Christ and the Garment which He wore between Him that Came and the Body in which He came between the Substance which was Vailed and the Vaile which Vailed it Lo I come a Body hast thou Prepared Me. There is Plainly He and the Body in which He came Ther was the outward Vessel and the Inward Life This we certainly know and can never call the Bodily Garment Christ but that which Appeared and Dwelt in the Body So that by this Jesus was not the Christ only the Prepared Body Garment or Vaile in which Christ Dwelt The same Argument is Prosecuted by Will. Penn in his Part of the Serious Apology p. 146. and in the like words with Is Penington to shew the Unanimous Consent of the Quakers in this the Heart of their Christianity These are his words He that laid down his Life and suffer'd his Body to be Crucify'd by the Jews without the Gates of Jerusalem is Christ the only Son of the most High God But that the outward Person which suffer'd was Properly the Son of God we utterly Deny A Body hast thou Prepared me said the Son then the Son was not the Body tho' the Body was the Son's i. e. The Body was the Son's as a man's Garment or Vaile is his who owns and wears it as the Body of Will. Penn is the Son's who he supposes Dwells in it But the Son was not the Body that is Jesus in whose Body Christ Dwelt was not the Son not Properly the Son of God but in a Large sense as other men are call'd the Sons of God And Christ Suffer'd His Garment or Vaile the Body of Jesus to be Crucifi'd But that the outward Person which suffer'd was Properly the Son of God the Quakers do Vtterly Deny And as that Person which Suffer'd was not Properly the Son of God it follows as certainly that the Son of God was not Properly that Person or was not Properly a Man This was the Meaning of Will. Penn in his Sandy Foundation p. 20. calling Christ a Finit Impotent Creature He did not mean the Eternal word Or that this Word was Properly a Man in our Nature for then tho' the Manhood was a Creature and Finit yet the Man or Person was not so As a Man's Body is Corruptible yet the Person Consisting of Body and Soul is not so Tho' the Properties of Each Nature whereof a Person do's Consist may be Attributed to the Person as a Man is said to Dye to Eat Drink Sleep c. tho' these are Proper only to the Body And likewise he is said to Think to Reason to be Immortal tho' these are Proper only to his Soul Thus God is said to Dye to shed His Blood c. tho' this be Proper only to the Manhood which the Word assum'd into His own Person And Man is said to be God Infinit Almighty c. tho' this be Proper only to the Divine Nature of Christ who is likewise Truly and Properly a Man And none who had a True Notion of this cou'd ever have brought himself to call Christ a Finit Impotent Creature Such a Blasphemous Contempt of our B. Lord and God cou'd never have Dropt from the Pen of a Christian But upon Will Penn's Scheme that the Word was not Properly a Man it must follow that the Person who Suffer'd was not Properly the Son of God And Consequently that the Person who Suffer'd which is the Christians Christ was but a Finit Impotent Creature and not Truly and Properly the Christ J. Pennington asserts that the Name of Christ did not belong to the Person of Jesus which he calls only the Vessel or Vaile as in his Quest to Professors p. 25. but only to the Light or Christ which Dwelt in Jesus as in the Quakers So that the Name Christ says he is not given to the Vessel but to the Nature to the Heavenly Treasure to that which is of him In the Vessel And he Contends That it was not the Flesh and Blood of the Vaile which was the Sacrifice that Cleanses i. e. not the Flesh and Blood of Jesus but The Flesh and Blood within the Vaile i. e. the Spiritual Flesh and Blood of their Light within Not the Flesh and Blood says he of the outward Earthly Nature but the Flesh and Blood of the Inward Spiritual Nature Not the Flesh and Blood which Christ took of the first Adam's Nature but the Flesh and Blood of the Second Adam's Nature And What is the Laver of Regeneration says he p. 24. wherewith the Soul is washed Is it the water which ran out of the side of the Natural Body when it was Pierced with a Spear or the Water which floweth from the Spirit And Can outward Blood Cleanse the Conscience c. Now G. W. is not against telling the History of the Life and Death of Jesus that is as he puts the Caveat Truly Consider'd i. e. so as not to lay the stress of our Salvation upon Faith in those outward Sufferings or to make that Necessary to us That Prerogative they Reserve only