoted p. 8. because forsooth he had the Spirit of God as he Pretended whence he Argues in these words He that hath the same Spirit that raised up Jesus Christ is equal with God Nor is this Madness peculiar to Fox alone it runs in the Blood of the Quakers The Renowned Francis Howgil is yet more Express in this Blasphemy if more can be His Works in Folio Reprinted 1676. Entituled The Dawnings of the Gospel-Day p. 232. The first thing thy Dark Mind stumbles at says he to his Opponent Edward Dodd is that some have said that they that have the Spirit of God are Equal with God He that hath the Spirit of God is in that which is Equal And he that is joined to the Lord is one Spirit there is Unity and the Unity stands in Equality it self Thus he and lest you should think too little of the word Equality he gives it you with an Emphasis Equality it self But he seems to come into a calmer mood a few lines after and says There is Equality in Nature tho' not in Stature But instead of bringing him off this sets him deeper in the Mire For first it is Nonsence for whatever is equal to God in Nature must be so likewise in Stature Since His Nature is Infinite And for that Reason secondly making us equal to God in Nature is the highest Equality it is indeed Equality it self Which Expression Howgil repeats twice in the distance of three lines that he might be sure of it Having thus made themselves Equal to God in very Nature it is not strange to see them denying any other God or Christ but themselves They pull God out of Heaven and upbraid those who believe that there is any God or Christ there as I have hereafter Quoted their words out of a Book of theirs call'd The Sword of the Lord drawn c. p. 5. Your imagined God beyond the Stars and your Carnal Christ is utterly deny'd to say this Christ is God and Man in one Person is a Lye I will here add to this how careful they are to instill into their Children according to their Capacities these Principles of their most Anti-Christian Religion and exceeding the Blasphemy of all that we ever yet heard among the most Barbarous of the Heathen Nations There is a Primmer put out for the Quaker Children by W. Smith There p. 8. you have this Question asked How may I know when Christ is truly Preached And the Answer is They that are False Ministers Preach Christ without and bid People believe in Him as He is in Heaven above but they that are Christ's Ministers Preach Christ within Here was an admirable Cue given to young Children to prevent their ever receiving the least tincture of Christianity that if they shou'd at any time hear of a Christ in Heaven or of any Christ out of themselves they might immediately stop their Ears and believe all who spoke of it to be False Ministers Sure Satan never advanc'd his Kingdom in any Age so high as in these miserably Deluded People But lest the Child shou'd think that there might be only difference of Expression betwixt the Quakers and others who Profess'd a Christ Personally in Heaven tho' Present with us and operating in our Hearts by the Influence and Graces of His Spirit there is another Question p. 9. Here then is great difference in their Doctrine Answer Yes and no more Fellowship than East with West This Answer is true indeed For the difference is not only in the Expression but in the Doctrine And
of the Serpent that is the Devil Now which of these several Treatments do testifie the greatest Respect And whether their Veneration does Hereby appear more to the Holy Scriptures or to their own Writings I leave it without more Argument to the Reader Manger their Thin and Hypocritical Distinction of the Letter It is plain they never gave the Scriptures a good word but meerly for Popularity when forc'd to it to avoid the Odium of the World And therefore since the year 1660. when the Restoration of the Church and Her Liturgy brought the Holy Scriptures again into Request the Quakers have been more Pharisaically Civil towards them and upon some Turns will bestow upon them the Epithet of Holy because it is so common in the Mouths of other Men. But in all their Preachings or Writings before 1660 where-ever they had occasion to name the Holy Scriptures they seldom or never gave them that Epithet of Holy or Sacred but plain Scriptures at best tho' most commonly they did not let them pass without some of their sweet Appellations before-told of Beastly Ware Serpent's Meat Death and Carnal to beget the greater Reverence for them in the People And it is desir'd to Confute this Observation that they wou'd give us what Citations they can they will not be many out of all their Books which were wrote before 1660. and they are very numerous which name the Scriptures with the Appellation of Holy or Sacred or indeed with any sort of Respect Especially let them Quote Fox Burrough Howgil or some of their Principal Pillars But if this Observation be Malicious and that they cannot disprove it now then let them take time and put in such Expressions as oft as they please in the New Edition of G. Fox's Works according to their Laudable Custom before spoke of to chop and change the Writings of their Dead Prophets to answer the Exigency of the Times Tho' if what they wrote was Dictated Immediately by the Holy Ghost as they pretend they are of Equal Authority with the Scriptures and it must be as great a sin to Add or Diminish in the Writings of the Quakers as in the Holy Scriptures themselves And then by the Sentence pronounc'd Rev. 22.18 and 19. all those Quakers shall be Blotted out of the Book of Life who in the New Editions of the Works of Edward Burrough Francis Howgil c. have taken away from the Words of the Books of their Prophecies And I have given them Lawful Warning not to incurr the like Sin and Shame in the new design'd Edition of their great Apostle G. Fox's worthy Remains But that they may not pretend Ignorance or Inadvertence I do here particularly Caution that the following Passages may not be left out nor Blended in a Book Published by Him and other Quakers call'd The West Answering to the North Printed 1657. where p. 7 8. They tell That Strafford's Head was cut off and Canterbury's and Charles Stuart's as Traytors for endeavouring to subvert the Fundamental Laws And p. 79. That His Charles Stuart 's Arbitrary Actions were Recorded every where in the Blood and Misery of the late Wars and the Destruction of Him and His Family The Dreadful and Sad Examples of His Righteous Judgments who Renders to every one according to his Deeds And p. 89. Doth not here appear from the Grave the Spirit that was in Christopher Love Priest and his Fellow-Traytors who being within the Jurisdiction of this Common-wealth look upon them to Commissionate Divers Men to treat with Charles Stuart the Proclaim'd Traytor of the Government P. 95. The Common Enemy Charles Stuart c. and forget not the wonderful Deliverances from them all which the Right Hand of the Lord effected p. 96. 