Feet of the Rebels But in the Re-Printing of the Works of this Son of Thunder after the Restauration of the King An. 1672. that whole Chapter is left out And is as follows To all you who are and have been always Enemies to the very appearance of Righteousness who are call'd Delinquents and Cavaliers THus saith the Lord my controversie is against you even my hand in judgement is upon you already and you are become cursed in all your hatchings and endeavours and from time to time my hand hath been against you in Battle and you have been and you are given up to be a prey to your Enemies for the purpose and intents of your hearts have been known always to be against the form of Truth and much more against my powerful Truth it self and because you attempted to take my throne Conscience therefore I rose in fury against you and will have war with all your followers herein for ever and though my hand hath been evidently against you yet to this day you remain in rebellion in your minds in hatching Murder and Cruelty in your wicked hearts and though your Kings and Princes and Nobles have been cut off in wrath and your cruel desperate Inventions and plots of wickedness conceived in your cursed womb have been broken and you cut short in your desires yet you repent not nor will not see how you are given to be a curse and a desolation and a prey in houses and lands and persons to them whom I raised against you and gave power over you yet you are hardened and your cruelty in the persecution of my servants cannot be measured where you have any power you smite with the fist of wickedness and count it your glory to despise my Name in the Vallies of vain hopes you feed and on the Mountains of foolish expectation and conceive in your cruel womb of Tyranny the overthrow of the Nations but in the bringing forth your selves are overthrown and it is not for well doing that you suffer but my hand is against you and my judgments are upon you and except you repent shall continue upon Earth with you and follow you and pursue you to the Lake of destruction where there is no repentance and you and your Kings and Lordly power by which you have thought to exercise Lordship over my heritage shall be enslaved by the Devil in the Pit of darkness in everlasting bondage where he shall reign your King and Lord for evermore 2. Ther is likewise and for the same Reason left out in Burrough's Re-printed Works a Paper of Council and Advice directed To the Parliament of the Common-Wealth of England Dated at Lon. 6. of 8. Mon. 1659. It is too long to Insert the whole here But take these few Passages which the Quaking Editors knew would lay them open to objections after the Restauration of the Royal Family to their Hereditary Right and of the People to the Freedom of their Election in the choice of Members to serve for them in Parliament Which at that time when this was wrote An. 1659. was Obstructed by the then Army and other Short-Liv'd Rouling-Vsurpations as well upon the Privileges of the People which they had made the Great Pretence for their Rebellion as upon the Prerogative For when the Members who had been by Force Secluded were Restor'd to their Places in the House of Commons they Immediately Voted in the King and Ancient Hereditary Monarchy Against which and the Freedom of Parliaments this Burrough thus Belches forth in Justification of the then present Government that was in being p. 2. of his Council and Advice to those Vsurpers who then call'd themselves The Parliament of the Common-Wealth of England as follows And while thus it hath been in our Nation that our Kings have attained to the Throne of Government Hereditarily and by Succession of Birth And our Parliaments and Rulers have attained to the Place of Judgment over us by such a way of Traditional Choice as hath been the Custom in our Fore-Fathers days that knew no better being in the days of Apostacy and great Ignorance themselves and thus it hath Continu'd for many Ages whereby the Inhabitants have been always suffering under and liable to great Oppressions and Vexations being subjected under such a Government falling as aforesaid from Parents to Children after the manner of the Heathen Nations and being subjected to such Laws made and Executed by Men not truly call'd and ordained of God thereunto insomuch that nothing hath been perceiv'd or intended by Men of the hand of the Lord and of his good Spirit in the calling of our Kings and choosing of our Rulers but these things have comed to pass and been after the Traditions of Men and not after the order and Councell of the Lord God And our Nation hath been under the bonds of Slavery in this respect even because Men have Govern'd