for the Sufferings Blood-shedding c. of Their Christ the Light within That only is sufficient without any thing else And when you come to this say they in a Book Intituled The Doctrin of Perfection vindicated Printed 1663. p. 19. you will cease Remembring His Death at Jerusalem and will come to see how He hath been Crucify'd In you c. His outward Death is to be Forgotten for the stress do's not Ly upon that And as Mr. Penn says in his Quakerism a new nick-name c. p. 12. Since they believe that appearance of Christ in the Flesh at Jerusalem they need not Preach what is not to be again See Satan Dis-Rob'd p. 11. Ther is an End of any more Preaching or Faith in that Nay it do's Hurt as taking men off from Trusting wholey and soley in the Light within as sufficient without it Which is the very Heart and Soul of the Quaker-Faith And therefore they think the Heathen in a Better Condition than those Christians who lay so much stress upon the outward Christ His Death and Sufferings for that the Heathen have not that Encombrance to Divert them from Trusting wholly to their Light within and to nothing else And they think the Faith in the outward Christ so very Destructive that G. Fox Denounces them to be Reprobates and Possest with the Devil who Expect to be sav'd by Faith in the outward Jesus and as wholly Ignorant of the Inward Presence of Christ in the Heart For thus he Replies upon Christopher Wade who had in a Book he wrote call'd Quakery Slain asserted the Necessity of Faith in the outward Christ but withall he is Full and Large upon as Great Necessity of the Inward Presence and Operation of the Spirit of Christ in our Hearts In his Inspections Influences and Operations and by His Spirit Dwelling even in the Hearts and Societies of His People as he words it
down in as Clear a Light as I can the Bottom and Foundation of this their Mystery of Iniquity which indeed is wonderful And without Understanding of which Exactly it is Impossible to Dive into their Hidden Meanings that they have whenever they speak of Christ 1. We must know then That they do hold with the Anthropomorphits and Muggletonians that God has a Body of Flesh Blood and Bones And that Christ as God had such a Body from Eternity And that this was an Human Body And consequently that God or Christ was a Man from Eternity This Humanity of Christ they call Spiritual Heavenly Vncreated And they Distinguish it from that Manhood which He took of our Nature in the Womb of the B. Virgin which they call Earthly Corruptible Created and Outward Manhood 2. They say that He took upon Him this Outward Manhood but not into His own Person so as to become Truly and Really His own Manhood or Part of His Nature But only as a Vail Vessel Garment or Cloathing to His Heavenly Manhood As when Angels assum'd Bodies to Appear in they took them not into their Nature but only as a Vail or Garment for a time and then laid them down again Tho' while they Appear'd in them they might be call'd Their Bodies as being us'd or Possess'd by them So and no otherwise the Quakers call the outward Body of Christ His Body 3. The Heavenly Manhood of Christ Flesh Blood and Bones they say Dwells in them This is what they call their Light within 4. They Attribute the whole of our Redemption of the Atonement and Satisfaction made for our Sins to the Madly suppos'd Sufferings Death Resurrection and Ascension of the Heavenly Manhood or their Light within Which they say is all Perform'd Within them Of which they say the Outward Sufferings of Christ were a Type or Figure 5. They Vilifie the outward Christ and His Sufferings as of no Efficacy towards our Salvation more than the Sufferings of other Goodmen as an Example or Encouragement to us For they say That their Light within is sufficient to their Salvation without any thing else i. e. without the outward Jesus what He did or suffer'd for us And they Deny that He is now in Heaven in the Outward Manhood of our Nature or that He will Come in That Manhood to Judge the World In short They Deny Jesus of Nazareth or that Person who suffer'd upon the Cross to be Properly the Son of God 6. They are Perfect Deists in Every Respect 7. They are the most Monstrous sort of Deists that ever were in the World For they hold with the Ranters whence they sprung That ther is no Difference or Distinction betwixt God and Creatures But that Every thing is God even the Devil The first of these Seven Particulars I will shew in this Place The 2.3.4 and 5. are shewn in Sect. vii viii ix and x. The 6th in Sect. xvi And the 7th in the 2d Part Sect. vii N. 2. For the First then That God and Christ as God was a Man from Eternity c. see Tho. Ellwood's Answer to G. Keith's Narrative p. 96. 