97. Multitudes of People flock'd up out of the City to Westminster to complain of their Sufferings which Charles Stuart called Tumults and by the Guard one of them was slain at the place of the shedding of whose Blood was Charles Stuart's Head struck off and His Blood poured forth on the ground A remarkable Record of the Righteous Iudgments of God Lastly Mark these words p. 102 The Righteous Ends of the Wars for Liberty and Law And these Innocent Servants of the Lord who have been All of them Always Faithful to the honest Interest of the Nation and many of them for it have drawn the Sword and Fought in the Field from first to last And p. 83. The honest Men then who own'd them the Parliament Army throughout England against the Priests and the Common Enemy That is the Church and the King And by the Honest and Innocent Servants of the Lord they meant Themselves For they allow none other to be such as is fully shewn hereafter The Defence of them the Laws say they p. 16. have we in the late Wars vindicated in the Field with our Blood c. There is another Book of this Great Apostle wherein I am very apprehensive his New Editors may do him wrong It is a most Bitter and Senseless Invective against all Kings and Monarchical Government which was Printed in the beginning of the Year 1660. but before the Restoration which was in May the same Year to shew what Obstinate Rebels these Quakers were who held out against the King to the very last Day That Book bears this Title Several Papers given forth by George Fox London Printed for Thomas Simonds at the Sign of the Bull 1660. I set it down thus particularly because the Friends may know that it is still in being and in the Hands of those who will watch the New Edition of Fox's Works that they shall neither Add nor Diminish without being told of it I give this Caution because great pains has been taken and by some Arts which I will not here mention to recover this Book out of the Hands of any who are in the least Disaffected to their Cause and it may rationally be suppos'd that the Design is either wholly to suppress it or to take out its Sting that it hurt them not and render them odious to all Kingly Government I will give the Reader but a Taste out of that Delicious Dispensatory He says p. 8. That all Kings and Emperors have sprung up in the Night since the days of the Apostles among the Anti-Christs p. 12. So the Christians goes out from Christ and set up Kings like the Heathens p. 15. And all these Novice-Christians that are crying up Earthly Kings and fighting for the Kings of the Earth are not such as follow the Lamb. p. 16. We know that these Kings are the Spiritual Aegyptians got up since the days of the Apostles p. 18. and 9. You never read of any King among the Christians but among the Apostates since the days of the Apostles p. 8. Many cry for an Earthly King and will have Caesar and is not this the same Nature the Jews was in and do not they in this Crucifie Jesus p. 9. Are not all these Christians that will
Desperate and to think all Reconsiliation betwixt them and the King to be Impracticable Beware says Bishop ibid. p. 27. of falling under this Spirit or of thinking that the Breach between you can be Healed For I Declare it to you from the Lord That it is Irreconsilable it cannot it will not be Healed Therefore in the Power and Dread of the Almighty stand and Bear over it Crush it to Pieces Stamp it to Powder c. Therefore it concerns you whilst ye have time to bear down this Enemy and to secure Places necessary for Defence Did he only mean Spiritual Defence or the Carnal Sword But he Advises to Murther in Cold Blood all that stirr'd for the King or as he there words it The doing Justice on those whom God hath given into your Hands lest out of this Serpent's Egg do come a Cockatrice and his Fruit be a Fiery flying Serpent and the Lord deliver you and your Forces into the Power of those who seek the Destruction of you and your Interest That was the King And p. 26. ibid. He tells them that there was a necessity of the Expeditions and continual Marching of your Horse were these Spiritual Horse up and down in all parts especially where these Insurrections have been This Letter was wrote the 6th of Aug. 1659. when things were moving towards the Restauration but Printed as before-told Anno 1660. to stir them up afresh against the King when they had a nearer Prospect of His Return Yet in their foresaid Declaration to Him after His Return p. 7. they Gravely tell Him We are a People that follow after those things that make for Peace Love and Unity and do deny and bear our Testimony against all Strife and Wars and Contentions c. That is when they were Beaten and cou'd Fight no longer But while there was one spark of Life in the Good Old Cause they Fought and Preach'd and Curs'd and Damn'd for it all that durst oppose them That is all who were on the weaker side For they still had the Grace to Court those in Power and like Rats to fly from a Falling House Thus the aforesaid Bishop in his Letter to Richard Protector the 9th of September 1658. assures him that if he would follow their Principle of the Light within that is be good to the Quakers which is thou dost says Bishop and givest up to be Govern'd by it the Lord will dash in pieces all the Consultations against thee and thy Father's House and will settle the Throne under thee and make thee a Dread and a Terror to all the Nations round about as he made thy Father This is in p. 17. of Bishop's Book before Quoted And the very next Letter is p. 18. Flattering those Officers of the Army who Pluck a down this Fine Protector is soon as ever they had done it It is Dated the 27th of April 1659. and thus Directed To the General Council of the Army in whom is risen the Spirit of the Good Old Cause these following Particulars are tender'd in order to the Carrying through of what is by them begun c. The Quakers were for Thorough Work and indeed all their Quarrel with Oliver Richard and the Rump before them was for sparing Amalek for not Destroying downright all that stood for the King the Church or the Laws This was still the burthen of their Song in all their Addresses as in Article 11. of the Particulars which they Recommended to these Officers of the Army p. 19. Remember Amalek i. e. as this Quaker Bishop there explains it the Soul-murthering and Conscience-binding Clergy-Man and what he did unto you by the way when ye were come out of Aegypt Therefore blot out the remembrance of Amalek from under Heaven Ye shall not forget it And Artic. 