that ought not And while the Great and Rich men have been set to Rule over the Poor and while Men for earthly Honour and for Riches sake in Birth and Breeding have Claimed to be Princes over us Successively And to be chosen our Rulers according to Custom And have com'd into the place of Authority over us otherwise than by appointment and Right calling from the Lord as I have said and thus the Government of our Nation hath been out of Course and not as the Lord requireth it even until this Day p. 3. But now in as much as the Lord God our Deliverer hath begun to appear for the Freedom of the Nations and hath shewed us the Captivity and Bondage which our Fore-Fathers hath Liv'd under and we our selves been subject and lyable too by reason of the Government standing in a Single Person Successively and we being Forced to live under the Authority of such Men as had no Right from God thereunto as I have said And now our Eyes are opened to behold better things and we are in good expectations that the Lord will suddenly so Appear as to free us from future Oppressions in this Respect c. p. 6. Wherefore it is upon me to lay it before you even you as the First Asserters of and Contenders for England's Liberty and whom the Lord hath Honoured in Beginning to Remove Tyranny and Oppression and Reaching after our Long Lost Liberties c. Here to Flatter the Taile of the Rump-Parliament which then Rul'd the Rost the Quakers Run down all the several sorts of Rebels who had Usurp'd before them Each of whom the Quakers had Worshiped in their Day as fully shewn in Sn. Sect. xviii p. 215. to p. 219. c. call'd them Restorers Deliverers Chosen Instruments in the Hand of God by whom he did Great things But now that they were all Gone This last Parliament were the First Assertors of the Liberty of England and were Honour'd in Beginning to Remove Tyranny All the Rest had done nothing before them And upon these the QVAKERS built their Hopes
And Prophesy'd of the Mighty things which GOD had to do with them In order to which the QVAKERS gave them their Directions from THE LORD how to Manage But their SPIRIT of DISCERNING Fail'd them here as it us'd to serve them For within seven Days after the Date of this their Address to that Parliament they were Turn'd out by Lambert Which they little suspecting but thinking that they were to hold the Reins of Government for a longer time gave their Wise Instructions in the above Quoted Councel and Advice to Employ the QVAKERS in their Affairs And then all would do well without Doubt Tho' by the Advice they Gave the Quakers were of all Men the least Fit to be Employ'd They Hit Themselves Exactly in the Description they gave of other Men For they Advis'd not to Employ WILLFVL and HEADY Men not VN-CONSTANT and CHANGEABLE Men nor TRAYTORS that have Turn'd for self Advantage and will CHANGE with the TIMES to any way of Government c. But especially they Guarded against the Return of Hereditary Monarchy as before Quoted Yet as soon as that Return'd in the Restauration of the Royal Family which was within 7 Months after this was wrote then the Quakers were for the King and Monarchy And without any Blush Vpbraided and Accused the other Dissenters to the King as Changeable Men who Turn'd to Every Power and every Government as it Turn'd And therefore not fit to be Trusted See their Two Declarations in Sn. p. 224. and p. 227. And from this time they Began to Chop and Change Curtail and Alter their Former Books in the Re-printing of them And this not only in leaving out whole Chapters and some Intire Treatises as those before Instanc'd which were so Rank as could not possibly be Screw'd to mean any thing short of Bare-fac'd TREASON and REBELLION But they took care likewise of Words and Expressions that might give Offence for Example 3. In The Trumpet of Burrough's before Quoted p. 7. he Accuses the Officers and Souldiers for Exercising the like Tyranny as the King had done The same Oppression says he and Kingly Power of Cruelty stands in Dominion under another Appearance But in his Works Re-printed p. 99. the word Kingly is left out 4. In a Letter to Oliver with whom he Rejoyceth and Congratulats for the Many Victories Honourable and Remarkable which says he to OLIVER were given thee over them who had Exalted themselves above God And Ruled in Tyranny over his People whom the Lord pitied and thou an Instrument in his Hand was ordain'd by him to lead forth a People whom he Blessed with thee against a Cruel People and Generation of Oppressors who Exercised Tyranny over the Lord's Heritage till they were taken away and cast out and is a Reproach unto the Lord and his People unto this day and even so shall all