97. where he Delivers Will Penn's true sense and Meaning The Plain Import of all his W. P 's Arguments says T. E. is That Christ as Christ was from the Beginning before He took that outward Body of Flesh in which He suffer'd at Jerusalem which is so far from a Denyal of His being Man as well as God that it is a fair Acknowlegement of it inasmuch as He wou'd not have been Christ if He had not been Man as well as God As therefore He was Christ from the Beginning so was He also both God and Man and that not only In his People but out of or without them also And if He was Truly Man Then before He Appear'd in that outward Body which was Nailed to the Cross to be sure He is not less Truly Man now since that outward Manhood became as I may say a Cloathing to that Divine and Heavenly Manhood which He had before Thus T. E. wrote lately An. 1696. And shews what their Principles are Now. viz. That ther are Two Manhoods of Christ the one outward which serv'd only as a Cloathing to the Heavenly Manhood That Christ had not been Christ if He had not been Man as well as God And therefore That He was Man from the Beginning as well as God And Consequently That God was Man from Eternity For Christ or the Eternal word was no other than God Now let Us go a little Back and see the same Doctrine taught by the Quakers formerly Isaac Penington in his Question to the Professors c. Printed An. 1667. p. 30. do's plainly Distinguish these Two Manhoods of Christ Thus he says He that knoweth the Substance the Seed of the Kingdom the Birth of the Spirit knoweth the Flesh and Blood which is of the Seed And this Flesh is Flesh indeed this Blood is Blood indeed even the Flesh and Blood of the Seeds Nature But the other was but the Flesh and Blood of our Nature which He honoured in taking upon Him in which He did the will in which He offer'd up the Acceptable Sacrifice but yet did not give the Honour from His own Flesh and Blood to It. For the Flesh and Blood of our Nature was not His own Naturally but only as He pleas'd to take it upon Him and make it His. But that whereof He formeth Vs and which He giveth us to Eat and Drink is the Flesh and Blood of His own Nature And this was It wherein was the Virtue and wherein is the Virtue Life and Power for Ever Happy O happy is he who is of It who is taken out of and Formed of Him as Eve was of Adam and so becomes Flesh of His Flesh and Bone of His Bone c. This was the Flesh and Bone of the Heavenly and Eternal Manhood which he calls of the Seed's Nature that is of Christ not as He was of the Seed of Abraham after the Flesh but as He is the Seed or Light in our Hearts for I. P. calls this the Seed's own Flesh and Blood of His own Nature And Distinguishes it from the Flesh and Blood which he took of our Nature And says that the Vertue and Life is not in that but in the Flesh and Blood of His own Nature Not the Flesh and Blood says he p. 25. of the outward Earthly Nature but the Flesh and Blood of the Inward spiritual Nature Not the Flesh and Blood which Christ took of the first Adam's Nature but the Flesh and Blood of the Second Adam 's Nature This is of God or Christ as God And p. 10 says We are taught both by the Spirit and by the Scriptures to Distinguish between Christs own Flesh and that of ours which He took up and made His. Ther is much more to the same Purpose in that Book of Penington's with which I will not Detain the Reader The
Father A Manifestation can not take Flesh be Born Suffer or Dye then it must be the Father Himself and none other who was Born Dy'd c. then it was the Father who sent Himself and Return'd back to Himself and was Received of Himself who upon the Cross Pray'd to Himself and Complain'd to Himself that He had Forsaken Himself And when He Dy'd Recommended His Spirit into the Hands of Himself c. This the Quakers are Desir'd to Answer and it will soon Discover their sensless Sabelliamsm And Farnsworth's Testimony says nothing at all against this 2. They Leap now Ten years forward for the next Testimony p. 13. which is of Rich. Hodden An. 1661. in his Book call'd The one Good way of God Where he tells of the Great Mystery of Jesus Christ come in the Flesh which he says no Man can Understand by Hearing Reading Telling or Talking of Him or Concerning what He Did Said or Suffer'd How he is Formed In his Servants How they take up the Cross or what that Cross is How they are Members of his Body of his Flesh and