10 Vex the Midianites i. e. the Lawyers says he for they vex you with their Wiles wherewith they have beguiled you in the matter of Peor and Cosbi i. e. the King and Protector The Protector now he is down is as bad as the King But see how they soothed the Protector when he was in the Saddle Whom says Bishop in his Letter to him ibid. p. 10. we have loved above any Man whose with all that is dear to us have we become and they Lot and Portion have we chosen to stand or fall as it shou'd be unto Thee and so have we stood by Thee against All Thine Opposers whether in Field or Council Thine Enemies we have accounted and made our own and never Left Thee till Thou was brought through all And again The Righteous Ends of the Wars in which we have born our Part in the Heat of the Day But after the King's Return then the Case was alter'd then they cou'd not Fight no not they they wou'd not draw a Sword for the World They never were for Oliver but were allways Loyal and Faithfulâ— to the King They did not Rejoice at Oliver â—â—â—â—cess against the King but Mourâ—â— for the King tho' they cou'd 〈◊〉 Fight for Him And they were fore Griever at the Hearts for the Blood which Oliver shedâ— and never Applauded him in it Witness their Exultation ibid. p. 3. Did thy Sword say they ever return empty from the Blood of the Slain Did'st not thou come upon Princes as upon Mortar and as the Potter treadeth the Clay Were not the Hearts of Honest Men knit to thee as one Man Was any thing so great that they cou'd not trust Thee with Was any thing so Dear that they were not ready to lay down for Thy sake Did they sigh at any time at the remembrance of thee Did their Faces wax Pale Confounded or Cover'd Or was not the remembrance of thee to them sweet and pleasant as the Dew upon the tender Herb as Life from the Dead c. And so they run on whole Pages together in a Hideous Panegyrick to which I refer the Reader But here he sees how expresly they renounce so much as a sigh at any time for all his Traiterous Murthers or that their Faces were ever Pale or Confounded or Covered for all that Blood shed no but that they Rejoic'd and Glory'd in it and for all His Successes against the King p. 4. Did he not smite them with a Wound incurable they and their King and their Nobles p. 5. Wadedst thou not through the Blood and War with a restless and unweary'd Spirit And whilst it was thus with thee did the Lord ever fail or forsake thee Or wantedst thou the Hearts and Hands of the Honest Men of these Nations Can the Generations that are past produce the like of the Lords and His People being with a Man as with thee c. These are the Meek and the Loyal Quakers They can Wade in Blood so it be of the King or the Clergy and their Abettors Slay Balaam Vex the Midianites Remember Amalek Give the Priests Blood to Drink These are the Mild Breathings of the Quaker Spirit Thus sweetly sings Edward
Burrough in his Word of Advice to the Soldiers p. 2. Oh! says be with a Gusto give the Priests Blood to drink for they are worthy But this with other sweet bits is left out in the new Edition of his Works wherein there is yet enough behind to shew the largeness of his Bowels and to what narrow Limits he wou'd confine that Inundation of Blood which the Good Old Cause had brought upon these Nations and which he Justifies and that from the Mouth of the Lord. In his Warning to the English Army 1659. he assures them p. 540. of his Works in these words Your Victory hath been of the Lord. But then he wou'd have them go on and carry Blood and Slaughter into other Countries What are these few Poor Islands says he p. 537 538. that you have run through And then he advises them to fall upon 〈◊〉 and Spain and Avenge says he p. 537. the Blood of the Guiltlâ—ss through all the Dominions of the Pope p. 538. that your Sword and the Sword of the Lord may neither leave Root nor Branch of Idolatry that your Sword be lifted up against them p. 540. Set up your Standard at the Gites of Rome And Prophesying of the time when Vengeance shou'd be taken of Rome The time is come says he p. 537. their Church cannot stand Long. p. 535 536. and as sure as the Lord lives so shall it come to pass But this is long since pass'd and their Church stands still And which is much a greater wonder this Burrough is counted still a true Prophet among the Quakers in whom the fullness of Grace and Virtue châ—elâ— â—us was said of him in his Life â—rote 1663. p. 24. by a Club of the Principal Quakers G. Fox â—os Coal G. Whitehead c. who thus Blasphem'd in Praise of a Wretch that durst Pawn the very Being of God That as sure as the Lord lives so it must come to pass as he said And since it is not so come to pass are â—â—tiâ—ll the rest of these Quakers as Mad and Blasphemous as he who will still believe that he was sent from God or spoke His Words And that all these Lyes and Preaching up of Blood their Blasphemies and Treasons are of Equal Authority with the Holy Scriptures yea of Greater as I will shew you presently from George Whitehead And if this be true we must believe the 〈◊〉 Contradictions of the Quakers before the Scriptures As that notwithstanding all these loud Proclamations of Blood and War which we have beâ—â—d from them and that if their Advice were follow'd all whole Christendom wou'd be turned into an Aceldamâ— the Protestants falling upon all Popish Countries and the Papists upon them I say that notwithstanding of all this if the Quakers Writings are given forth by the Spirit of God as they boldly pretend we must believe their Declaration given to King Charles II. upon the 21st of January 1660. subscrib'd by G. Fox and Eleven more in the behalf of the whole Body of the Quakers wherein p. 4. They Declare positively against the lawfulness of Fighting upon any account And this say they is both our Principle and Practice and hath been from the beginning so that if we suffer as suspected to take up Arms or make War against any it is without any Ground from us for it neither is nor ever was in our Hearts since we owned the Truth of God neither shall we ever do it because it is contrary to the Spirit of Christ his Doctrine and the Practice of his Apostles And in The Quakers Plea Printed 1661. p. 5. They say Such of us whose Principles were once so that is for Fighting are changed even from that Principle and Practice of going to Wars and Fighting and Now are all of that Mind and Heart That in the Administration of the Gospel 〈◊〉 on all Occasions whatsoever unlawful to go to War and Fight with any Man with Carnal Weapons contrary to the Doctrine of Christ This was in the Year 1661. to fix this Opinion of them the Quakers in the King and Government But when by this Deep Deceit and Hypocrisie they did prevail and it had for Twelve Years after the Restauration been generally receiv'd that this was in good earnest the Principle of the Quakers as it continues with most to this day and I doubt not but many of the simple well-meaning Quakers themselves are Imposed upon in this to think that the Quaker Principle is against all War and Fighting upon any Occasion whatsoever as in their Plea above Quoted Yet I say when the World and many of themselves had been thus Deluded by their Leaders they in the Year 1672. to secure to themselves their Old Principle of Fighting whenever The Good Old Cause shou'd stand in need of it did Reprint what I have above Quoted of Edward Burrough for carrying Blood and War into all the Popish Countries and much more to the same purpose in the New Edition of his Works To which there are high Testimonies affix'd of George Fox George VVhitehead Josiah Coal Francis Howgil and Ellis Hookes Now if this Doctrine of Fighting or making VVar upon any Occasion whatsoever was