be that follows their Example and are Oppressors and Tyrants over the seed of God as they were And this thou knowest c. This Letter is in p. 552. of Burrough's Works Re-printed But all within the Crotchets in Roman Letters is left out which I have Copy'd out of the First Edition of what he Intitules Good Councel and Advice Rejected Printed An. 1659. p. 4. And it bears this Direction For the hands of the Protector This Book consists of Letters from Burrough to Oliver and Richard Protectors And on the Title-Page he says Put to Publick View by one that wished well to them in their Day But this is likewise left out in the Re-print Ther are several other such like Passages of this Book left out in the Re-printing of it among the Rest of Burrough's Works As 5. In p. 17. Where Instigating Oliver against his Enemies Scatter'd through all these Nations who is full of Wrath and Ravening Envy towards thee Even of those known by the Name of MALIGNANTS party in whose hearts to this day ther is continual Hatred and evil surmising lodgeth against thee and all thy offspring And not slipping any Advantage how to Revenge themselves and the Cause of their King The above words within the Crotchet viz. Those known by the Name of MALIGNANTS Party are left out in p. 559. of Burrough's Works And the last words in this Quotation viz. The Cause of their King are Changed thus To Promote their Cause 6. In the same Page he says thus to Oliver of the King and the Malignants I know the Lord hath Cursed them and their Endeavours to this day and thou hast had Dominion and Power given thee of God to Bruise them and Break them to Pieces And what thou hast done unto their KING should not be Reckoned against thee by the Lord if now thou wert faithful to what he Requireth of thee for because of the Wickedness of that Generation which was Grown to the full did the Lord Raise thee up c. These words within the Crotchets are left out in his Works p. 560. Whereby neither King nor Malignants being Nam'd the Quakers may have a Latitude to Pretend when Challeng'd That they did not mean Them but some other Wicked People Especially they wou'd not Desire to have it known That they Pronounced Absolution from the Lord to Oliver for his Murther of the King 7. In p. 38. He writes To the Protector 's Kindred his Wife and Children and says God gave you the Palace of Princes And threw out the High and Mighty before you because of their Wickedness which was Great in the sight of the Lord Even for that Cause was the Generations of the STEWARTS cast out And if you walk in the same steps c. These words within the Crotchets are left out in p. 569. of Burrough's Works Tho' in the same above cited p. 38. he says Remember that you are now Warned from the Lord God by whom I am moved to Write this unto you in Dear and Tender Love to you all What Spirit then was it which moved the after Quakers thus to Diminish and Curtail these Words which Burrough said he was Moved of the Lord to Write 8. The following words in p. 64. are left out in p. 580. of his Works viz. And as concerning the Armies abroad let Faithful and Just Men that will not seek themselves be put in trust for the Army is of Great Consequence to thee to stand or Fall by them as to Mans account And the War against Spain be faithful to God in it and let Trusty Men have Authority The Lord may Accomplish something by it to his Honour and to Thine if thou be Meek and Humble and Walk with the Lord. And to say no more about it ther is something in it known to the Lord and he may bring it to pass in his Season The after Quakers left out this Prophetical Admonition for it was Given to Richard in the Beginning of his short Protectorship the 18. of the 8. Month. 1658. And they had Reason to be Asham'd of those Auspicious Hopes which their Light within
Sn. p. 230. And if the many Thousands of their followers in England do believe as they Profess that what these their Leaders and Prophets have said is all from the Mouth of The Lord the Consequence besides the Blasphemy of it must be very Dangerous especially since they have already Publisht their Declaration wherein they Assert their Right and Title to Possess the Vttermost parts of the Earth and their Principle to Fight even with the Carnal Sword to Re-Gain it whenever they see their time vid. Sn. p. 212. Now if they will not let this be taken from them upon the Account of Madness believe it it is time to Look after them However it is Good to keep a Sword out of a Mad-Man's hand See hereafter Sect. iv p. 38. and we go on to yet Plainer and even Ocular Proofs In their Preter-Natural Quaking c. 5. A fifth Instance of Madness or rather of Diabolical Possession is the