of his Bones What the Church is or how his Body or what it is to Eat his Flesh and Drink his Blood c. This as before told is the Body Flesh and Bones of God which they suppose He had from Eternity and which now Dwells in the Quakers not the Flesh of our Nature which Jesus assum'd in the Womb of the Blessed Virgin That is not the Flesh which we Eat c. And they that think so he tells know nothing of the Mystery of Christ which they say cannot be learn'd by Hearing contrary to what the Apostle thought Rom. x. 17. of what Christ Did Said or Suffer'd Which shews that they meant not the outward Christ but Their Christ the Light within otherwise how is it that as he says none but the Quakers understand what the Church is how it is the Body of Christ or what it is to Eat his Flesh or what his Cross is c This shews plainly That they have another Meaning for All these things than we have And Consequently this is so far from being a Contrary Testimony to the Charges produc'd upon this Head that it speaks the same and might well have been put among the Charges instead of the Contrary Testimonies 3. The third Testimony is p. 14 from Geo. Bishop that Loyal good Subject See Sn. p. 227. to 232. in his Vindication of the Principles and Practices of the People called Quakers An. 1665. where he speaks too of Christ made Flesh c. But then tells us what Christ he means Christ In you says he that is their Light within which they call Christ. He says p. 15. as here Quoted That where this Christ is there is not the Body that Suffer'd at Jerusalem that was Flesh that Proceeded from the Virgin Mary c. that is not within Men. No. who ever said it was tho' Christ may be there by the Blessed Influences of His Holy Spirit But then what Body of Christ is it which the Quakers say is within them For G. Fox will not allow Christ to be Absent from His Saints as touching His Flesh Gr. Mystery p. 210. And Edw. Burrough p. 146. of his Works says in Answer to this Question which he there puts Is that very Man with that very Body within you yea or Nay And this he do's not Deny but Answers in the Affirmative The very Christ of God is within Vs we Dare not Deny it He do's not mean as Bishop says well the Body of our Nature which Suffer'd at Jerusalem for that is not so much as in any one says Will Penn in his Christian Quaker p. 97. But they mean as before has been shewn The Heavenly Body of the Human Nature of God which He had from Eternity And this Vile and most Absurd Heresie is that Deep Knowlege which the Quakers Boast they have in the things of God beyond all other Men. This is the Great Mystery of Quakerism And this Testimony of G. Bishop's do's rather Confirm than Contradict it 4. The fourth Testimony is p. 15. from Isaac Penington Concerning the Sum or Substance c. This is he who in his Question to the Professors before Quoted in every Page almost tramples under foot the outward Humanity of Christ or that which He took of our Nature And sets in opposition to it as the Foundation of the Quaker-Faith that which he calls Christ's own Humanity or their Sensless Notion of the Humanity of the Heavenly Nature Now let Us hear what this Man will say to the Contrary How much he Attributes to the outward Humanity and Sufferings of Christ. First he puts the Objection That the Quakers look not to be sav'd by the outward Christ but by a Christ in us says he And to this he Answers We do indeed Expect to be Saved yea and not only so but do already in our several Measures Witness Salvation by the Revelation and Operation of the Life of Christ within Vs So that their Salvation is from the Attonement c. which is wrought Within them And what Salvation do they mean That of Heaven No not of any outward Heaven but the Heaven within Themselves See Sn. at the end of Sect. xii and consequently it is that Salvation which they have Attain'd Already in their several Measures for ther are Degrees of Glory even in Heaven But now that All is given to the Inward Christ what do's he ascribe to the Outward Truly as little as may be only to take Notice of Him he says That the Salvation wrought by Christ within is yet not withont Relation to what he did without us and had its Place and Service in the will and according to the Counsel of the Father What Place and Service was this For that he leaves you to Guess he will come no Near. Every Good Action nay every Good word of any Good Man has its Place and Service This is the Noble Testimony of Isaac Penington which is brought as a Vindication of the Quakers from throwing the Least Slight upon the