contrary to the Spirit of Christ and His Doctrine in the Year 1â—60 that part of the Year I mean after the Restauration how came the Saints above-nam'd to Publish the contrary Doctrine of Edw. Burrough with such mighty Pomp in the Year 1672 And we must believe Both to be Infallible as the Holy Scriptures themselves being Both given forth by the same Spirit But these Editors of Burrough's Works are yet more Chargeable with whatever is in the New Edition because they took more upon them than barely as Editors that is to Correct and Amend and to Expunge what they thought fit as his Declaring VVar against the King and the Church before-told which tho' Dictated as he said by the Eternal Spirit yet they made bold to set these things aside lest they shou'd offend the Powers then in being but they thought that carrying the VVar into Italy and Spain wou'd be less taken notice of and wou'd continue their Claim to the Privilege of Fighting when they shou'd have occasion for it Why otherwise were not these Expung'd as well as the Traiterous Passages against the King and the Government If it was through the Inadvertence of their Infallibility let them now Disclaim it and confess Burrough to have been in an Error as to that Principle of Fighting No they will not and therefore it is their own They will not They have not done it for since the New Edition of Burrough's Works 1672. when a fair occasion seem'd to offer towards the Re-asserting of the Good Old Cause in Monmouth's Rebellion 1681. Several of the Quakers in the VVest where he Landed took Arms and Fought in his Quarrel and tho' some of them were taken Prisoners yet we heard nothing of their Repentance or that they were oblig'd by the rest to sign any Instruments
of the Truth as were in few years gathered then the Heavenly motion came upon George Fox as the Lord 's Anointed as being the Great Apostle of Jesus Christ and as one whom the Lord had ordained to be in the place amongst the Children of Light in this our Day as Moses was amongst the Children of Israel in his Day to set forth Methods and Forms of Church Government and to Establish Monthly and Quarterly Meetings of Men and of Women distinct from Men and these Meetings are since called the Church whose Counsel Advice and Judgment as occasion shall offer is to be submitted unto by every one who Professeth himself a Member of the Church And saith George VVhitehead We are to Believe as the true Church Believes c. Christian Quaker Part 1. p. 9. 1680. I was told by one present at the Quaker-Meeting at Radcliff on Sunday the 17th of February last 1694 5. that Mr. Penn having Preached and after George Keith rising up and Expounding some Scripture in another manner than Mr Penn had done that Mr. Penn stopt him and solemnly Denounced these words against him In the Name of the Lord I Pronounce him an Apostate over his Head Upon which occasion I have these few Questions to ask 1. Whether this was a Sentence from Mr. Penn himself or from their Church If the latter it comes in the Class just before-mention'd of their Church-Authority over the Light within particular Persons But if the former then here is Private Light against Private Light And Mr. Penn will please to tell us by what Authority he Pronounc'd this Sentence against G. Keith in the Name of the Lord. If by an Ordinary Commission of Succession to Christ and the Apostles by Regular Ordination That I should be glad to hear But if by an Extraordinary Commission such as the Prophets and Apostles had we wou'd desire such Credentials as they had that is Miracles Otherwise any Reason why this is not rank Enthusiasm and liable to the Sentence of those who spoke In the Name of the Lord when He had not sent them Mr. Penn owns the Enthusiasm but does not shew the Miracles for he said publickly in their last Yearly Meeting in May 1695. in Excuse or Justification of his above-said Sentence of Apostacy against G. Keith That he was then so Transported with the extraordinary Power of God upon him that he knew not whether he was sitting standing or kneeling when he spoke the words But whether this Enthusiasm proceeded from Divine or what other Inspiration will be best known from the Doctrine it supported and which was the ground of the Contest And it was thus told to me by one who was present viz. That Mr. Penn at a former Meeting had Explain'd this Scripture 1 John 1.7 The Blood of Jesus Christ cleanseth us from all sin in this manner That the Blood was the Life and the Life was the Light within This Resolves all into the Light within which as will be further shewn they make to be the Archi-Type and Substance of what Christ's outward Body Blood and all that He did or suffer'd in it were but the Types and Shadow and so of much less Value and Consequence to our Salvation But to go on with our present matter of Fact At the fore-mention'd Meeting the 17th of Feb. 1694 5. G. Keith taking occasion to Discourse upon the above-said Text 1 John 1.7 did Expound it in a quite different manner from what Mr. Penn had done but without naming of Mr. Penn Said that it ought to be taken Literally that it was the outward shedding of Christ's Blood which cleanseth from sin and that this was not to be Resolv'd into the Light within nor to be Spiritualiz'd away from the Letter For that this was overthrowing of the Faith Upon which Mr. Penn rose up and Interrupted him in the middle of his Discourse which I am told is contrary to the Method and Freedom of their Meetings and Church-Discipline and taking it to himself and his former Exposition of that Text which is told above he inveigh'd not without great Passion against G. Keith concluded with the Sentence of Excommunication above-told and stopping G. Keith from any Reply immediately Dissolv'd the Assembly I will not here enlarge upon the Subject matter of this Dispute betwixt them because it will be fully Discuss'd in the following Sections Particularly Section 12 17 and 18. But for the present I only apply it to the point of their Church-Authority over the Light within particular persons which was their Original and Great pretence SECT XI Concerning the Authority of the Holy Scriptures THE Quaker's Refuge Printed Anno 1673. p. 17. states this as truly own'd by the Quakers in these words VVhether the first Pen-Man of the Scriptures was Moses or Hermes or whether both these are not one or whether there are not many words contained in the Scriptures which were not spoken by Inspiration of the Holy Spirit whether some words were not spoken by the Grand Impostor some by wicked Men some by wise Men ill Apply'd some by good Men ill Express'd some by False Prophets and yet True some by True Prophets and yet False And from these Suppositions he goes on and concludes that some part of the Scriptures concerning the Redemption and Salvation of Mankind were True And p. 18. That the Scriptures as above Distinguished are a true Record c. Instead of Answering these Diabolical Suggestions against the Sacred Authority of the Holy Scriptures of God and which evidently overthrow the Certainty