Monstrous Quaking and Shaking which for Ten years together after their first setting up was strangely noted among them and from which they had the Name of Quakers It has much Abated since the Restauration 1660. Yet Remainders of it are still left amongst them To this G. W. says p. 6. N. 6. How proves he that this proceeds from Delusion and Diabolical Possession p. 44. and not from the word and Power of God But George How canst thee have the Confidence to ask such a Question when thee knowest right well that this is Prov'd fully in the Sn. But thee Slidest over all the Proofs and then Gravely Askest How Proves he The Reader will see Proofs sufficient in the Sn. Sect. xxi even the very Confessions of those who were so Possess'd But G. W. Quotes a particular Page of the Sn. how proves he p. 44 this is of the First Edition it is p. 298. of the Third Edit He had hopes that no one wou'd look so much as into any one page which he Quoted but take all upon his word For in that very Page ther is a Proof which G. W. Conceals instead of Answering G. Fox in his Westmorland Petition p. 5. And in his Saul's Errand p. 7. said that whoever spoke and not from the Mouth of the Lord were False-Prophets Conjurers c. These passages had been with several others to the same purpose Quoted before in the Sn. And in p. 44. which G. W. Names as having no Proof these are again Referr'd to and the Inferrence is made that if all the vile stuff which the Quakers have Printed be not from the Mouth of the Lord then by G. Fox's sentence they are Conjurers and another Instance of G. Fox's Senslesness is added In that same Place which was not Quoted before viz. his making it Heathenism and Idolatry to have any Creature in Heaven or Earth as Sun Moon or Star a Man Beast Fish Fowl or Tree Painted upon a Sign-Post but only something of Man's making as a Fork a Saw a Bed-staff or the like Then his Pronouncing as from the Mouth of God against the slit-Peaks behind on the Skirts of Women's wastcoats Mens Skimming-Dish-Hats and such like Childish and Ridiculous stuff And it is there Urg'd that if All this was not from the Mouth of the Lord then G. Fox had Pronounc'd himself to be a Conjurer and so of the other Quakers And if they were Conjurers then those Monstrous Quakings and Shakings which Possess'd them were from the Devil and no Divine Inspiration as they Pretended And G. W. answers not a word to any thing of this but asks still what Proof is ther in p. 44. when this very Proof is in p. 44. And I Desire him now to Answer it Was all that stuff which is there Quoted of G. Fox's from The Mouth of the Lord if G. W. will say Yea I suppose I shall need no further Proof of his Madness as well as of G. Fox's If he says Nay then I must ask him whether G. Fox said True when he wrote That whoever spoke and not from the Mouth of the Lord was a Conjurer If not True George was a Lyar and if True he was a Conjurer And if a Conjurer his Quaking and Shaking was the Possession of the Devil and did not Proceed from the word and Power of God as G. W. wou'd turn it And asks How Proves he Do George Ask that Question over again and it will be as Good an Answer to this as it was to the Sn. And you may Quote this Page too if you will as well as p. 44. of the Sn And tell the Reader that ther is not a word of the Matter neither Here nor There But George is a Cunning Whipster he had a farther Design in this than he was willing shou'd be seen He put in his Plea for their Quaking as Proceeding from the word and Power of God by saying How Proves he i. e. the Contrary But George Knew well enough that this Plea wou'd never Hold therfore he wou'd not assert it Positively only by an Innuendo And then in the same p. 6. N. 7. he puts in another Excuse which he will as little stand by as if this Quaking was only Fits of Convulsion for thus says he Vnless some have been taken therewith i. e. with this Quaking in some Convulsion Fits which are Common to some Persons among Divers sorts of People As to this I desire George to Consider That this Plea Destroys the Former For if their Quaking be only Fits of Convulsion then is it no mark of the Extraordinary Workings of the Spirit in the Quakers as they have Boasted and wrote in Defence of it nay and call'd it an Holy Duty Sn. p. 298. and compar'd it to the Quaking of Moses and the Prophets It will be very Profane to put all this upon Fits of Convulsion But it will not do in the Case of the Quakers For it is very obvious that these Quakings of the Quakers did not proceed from any Natural Cause 1. These Quakings Possest them only or most Generally at their Meetings And then wou'd Seize Many of them together 2. They came Suddainly and left