outward Humanity Death and Passion of our Blessed Lord Jesus and the Satisfaction and Full Propitiation thereby Made for the Sins of the whole World And to Clear them from Transferring of this to the Propitiation which they suppose made within them by the Heavenly Flesh and Blood of their Light within 5. The fifth Testimony is p. 16. from G. Keith's Immediate Revelation where he do's sufficiently Express what Manhood of Christ he meant for he speaks of The Man Jesus whom Simeon Imbraced with his Arms according to the Flesh And the Quakers will not say That it was the Light within which Simeon had in his Arms or the Manhood of the Heavenly Nature which cou'd not be Seen or Felt. And then as to the Inward Presence of Christ in the Soul G. K. do's not speak of the Body of Christ there as the other Quakers but says
last Authority I shall Produce is of the Great Fox Himself in his Book call'd Several Papers given forth for the Spreading of Truth c. Printed 1671. There p. 54. is a Chapter which bears this Title Concerning Christ's Flesh which was Offered c. And this Flesh he makes not to be That which He took of the B. Virgin but That which he had from the Beginning and which he supposes was Crucify'd when Adam Fell And in That Crucifixion to Consist the Atonement and Satisfaction made for Sin And he takes that Text The Lamb slain from the Foundation of the world not as then Decreed and Purposed by God but Literally as then Actually Fulfill'd Thus he Begins that Chapter Christ the Lamb slain from the Foundation of the world when it began its Foundation then the Lamb was slain And Christ according to the Flesh Crucified the Lamb slain that Flesh of His which is a Mysterie when the first Adam's and Eve's Flesh was Defiled This he calls a Mystery And it is the true Mystery of Quakerism It is upon this account That the Quakers think all the Christian world to Lie in Darkness but Themselves That other Christians know of no other Flesh and Blood of Christ but that outward Flesh which He took in Time of the B. Virgin Hence it is common in their Discourse and in their Books to tell others That the Flesh of Christ is a Mysterie That they understand nothing of it As Solomon Eccles wrote That the Pope Sn. Sect. x. p. 138. the Episcopal the Presbyterian Independants and Baptists understand the Blood of Jesus Christ no more than a Brute Beast Therefore the Quaker's Confessing to the Blood of Christ in General Terms can be no Justification of them while they mean another Manhood Flesh Blood and Bones of Christ than any Christian ever Dreamt of But it Argues their Deep Deceit and Hypocricy to seem to Justifie themselves to the world by their General Confessions But Conceal their secret Meaning whereby they know that they Differ most Widely from those with whom they make this False Appearance of Agreeing Exactly Therefore their Answer to the Queres is no Answer while they Refuse to Renounce this Distinction that they have of Different Manhoods in Christ or otherwise to Explain themselves and tell us which of the Manhoods they mean The words of their Answer to the Queres upon this Head are these We sincerely believe in Jesus Christ the only begotten Son of the Living God both as he is true God and Perfect Man But what they mean by Man here they do not Declare Whether that Eternal or Heavenly Manhood before spoke of or the Outward and Terrestrial Manhood which he took of our Earth But Tho. Ellwood we thank him has told us and Discover'd the secret in his Answer to G. Keiths first Narrative p. 205. where he Recites a Quotation G. K. had brought out of G. Whiteheads Book The Malice of the Independent Agent p. 17. That Christ's Body now in Heaven is the same in substance He had on Earth which wou'd seem a Fair Confession to the Humanity of Christ But hold a little crys T. E. 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 Here we see how to Understand their words and how to Interpret this their Answer to the Quaeres not of the outward or Terrestrial Manhood which Christ took of our Nature but of their Secret and Heavenly Manhood which they Madly Fancie He had from Eternity And thus G. Whitehead Explains himself in his Part of The Christian Quaker Printed An. 1674. p. 140. where he says That he was not at all against Jesus Christ being God and Man take Man says he as Christ is the Heavenly Spiritual and Glorify'd Man But he Confesses that he was against this viz. That Jesus Christ consisteth of Human Flesh and Bone Here he Distinguishes betwixt the Heavenly and the Human Manhood The first he Ascribes to