of the whole G. VVhitehead in his Innocency Triumphant Printed 1693. in Answer to F. Bugg's New Rome Arraign'd p. 28. does own the whole by way of an Excuse for it and says That this question'd but of some words in Scripture not all But the Holy Scriptures confirming the whole of themselves one part Quoting another if the whole be not therefore True the whole must be False And we must take this to be the Opinion of the New Quakers as well as the Old because Non Asserted G. VVhitehead endeavours to solve this Ibid. p. 21. in Answer to the Quotations which F. Bugg had brought out of their Authors which call'd the Holy Scriptures by the Wicked and Contemptible Names of Dust Death Serpents Meat c. Whitehead says that was only in opposition to those who wou'd have the very Paper and Ink and Characters to be the Word of God and the Gospel wherein they were oppos'd says he Christ being the Word and the Gospel the Power of God which Endures for ever which the Books and Letters or Characters cannot Here Whitehead says that there were some Priests in the North in and before the year 1653. when those Books which Bugg Quoted were Printed who were thus Ignorant And that this was the Reason for those Expressions in these Quaker Books First This had been no Reason for these Barbarous Expressions if it had been so But Secondly I will joyn Issue with
this cannot be true unless it be the same It that is the same Body which is spoke of in both Branches of the Comparison The Objection is in these words If the It in the Text be not the same Body how can it be callâ—d a Resurrection for that supposeth the same I Answer says Mr. Penn If a thing can yet be the same and notwithstanding Changed for shame let us never make so much stir against the Doctrine of Transubstantiation for the Absurdity of it is rather out-done than equallâ—d by this Carnal Resurrection First the Church of Rome owes Mr. Penn thanks for so very kind a Representation of Transubstantiation as to make it stand upon a better foot than the Resurrection of the Body which is an Article in our Creed and receiv'd by the Catholick Church in All Ages Secondly This is answering one Objection with another But Thirdly as to his Objection Cannot he apprehend a thing to be Changed in many of its Qualities and yet remain the same in its Substance For that is the present Question Quite contrary to that of Transubstantiation which supposes a Change of the Substance the Qualities or Accidents remaining the same What does he think Was not Christ's Body Changed in his Transfiguration upon the Mount Was it not therefore the same Body or did Christ take a New Body That wou'd have been Death For after a Soul is Hypostatically that is Personally united to a Body their separation is call'd Death Unless he thinks that Christ took a Body no otherwise than as Angels have done that is not into any Hypostatical Union with his Person but only as a Cloak or a Veil which he might throw off and put on again without any alteration as to his Person And if so then Christ did not die upon the Cross more than upon the Mount that is He only put off that Bodily Garment but that was no Death more than an Angel is said to die when he lays down that Body which he took up only for an occasion But this will be discours'd of more fully in the Section concerning the Divinity of Christ In the mean time let me give an easie answer to the two Verses in the 15th Chapt. of the 1st Ep. to the Corinthians which the Quakers make use of against the Resurrection of the Body One is ver 37. Thou sowest not that Body which shall be The other is ver 50. That Flesh and Blood cannot inherit the Kingdom of God Answ Flesh and Blood while Corruptible as ours is in this Life cannot bear the Incorruptible State of Heaven As it is express'd in the same ver in explanation of the Expression Flesh and Blood cannot Inherit the Kingdom of God neither doth Corruption Inherit Incorruption But our Corruptible Flesh will be changed in its Qualities and put on Uncorruptible Qualities and thus the Dead shall be rais'd Incorruptible and we shall be Changed for this Corruptible must put on Incorruption c. ver 53. c. The same Answer will serve ver 37. where the Apostle does Illustrate the Resurrection of our Bodies by the Resurrection of Grain that is sown in the Ground For the Body of such Grain is chang'd in its Qualities but not in its Substance The Grain must die or else it will not Fructifie or Rise again In this Death it loses something as the Husks but it retains the Substance which rises again much alter'd from what it was when it was sown for it rises in the Blade then the Stalk Ears and then the full Grain in the Ear. But to shew that the Substance is not alter'd in all this we find that every Grain rises the same it was sown if you sow Oats you expect not a Crop of Wheat And there is full as much Reason to say that God does Anew Create every year all the Grain that grows in our Fields without any respect to the Grain that was sown or any Natural Production from thence as that we shall receive totally New Bodies without any Relation or any part of the Body that was sown And as to Mr. Penn's mighty Wonder how a thing can be chang'd and yet the same which he cannot comprehend and compares to Transubstantiation it is so far from being any difficulty at all that it proves the thing that is changed to be the same because otherwise It were not changed If George be chang'd in Quality in the State of his Health or in Reputation this is a certain proof that it is the same George still But if William be chang'd this is no change in George So that a thing being chang'd proves it to be the same Nor is the greatness of the Change any Difference as to the sameness of the Person chang'd Death is a great change yet if VVilliam dies it is VVilliam even the same William that liv'd who dy'd and as sure it will be the same who shall rise again tho' undergoing another great change But I am now to tell you a very strange thing which I wou'd not believe when it was told me till I saw it And that is that Mr. Penn does understand that Long and Elegant Description of the Resurrection of our Bodies from the 35 ver of the 15. Chap. of the 1 st Ep. to the Corinthians only of the Spiritual State of the Soul in this Life The Invalidity of John Faldo's Vindication c. 1673. These are his own words p. 373. of his Book Quoted in the Margent and repeating ver 44. It is sown a Natural Body it is rais'd a Spiritual Body c. he adds p. 369. I do utterly deny that this Text is concern'd in the Resurrection of Mans Carnal Body at all I will recite it says he with the five following verses which he there sets down but for Brevity I omit them referring to the Chapter and having repeated them which speak of the Natural and Spiritual Body that the First Man is of the Earth Earthly the Second is the Lord from Heaven and that as we have born the Image of the Earthly that is of Adam in this Corruptible Life so we shall bear the Image of the Heavenly that is at the Resurrection when our vile Bodies shall be made like unto Christ's Glorious Body but Mr. Penn p. 370. having repeated these verses goes on thus I say this doth not concern the Resurrection of Carnal Bodies but the two States of Men under the First and Second Adam Men are sown into the VVorld Natural so they are the Sons of the First Adam But they are Raised Spiritually through Him who is the Resurrection and the Life and so they are the Sons of the Second Adam who came to Raise up the Sons of the First Adam from their Dead to his Living the Natural to his Spiritual Estate But perhaps says he it will be objected that the 47. verse The first Man is of the Earth Earthly and part of the 9. verse We shall also bear the Image of the