them Entirely when they went away And had not such Symptoms or left such Marks behind them as Natural Diseases 3. They were not Remov'd by Phisick or any Natural Means 4. They who had them Pretended to Visions even of Spirits Dancing about them Speaking to them and Directing them to do many Extravagant things to follow Flys Burn their Leggs in the Fire and some to Kill themselves as in the Relations which Gilpin Tordervy and others have given of themselves And were told by these Spirits that these Quakings were the workings of God's Spirit in them And therefore bidden to Rejoyce in them And when they came on t of these Fits they Express'd the Great Joys they had in them tho' mix'd with Intolerable Pains And therefore many Long'd for them 5. They Exceeded any Convulsion or Natural Disease See the account in the Sn.
to the Power of Preaching to Baptize or any Special Command but puts the Case and the whole Dispute was concerning the Obligation that lay upon us to Perform all our Duties to God or Man And whether the Commands in Scripture did lay any Obligation upon us to observe them And this the Quakers Positively Deny or that ther Arises any Obligation to Duty or that any Command is a Duty except what is Enjoyn'd by their own Light Within as W. Penn Expressly See Sn. p. 92 93. so that Burrough here spoke the Genuin sense of the Quakers which G. W. knew well enough But wou'd Turn and Shift it as you have seen For this Principle do's indeed Out-Date the Scriptures like an Old Almanack And Resolves All and Every thing into their Light within that is what every man Pleases to make of it and sets men at Perfect Liberty from all Rules or Laws whether Divine or Human. G. W's Defence of Himself for the Same Wherein is Shewn That the Quakers are Direct Deists And the worst Sort of them XVI But now in the next Place let us hear G. W's Defence of Himself for a much more Gross Expression than that of Burrough's Which stands Quoted in the Sn. next to that of Burrough's Sect. vii p. 110. it is p. 342. of the First Edit The Quotation is p. 49. of G. W's Serious Apology where it was Demanded of him Do you esteem your Speakings to be of as Great Authority as any Chapter in the Bible To which G. W. Answers in these words That which is spoken by the Spirit of Truth in any is of as Great Authority as the Scriptures and Chapters are and GREATER This has been Quoted and spoke to before And he has Excus'd it in a wonderful manner He says p. 43. that what he meant was only this To Prefer the Preaching with Divine Authority according as Christ did to the bare Reading of the Letter as the Pharisees did which was not says he at all to Lessen the Authority of Holy Scripture But George it is to make the Quakers and Thine own self Particularly to Preach with Divine Authority according as Christ did And then All your Writings and Preachments are as Good Scripture as any He Spoke Nay Greater when spoke by you than His when only Read which was Plainly and Truly thy Meaning Thou didst Grant out of Modesty that His words and Thine were of Equal Authority But that the Difference only lay in the Advantage that words have when spoken viva voce more than the same words when written and only Read And in this Sense Thy Preaching is of Greater Authority and Power than the Scriptures and of as Great as when they came out of the Mouth of Christ Himself so that George thou art come off finely The more Excuses thou make for a Bad Cause they make it still worse and worse The Longer you stand in a Mire you sink the Deeper Ther is nothing will do George but sincere Repentance which cannot be without a Plain and Honest Confession of so Foul Blasphemy and Luciferian Pride to the High Scandal of Christianity Therefore Give Glory to God and take Shame to your selves and then God will Forgive you and God and Man will Love you and with the Angels of Heaven will Rejoyce at your Conversion Why shou'd you think it so Grievous to own that you have been Mistaken and Deceiv'd Who has not It is Glorious and Praise-worthy to Confess and Return from an Error And that Day that you shall Own and Acknowledge your Mistakes they shall be no more Mention'd unto you But till then we must Expose them because many others Simple and Well-Meaning Souls are Caught in your Snares O! at last Lay your hand upon your Heart and think what Mischief you do what Good it is in your Power to do The Lord give you a Heart to think of it and open your Eyes to see your Errors and the Truth And be not so much Provok'd by the Opposition that is Given to you as thereby Prompted to Consider and Reflect Seriously whether these things are so whether they are falsly Charg'd upon you And what