Christ but Denies the Latter that Christ has any Human Manhood And the Reason he gives for it is Seeing Christ says he was from Everlasting which is the same we have heard before from Thom. Ellwood where he takes upon him to Explain Will. Penn's sense in this Matter viz. That Christ as Christ always had a Manhood And seeing He had it from Everlasting therefore it cou'd not be the Human but the Heavenly Manhood Flesh Blood and Bone What then was that Flesh and Blood which he took of the B. Virgin wherein He suffer'd and Rose again And of which he said Behold my Hands and my Feet Luk. xxiv 39. Handle me and see for a Spirit hath not Flesh and Bones as ye see Me have To this says G. W. ibid. p. 139. 140. yes Christ Had such Flesh and Bones but he did not Consist of them I distinguish between Consisting and Having Says he i. e. A man Hath anything that he Possesses or wears I Have a Cloak but I do not Consist of that Cloak that is It is no Part of my Nature and I may Put it on or Throw it off without any Change of my Nature And no otherwise do the Quakers reckon of the Body and Blood which Jesus our B. Lord took in Time in the Womb of the Virgin Not that He took it into His Person so as to Consist of it as a Man do's Consist of Both Natures of his Body and Soul But only that He Had it that is Made Vse of it and wore it for a Time as a Vail or Garment which He has now laid aside and subsists in Heaven only in that Heavenly and Eternal Manhood Flesh Blood and Bones which He had as Christ from Eternity And they make it a Contradiction to say That Christ do's Consist of any other Flesh and Bone that is of Human Flesh and Bone they think this to be a Contradiction to Christ's being the Eternal Word because they hold that He cou'd not be the Word or Christ without Consisting of Flesh Blood and Bone And therefore That if He had None but the Flesh c. of the Human Nature which was Created in Time it must follow That He was not the Word or Christ from Everlasting Thus says G. W. ibid. p. 139. Is there not a Plain Contradiction between Jesus Christ Consisting of Flesh and Bone Human Nature And that the Lord Jesus Christ is the Eternal word from Everlasting c. Therefore you see it is Necessary for us in order to Oblige these Quakers to Discover their Meaning that we Insist upon the word Human And that they will Answer whether they Allow Christ to have Now in Heaven any Human Body Or whether He do's Consist Now of that Body or did Consist of it while He was upon Earth But will the Word Human hold them Have they no Dodge nor Shift whereby to use even that word Plainly in a sense in which they know that
Bason he pretended his Blood was shed and said that he Gave up the Ghost as Christ did Thus C. Wade And hence he Charges Milner with Luciferian Pride to Save Souls as Christ did To this G. Fox Answers in his Gr. Myst p. 246. And Repeats no more of the Charge but these words He Crys says Fox Oh Luciferian Pride to save Souls And thence falls upon Wade as if he were an Enemy to the Saving of Souls and asks him What good then doth all your Preaching do And Quotes the Apostles who watched to save Souls by turning People from their Sins Now wou'd not any one have suppos'd upon G. F.'s Quotation of C. W.'s words That C. W. had been against all Methods or Means to Save Mens Souls and that he had call'd it no less than a Luciferian Pride for any one to Attempt it either to Preach or Pray or do any other Office of Religion Who cou'd have Imagin'd from this Quotation as G. F. gives it That C. W. only spoke of Attempting to Save Souls as Christ did that is by Shedding of our Blood and Giving up the Ghost as an Atonement or Propitiation for the Sins of others I will spare my Pains to Exemplifie the Truth and Faithfulness of this Quotation And when Will. Penn can make a 〈◊〉 of G. F. for this by his own Rule I will Promise Twenty and Twenty more of the â—ike if need be out of that one Book the Gr. Mystery In which p. 298. And in his Saul's Errand p. 9. G. F. Justifies this Wretch Milner And notwithstanding that he cou'd not nor did Deny this Matter of Fact and much more of the Like Blasphemy as Giving forth Twelve several Prophesies in the Name of the Lord all of which prov'd False Pretending to Fast Forty Days as Christ did and other Madnesses of High Enthusiasm yet G. Fox Justifies Milner says Ther was a Pure seed in Him And that The Lord did open True Prophesies and Mighty things to Him And calls those Persecutors and Wicked Men who wou'd go tell the Nation as he words it of the Above mention'd and such like