Christ did Inspire the Person of that Man Jesus in an higher measure than other Men. But they deny any proper Incarnation of Christ that is that he was made Flesh or that He and Jesus were one Person Yet they allow Jesus to be call'd Christ from the Dwelling of Christ in him But for the same Reason they take the Name Christ to themselves and say that it belongs to Them as well as to Jesus from the same Dwelling of Christ in Them as was in Jesus They say that Christ did raise up the Body of Jesus from the Dead but they say not that Christ did carry it up with him into Heaven So that tho' there be a Christ now in Heaven that is as he was before his Descent upon Jesus as he is the VVord of God yet they do not confess that there is any Jesus now in Heaven or any where else they know not what is become of him or what Christ did with that Body of his after he had rais'd it from the Dead They say there is no Christ without them no other Christ but what is within them They allow him now no other Body but their own they call themselves his Body that is the Church And as they give him no other than a Mystical Body so they Spiritualize all his Life and Death to his Spiritual Living and Dying within them As one of their Preachers Pray'd at a Solemn Meeting O God who was Crucify'd Dy'd and rose again in us And G. Fox says That if there be any other Christ but he that was Crucify'd within Great Myst p. 206. he is the False Christ this Christ that was risen and Crucify'd within Devils and Reprobates make a talk of him without And he disputes against those who say That the Man Christ that was Crucify'd his Body is now in the Presence of his Father Gr. Myst p. 211. or that Christ is absent from them the Quakers as touching his Flesh p. 210. and p. 254. they that profess a Christ without them and another Christ within them here is two Robert Gordon was the first among them that I find who taught the Orthodox Faith in this point of the Divinity of Jesus and his Satisfaction to the Justice of God for our sins by which he purchas'd Redemption for us through Faith in him as outwardly suffering Death for us upon the Cross and now Personally Reigning in Heaven and not only as a Light within us Tho' he denies not that Light within but strongly asserts the necessity of it as it is an influence sent from the Spirit of Christ into our Hearts to guide and enlighten us but not the very Christ it self and the only Christ and Saviour as the Quakers Impiously do Blaspheme denying any other at all The Book wherein Rob. Gordon taught as above-said he Entituled A Testimony to the true Saviour or Jesus Christ of Nazareth as having already purchas'd Redemption for us in the Body of his Flesh and revealing it within us by his Spirit It was Printed in London in the year 1670. Against this wrote George VVhitehead with three other Quakers And Rob. Gordon Published an Answer to every one of them severally which was Printed 1671. and call'd Christianity Vindicated And in R. Gordon's Reply you will find the abominable broad Blasphemous Heresies which these Quakers did hold as p. 20. That Christ was never seen with any Carnal Eye nor his Voice heard with any Carnal Ear. Hereby says Gordon plainly denying him to be the Son of Man And p. 21. You neither confess nor Preach him Christ as a Man but as a Light in that Man Christ and as a Light in every Man as it is in every Man as he comes into the World And p. 30 Behold the Lamb of God that takes away the sins of the VVorld a Voice not heard among you says Gordon of the Man Jesus Christ the Son of the Virgin Mary as now perishing Outwardly Bodily without us but apply'd by some among you to Meekness Humility and the life within you And p. 33. The Light the Seed within is Christ then I am he that speaketh then Hosanna The Son is equal with the Father I witness the Son in me so I witness Equality with the Father The Light in me is Christ Christ is the VVord by which the VVorld was made then it was said of Christ that he was in the VVorld and the VVorld was made by him and the VVorld knew him not so it may be said of this Prophet G. F. as is said by S. E. in his Paper Entitled The Quakers Challenge p. 6. Christ is the VVay the Truth and the Life Christ is in me and must not he say where he is I am the VVay the Truth and the Life He that hath the same Spirit that raised up Jesus from the Dead is Equal with God Jesus Christ the Mystery passed before the same Spirit takes upon it the same seed where it is manifested as it is mentioned in G. Fox's Book Entituled Saul's Errand to Damascus p. 7 8. Here you see them making themselves Equal to God by their having the true Christ in them Now see them for the same reason Preferring themselves before that Man who was called Christ they make that Man Christ and all that he suffer'd and did to be but a Type or Shadow of what is really perform'd in them by the true Christ as you may see in Gordon's Testimony to the true Saviour above Quoted p. 36 37. The same things are fulfilled in thee speaking to the Quaker that was figured in him Christ But tell us plainly says he p. 37. is that one Sacrifice of the Crucify'd Body of our Lord once offered to bear the sins of many a Pattern and Figure of things to be done over again in us the Blood without Typifying Life and Spirit within Is this Sacrifice so weak so empty a thing that it is a Pattern and Figure having nothing in it self but as Painting to another to wit this Light enlightning every Man How are you beguiled does Gordon Reason with them to Preach up the Light enlightning every Man that comes into the VVorld for the true Christ to cry up a Light within to cry down the Blood without to Preach him as an Example to cast out the Atonement to speak of him as a Figure pointing at this Light within as the abiding Substance p. 40. Denying him to have any Real Outward Individual Glorified Bodily Existence in his Father's Kingdom The Preaching of a Christ without them they call old Beggarly stuff and those who have formerly Preach'd him as without us tho' Prophets or Apostles to be Low and Carnal in their day according to their Cant which he there Repeats See more Quotations of this sort in T. C's Animadversions above-mentioned p. 35. Your imagined God beyond the Stars and your Carnal Christ is utterly deny'd That this Christ is God and Man in one Person is a Lye This is in p. 5.