occasion you have given in your Writings and Preachings for all that Clamour that is Rais'd up against you And by such as cannot Possibly have any other End or Design in it but to Detect those Errors so Pernicious to the True Christian Faith Such Principles as Prefer what you call the Immediat Teaching of the Spirit IN MAN to the H. Scriptures of God as you Re-assert in the fore-cited p. 43. Such Principles as must make you think that Curse you sent to G. Keith before spoke of to be of Greater Authority than any Chapter in the Bible as likewise the False-Prophesie of Solom Eccles against John Story and many others to be Nam'd Such Principles as make men Inscribe whatever comes into their Heads to the H. Spirit of God and to Give forth Curses Blasphemies and Treasons Blood and Destruction and the most Beastly Nastiness In the Name of the Lord God! and to think them of Greater Authority than any Precept in the Scripture The Letter of the Scripture says Thou shalt not Kill But Fox Burrough Bishop and other Quakers Quoted in the Sn. Sect. xviii Command Oliver and the other Vsurpers In the Name of the Lord God Almighty not only to Destroy all the Cavaliers and Priests in England but to carry their Armes into France Italy Spain c. and there to Kill and Slay Abundantly The Letter of the Scripture says Thou shall not Steal but G. Fox in his Great Mystery p. 77. Justifies the Stealing of an Hour-Glass from the Priests And as for any being moved of the Lord says he to take away your Glass from you by the Eternal Power it is Owned Now G. W. in this Place p. 43. Prefers the Teachings of the Spirit IN MAN to the Letter of Scripture Now here is the Teachings of the Spirit in G. Fox c. Opposite in Terms to the Letter of the Scripture Or will he say That these were not the Teachings of the Holy Spirit in Fox c And then we may easily know whose Teachings they were Will nothing Convince these men To see G. Fox say of Stealing By the Eternal Power it is Owned And G. W. to Prefer this to the Letter of the Scripture To the Plainest Commands wrote by the Finger of God Himself Here is the Mystery of Quakerism to throw off the Scriptures from being a Rule to them And Giving themselves wholly up to be Guided by what they call their Light within that is whatever they are strongly Perswaded of for they can give no other account of it Nor any Rule to know that they do not mistake the strongest Delusions of Satan for the Light of Christ As certainly they have done in the Instances before us and hundreds more mention'd in the Sn. their Inward Light Leading them Directly Counter to the very Letter of
ther never such a thing done before to Introduce men as Answering to Queres thereby to make their meaning appear the more The Name of George Whitehead is put to a Book Intituled The Light and Life of Christ within Printed 1668. where p. 51. he Introduces a Baptist put Quaeres to him and makes Answers for him And they are worthy to be Remembered for the true Quakerism that is Express'd in them viz. Denying Salvation by the Outward Jesus For thus he Quaeries the Baptist and makes him Answer I ask says G. W. who is He that Satisfies and Appeaseth God Dischargeth the Guilty and Pays the Debt Baptist It is the Man Christ Jesus Quest Whence came he Ans God gave Him Quest And what is this Man Christ Jesus who can Satisfie Pacifie an Infinit God Bapt. He is God-Man Born of a Virgin Then G. Whitehead Replies upon him thus How wou'd this Divide God and set Him at a Distance from Himself Is it Good Doctrin to say that God Pacify'd God when He saw Himself Angry For says the Baptist It was God-Man that did it Which is all one as to say God Corrected Himself and then He was Mediator to Himself c. And so G. W. Runs on Blaspheming and with the Socinians Ridiculing the Doctrin of Satisfaction by the Death of Christ or any Salvation by Jesus Christ whom he Denies to be God-Man or the Saviour of the World Wou'd it be Good Doctrin says he p. 54. to say that Mary and Simeon carry'd their Saviour in their Arms that or they carry'd God in their Arms if that Child was God-Man as he the Baptist terms him You Baptists were fain to Hide for all your Boasting of your God and Christ a a Distance above the Clouds Stars and Firmament And Will. Penn was fain to Hide too once upon a time as others of you have done for all your Boasting of your God and Christ at Hand even Within you In the same Dialect with G. W. says Christopher Atkinson in his Sword of the Lord drawn p. 5. your Imagined God beyond the Stars your Carnal Christ is utterly Deny'd That Christ is God and Man in one Person is a Lye Which being objected in the Sn. G. W. answers here p. 145. We do not affect the