Infirmities of that Precious Quaker Prophet And now that I have given the Reader a Taste of Rich. Hubberthorn's G. Whitehead's and G. Fox's sincerity in Reciting the Answers of other Men out of the Fountain that is behind of the like Instances in their Works and those of the other Quakers Approved and Recommended by W. Penn And by his standing Rule before Mention'd He himself and all the Rest of that Herd turn'd out of the Pale of Christianity together to Graze in the Common with Deists Jews and Pagans Themselves the worst of the Company Let me for a Concluding stroke upon this Head Divert my self a little with Witty Ap-Pen from whom I have thus far Digress'd to his more Considerable Brethren Now then you shall see Ap-Pen shew his Parts in behalf of Himself and Partners at the End of the Preface he gives their Authority for their so Frequent calling the Author of the Sn. a Serpent a Viper a Snake Will. Penn has lately Improv'd it to a Rattle-Snake and they say it is A Title of his own Choosing As I said before it is not very Material what they call him He is neither the Better nor the Worse for that They have call'd others by the same and worse Names where they had not the Pretence for such a witty Pun as this But that which I take notice of this for is to shew them the Consequences which Themselves have laid down of Mistaking or Mis-Representing the words of other Men. Did the Author of the Sn. then mean that Title for Himself or for the Quakers How you can Turn it upon him is not the Point free Leave you have But to say That you wou'd not Abridge him a Title of his own Choosing and to give this as a Reason of your calling him so is Expresly to Mistake and that Wilfully his words And then out of Christianity with you according to Will. Penn. If you may call him a Snake by this Argument you may as well call Him the Devil and say that too his A Title of his own Choosing for another of is Books is Intitul'd Satan Dis-Rob'd Therefore both Will. and Ap-Pen cum Sociis must either Renounce their Christianity and then they will be just where they were or else Correct the above Mention'd Rule which W. P. has Infallibly laid down to Thrust others from thence Thus Justly in the same Trap which they set for others is their own Foot taken SECT III. The Quakers Clear'd from Contradiction in those Seeming Contrary Testimonies which are Produc'd in this Appendix to Defend them from the Heresies Charg'd upon them WHAT I have already said may be thought sufficient in Answer to this Appen wherein ther is nothing like an Argument but the Contrary Testimonies which are Produc'd against the Charges Exhibited And these are Reply'd to without Considering of them in Particular in Sect. ii N. 3.4 Whereby it appears First That tho' these Testimonies produc'd were Contrary to what is Charg'd from other Testimonies of the Quakers yet that this is no Justification but rather a further Argument of Contradictions against them Secondly That by the Contrary Meanings which they have these Testimonies tho' seemingly Contrary yet are not so and do not Contradict the Charges laid against the Quakers To make the which more fully Appear I will go over the Contrary Testimonies Produc'd And shew the Deep Deceit of these Quakers 1. These Testimonies begin Appen Sect. 2. p. 12. with this Title Some Testimonies to Christ Jesus as the Son of God and Come in the Flesh The first is of Rich. Farnsworth An. 1651. in his Confession and Profession of Faith where he Confesses to the Father Son and Holy Spirit but he calls them not 3 Persons so that this is no Contrary Testimony to the Quaker-Heresie concerning the Blessed Trinity which makes them to be only three Manifestations or Operations of the same Person as the Sabellians Socinians c. But then how is this a Testimony to the Son of God as Come in the Flesh if the Son be not Distinct from the Father as G. Fox affirms in so many words Great Mystery p. 142. and 293. c. if so then it was God the Father who took Flesh as Muggleton said Ay and Fox too Gr. Myst p. 246. where he falls upon Chr. Wade for offering to say That not God the Father but the Son said Wade took upon him Human Nature This Fox opposes and brings as an Argument against it that Christ is call'd The Everlasting Father Isa ix 6. The truth is these Quakers make no Distinction at all betwixt God and Christ they mean the same thing by Father Son Spirit Christ Light or Light within which they make to be God If otherwise let them tell us how the Son took Flesh and not the Father if the Son be only a Manifestation of the