of a Book of theirs Entituled The Sword of the Lord drawn c. Quoted by F. Bugg in his Quakerism withered p. 26. Printed 1694. The Devil was in thee says G. F. to his Adversary Chr. VVade in his Gr. Myst p. 250. thou say'st thou art saved by Christ without thee and so hast Recorded thy self to be a Rebrobate And p. 183. such as have Christ in them they have the Righteousness it self without Imputation the end of Imputation the Righteousness of God it self Christ Jesus And in his Saul's Errand to Damascus p. 14. Christ says he that is The Light within is the Substance of all Figures and his Flesh is a Figure i. e. of their Light within which they make the only Christ F. B's Sheet p. 3. The very Christ of God is within us And the Flesh or Body which Christ â—ssum'd they do not call the Body â—f Christ as a Man's Body is call'd his Body that is as one Person with his Soul both which together make the Man but only as when an Angel assumes a Body he â—akes not that Body into his own Nature so as to be part of his Person but only as a Cloak or a Garment which a Man wears which he may throw off or put on again without any alteration in his Person Nor can such a Garment be call'd the Man So we say the Quakers F. B's New Rome Araign'd p. 24 can never call the Bodily Garment Christ p. 27. For that which be took upon him his Body was our Garment even the Flesh and Blood of our Nature which is of an Earthly Perishing Nature And as a Cloak alters not its Nature but is the same whoever wears it because it does not thereby alter its Nature nor is taken into the Nature of him who wears it so and no more do they make of the Flesh of Christ which they say as above was of an Earthly Perishing Nature And is Perished by their account for they allow not that it was taken up into Heaven Some of them say it vanished or was aninhilated But they have not that I find determin'd Judicially what is become of it And so their Doctors may vary about it But from this account which they give of it they think that the Name of Christ does belong to every one of them not only more than to that Body now but as well as to It while it was upon the Earth and when Christ did Inhabit It. Yea their very words are F. B's New Rome p. 28. Doth not the Name Christ belong to the whole Body and to every Member in the Body as well as to the Head A Quest c. p. 27. and G. Fox says Myst p. 88. Christ is the Elect. Thus Christ is the Elect and the Elect are Christ they make them convertible terms And p. 207. he desputes against this Position That God hath a Christ distinct from all other things whatsoever And says in opposition to it That God's Christ is not distinct from his Saints I shew'd in the last Section that they wou'd not allow God the Father to be distinct from the Son But here is a stretch which far out-does that to shew that there is no stop as in Art so neither in Enthusiasm which indeed is an Art to put upon our selves as well as others They say a Man may tell a Lye so often that he may come to believe it himself at last And a strong Enthusiastick habit may fix a Man's Thought so long upon a beloved Object as to dazle his Understanding and glare so in his Eyes that without considering the grossest Absurdities will go down and the highest Blasphemies gain a pretence even of Piety and Exalted Devotion This is the Devil transform'd into an Angel of Light This is the most Fatal an Irrecoverable State of a Soul when we fall in Love with our Diseases and as in a Calenture mistake the deepest Oceans of Presumptuous Blasphemy for sweet and pleasant Fields of Contemplation and even of Humility and thus mistake Hell it self for our Heaven Who that had not his Head turn'd with such Enthusiastical Delusion cou'd have imagin'd that G. Fox cou'd find no Difference no Distinction at all betwixt Christ and Himself And that Men of Sense shou'd lick up his spittle And it is but consequential to this that all the Divine Attributes shou'd be given to G. Fox as well as unto Christ if there be no Distinction between them then they are the same And I have shewn some Instances Sect. 5. where G. Fox does assume the Stile and Names of Christ to Himself and that others do allow them to him All which is excus'd by Mr. Penn in the XI Chapt. of the Invalidity of Iohn Faldo's Vindication in such a wonderful manner as will leave no Blasphemy or Idolatry in the World without a very fair pretence But I turn from him out of respect to him and invite the Reader to go along with me as a Conclusion to this whole Discourse and take a short view of G. Whitehead's Creed where it relates to some of the particulars before spoke of that especially which is Treated of in this Section SECT XVIII Some Remarks upon George Whitehead's Creed Relating to some of the Particulars before-going IT has been a great and just Complaint against the Quakers that they wou'd never give us any Creed or Summary of their Faith They find fault with others but tell not what they hold themselves They dwell upon Negatives but love not to speak in the Affirmative what they wou'd be at Well! Now G. Whitehead has at last done it in the Introduction to his Innocency Triumphant which he Entitles thus Our Christian Testimony re-assum'd in the Affirmative And so far he keeps pace with the Apostles Creed that he comprises it in just Twelve Articles But alas when you come to consider them they do not go cleverly off from the above-said Damnable Errors of the foregoing Quakers but on the contrary he words his new Confession of Faith in such Dubious and General terms as may indeed at first sight deceive an unwary Reader but yet keeps off contradicting the Heart of the Heresie which he still preserves safe and untouch'd And not only so but often with a slily insinuated Excuse and Defence of it Thus in his 1st Articl he confesses Jesus to be the Christ Even the same Jesus Christ who was born of the Virgin Mary at Bethlehem c. This wou'd seem a plain Confession to the Christ without that it was meant of that Man Jesus Christ and not only of the Light within But then when you consider that as above-said they attribute the Name of Christ to their own Light within and to every one of Themselves as well as unto Jesus Christ then it will appear that this Confession of Whitehead's is a meer Fallacy while it attributes no more to Jesus Christ than to G. W. But let us not wrong honest George He confesses Art 10. in these