Terms And yet you will not Deny but that they were Given forth by the Spirit of the Eternal God! This is all that is Desir'd of you And this we cannot bring you to Blasphemous and Contradictory WRETCHES But why George do you not Affect the Terms What do they Differ from Thine own Terms only what you Deny he says is Vtterly Deny'd and what you Ridicule and Laugh at he says plainly it is a Lye Is it not the same Christ you both Oppose Is it not the same whom you Reproachfully say to us is YOUR Christ And what Christ is this the Christians Christ And what Christ have we a Carnal Christ your Carnal Christ is Vtterly-Deny'd Now how do we own Christ to be Carnal is it in the sense of Vice and Wickedness as we say a Carnal-Man meaning thereby a Vicious Sensual Man given to the Lusts of the Flesh No. I suppose the Quakers will not put that upon us to say that we think Christ to be now Carnal that is Vicious in Heaven But 2dly do we think Christ to be Carnal as if His Flesh were as Gross and Infirm i. e. Carnal as ours is now or as His own Flesh was while He Suffer'd in it upon the Earth No. For we say all Christians say that He is now Glorify'd Ther is then no other sense ' of the word Carnal but that which has Flesh in Destinction from a Spirit And in this sense we do say and all Christians say that Christ is Carnal i. e. has Real Flesh even the same Flesh which He took of the Blessed Virgin in which He Suffer'd Rose c. And this is the sense in which the Quakers do Oppose us and Deny nay Ridicule our Carnal Christ beyond the Stars i. e. Any Christ who has True and Real Flesh or an Human Body now in Heaven This they say to Vs is Our Imagined God beyond the Stars as C. A. Our God and Christ above the Clouds as G. W. Implying that no such Christ is Theirs the Quakers God And their Denying Christ to be Carnal is plainly Denying of Him to be a Man For Christ can be Carnal but Three ways 1st As Lyable to Sin 2dly To Infirmity Or 3dly As He has true Human Nature or Flesh Now it being only the Third way that we hold Christ to be Carnal and the Quakers Denying Our Carnal Christ consequently they Deny Christ to be now a Man Your Carnal Christ says C. A. in the place above Quoted is utterly Deny'd and Testify'd against by the Light which comes from Christ. So that here is the Quakers Light or Christ Testifying against the Outward Christ. And here they may see that the Light in them is Darkness for it Testifies against the Humanity of Christ and the Divinity of Jesus The Quakers own Christ to be God but they Deny Him to be Truly and Properly a Man They own Jesus to have been a Man but not God otherwise than as by Gods Dwelling in Him but not Personally United to Him and so as it may be said of other Men in their several Degrees that God do's Inspire or Dwell in them But they call that Jesus whom All Christians do Worship a Dead-God because they think that the Man Jesus of Nazareth is still Dead Tho' Christ or the Light cannot Dye according to Them because they say It is God Therefore they think That We Worship a Dead Man for God And Consequently That our Jesus is an Idol For thus says Edw. Burrough p. 101. of his works to the Christian Professors Some of you were Teachers for the King and Bishops and were Ordained by their Law And your Prayers have been to your IDOL GOD And you Pray to your DEAD GODS c. By this they can Mean None other but Christ For whom Else did the King or the Bishops or any of their Teachers Worship as God! Therefore we must make this Conclusion And that Necessarily from the Quakers Principles That all Christians are Idolaters And Christ a Dead Idol Or otherwise as the Truth is That the Quakers are no Christians but Blasphemers of our Christ and God And here I leave them And the Remaining Part of this Antidote for the Present in Expectation of their Melius Inquirendum And for the other Reasons given in the Preface And I Turn to a more Considerable Pen than that of George Whitehead Tho' Shrowded under the Humility of an Appendix to him THE APPENDIX TO G. Whitehead 's Antidote CONSIDERED Which is Subscrib'd by Joseph Wyeth And bears the Title of Primitive Christianity Continu'd c. Part. II. SECT I. Concerning the Author AS Giants were attended by Dwarfs and Knights had their Squires ready at hand to save them