Thou tellest us what Christ Jesus is not Not only a Veil Figure c. so we may say that he is not only Man not only God that God is not only Just not only Merciful c. But George this is not saying what he Is. He may be any thing a thousand things notwithstanding of all thy not onlys And thou usherest in this Article with more Solemnity than any of the rest that we may not suspect thee with a Really It is Really contrary c. as above Quoted But Really George this is not Re-assuming your Christian Testimony in the Affirmative as thou dost promise in the Title to this thy Creed We did not want to know what was contrary to your Tenets this is still hiding your selves in the dark in Negatives But we wou'd know Affirmatively what it is you do Profess and this thou didst promise and this thou hast not perform'd Therefore tell us plainly did Christ assume Flesh not only as a Veil or a Garment like Angels when they appear'd in Bodies but did he take our Flesh into his own Substance and Nature so as to make it one Person with himself as our Flesh is part of our Person of our Substance and our Nature Was it thus that Christ Cloathed himself in Flesh and Blood If in this sense you wou'd mean that he took Flesh or was made Flesh we will not Quarrel with you for the word Garment or Veil for so it may be said that our Soul is Cloathed with our Body as with a Garment or Veil It is not words but the meaning that we contend about And you cannot satisfie the World nor your own Consciences with this Dodging about words while you shun to declare what you mean by them Nay you do not shun to declare what you mean by them That is on the Socinian Heretical side as above is shewn to wit that Christ did not assume Flesh into his Nature and Person But when you wou'd impose upon us then you Dance about the words Veil and Garment and will not deny the wicked Heresies of those before you but rather insinuate Excuses and Defences for them as I before observ'd Thus in this same Eleventh Article we are now upon after your full and Affirmative Declaration as above-said you suborn two Texts as Favourers of your Damnable Heresie before-told Yet say you slily His Flesh was called the Veil Heb. 10. and he took upon him the Form of a Servant and was made like unto Men and was found in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shape or Figure of a Man Phil. 2.6 7. Ah George George I cou'd forgive thee any thing but this What! Put upon us at this rate And with a fine Quaker Really too But tell us among Friends didst thou not Really know George the word veil Heb. 10. and Figure Phil. 2. Meant nothing at all of what thy Friends mean by them in this Controversie Know then George if thy Light has hitherto forgot to tell thee that the Veil in the Temple that is the Partition-wall which enclosed the Holy of Holies from the rest of the Temple was a Type of Christ And that as that Veil was rent from the Top to the Bottom at the Death of Christ and so open'd a way into the Holy of Holies which was kept shut before none but the High Priest who was a Type of Christ entering into It and that but once a year with the Blood of Expiation which Holy of Holies was the Type of Heaven And this shewed that Entrance into Heaven was only to be obtain'd by Jesus our true High Priest and that by the Offering of his own Blood which by the way was not his own Blood if he did not assume it into his own Substance and Person otherwise he only carry'd it in as the High Priest did the Blood of others but not his own Blood and as the breaking of the Veil opened the Passage into the Holy Place Eph. 2.14 so the breaking of Christ's Body on the Tree broke down the Partition-wall which was betwixt us and Heaven and open'd the Passage into Eternal Life which otherwise had ever been kept shut against us And this shews the necessity of Christ without and of his Bodily Sufferings without the Gates of Jerusalem Heb. 13.12 and the Literal sheding of his Blood as an Atonement for our sins and not only as a Type or Figure of the Light within the Quakers as the Father of all Lyes has Blasphemously taught them And as you have heard above Quoted from them And which thou George Whitehead and all the Now Quakers if they had but one Dram of the Spirit of Christianity in them wou'd Renounce and Detest and with Zeal disown the Authors of such Doctrines of Devils and not Palliate and Excuse them as even thou George dost and seek'st to sodder their Leaky Infallibility that thou may'st Inherit it But if thou hast sown the wind thou wilt Reap the Whirl-wind Hos 8.7 And now I have told you in what Sense Christ's Body is call'd a Veil Heb. 10. But what has this to do with the Sense in which the Quakers above Quoted do call it a Veil They call It a Veil that is a Garment in contradiction to Its being Christ's Substance and of his Nature But Heb. 10. It is call'd a Veil in Relation to its Type the Veil of the Temple And these are as quite different Considerations as can be as far distant as East and West And yet George Whitehead brings in the one to support the other which is a gross Sophistication and if not the height of Ignorance it is a Malicious Deceit As is his Application of that other Text Phil. 2. where George Whitehead brings in the word Figure which is not in the English Translation But let him have it He himself makes it Synonymous to Shape Who being found in the Shape or Figure of a Man c. And now what Relation has this to the calling Christ Jesus a Type or Figure of their Light within Which I have shewn above out of the Quakers Books A Type and a Shape are things so distant as to have no Relation at all or Likeness to one another A Type is being the Fore-Runner or Shadow which points out something to come But what has this to do with the shape of ones Body And because the word Figure may be apply'd either to a Type or a Shape therefore George Whitehead brings it where he confesses that it means a Shape to justifie the Quaker Blasphemy of calling him a Type of their Light within I suppose G. Whitehead will not say that Christ Jesus is the Shape of their Light within and that is the meaning he puts upon the word Figure in this Text and therefore he can make no advantage of it to his Cause he brought it in only as an Amusement I cou'd give several other Instances of the like Ingenuity and Craft in the Quaker Answers But I intend not this for