Stomach to Read it of Scal'd Heads Gall'd Horse Backs Spuing Purging Stinking and Wiping which they apply all to Wigan besides Grinning like a Dog Teeth like a Lyon a Paw like a Bear and Mouth like a Dragon's Beast c. And besides this Vn-savory Language says Wigan p. 57. They do their Vtmost to Render me Odious and Obnoxious to the Greatest Danger and that by Dark and Dubious Insinuations as That it is known what I have been and something else they have which must not yet be Manifested c. It seems Wigan was in Prison as they were for Non-Conformity and tho' they were in the same Condemnation yet as Rats in a Trap will worry one another this cou'd not Restrain the Rage of the Vermin But they Endeavour'd to Render him further Obnoxious to the Government tho' Themselves were more As they have serv'd the Author of the Sn. to shew that they are no Changlings But ther is one Complement which the Quaker Appendix I am now Answering passes upon the Author of the Sn. p. 49. where speaking of G. Fox 's Inspirations he says such Inspiration so Foul a Vessel i. e. as that Author must not Pretend to which I wou'd Recommend to the Consideration of the Clean among the Quakers if any such ther are to be found For if we may Judge of the Foulness of a Vessel by what comes out of it then certainly ther never were such Sh ten Nasty Scal'd Gall'd Filthy Stinking Vessels besides Blasphemous Venomous Furios sensless Vessels as G. Fox and his Fell Dame with the other Quakers their Assistants before-mention'd whom by their Language and Gust one wou'd Guess at the Best to be Gold-Finders who Dane'd as Gossops at their Wedding about mid-night And what sort of Inspirations such Foul Vessels are Capable of let all Judge who are not as much Defil'd as Themselves And if it be true what this Appendix tells us p. 6. That Truth Changes not And therefore that the Quakers are still the same they ever were then what Sh ten Folks have we to Deal with We must Encounter Them as St. Dunstan did the Devil with a Pair of Tongs And what is said of the Jews will be truer of the Quakers that they may be known by the Smell I confess by their Phiz and Meen ther are none who Look so much as if something were amiss with them But if this were the worst of them I wou'd not Foul my Fingers with them but leave them to the Scavenger That which I am Concern'd for is the much Greater Filthiness of their Spirits their Horrid Blasphemies and Heresies and that Implacable Furie that Reigns in them which shews from whom their Inspirations came For they are first not Pure and then far from Peaceable Gentle or Easie to be Intreated Theirs is not the Meekness of Wisdom they Answer more to the Description of Solomon's Fool Prov. xiv 16. who Rageth and is Confident And the Advice of St. James is very Applicable to Them But if ye have Bitter Envying and strife in your hearts Glory not and Lie not against the Truth This wisdom Descendeth not from Above but is Earthly Sensual Devilish And If any among you seem to be Religious c. i. 26. and Bridleth not his Tongue this man's Religion is vain I have shewn their Bitter and Nasty Treatment of one who Gave them no Provocation but was Provok'd by them Let me give one more Because it is of a man without any Gall whom I verily think and I have known him sometime all the Abuses in the World even Beating cou'd not Provoke to Return an Ill-word for it is not in him And besides he is a Grave Ancient Man and of an Honorable Family whose Gray-Hairs might Reconcile Respect from any not Destitute of Humanity It is Mr. John Pennyman whom the Gross Immoralities of the Quakers Drove from among them after he had in the meekest manner Represented it to them but met with no other Return than the most Bitter Reproaches for his Good-will and Christian Endeavours towards them And they threw out their Venom against him not only in Discourse in their Books and Letters but they thrust out their Forked Tongues at him in their Sermons at their Publick Meetings when they were Assembl'd for the Worship of their God which shews who it was that Inspir'd them and Presided over their Devotions Mr. Pennyman has Printed some of them in a Post-script to a Sheet fill'd with their Contradictions placed in Two Columns with the Time Place and Persons Names who in their Sermons were Inspir'd by their Numen to Breath forth these Meek and Christian-like Expressions of Mr. Pennyman calling him Grinning Dog Whisting Cur. Barking Dog The Devils Agent The Devils Emissary Thou Cursed Serpent thou art Cursed for ever I am moved of the Eternal God to Pronounce woes and Judgements against him God's Power will Choak thee This George Whitehead uttered at Grace-Church-street Meeting from the Preaching Place Vnclean Nasty Spirit c. All these were in their Sermons And in their Books and Letters when they had time to weigh and Consider what they wrote but they write too Extempore they call him The Devils Drudge The Chief of the Devils The Devils Porter setting open the Gates of Hell Vassal of Hell and Bondslave of the Devil Wolf Dog Betraying Judas Devil-Incarnat Devil-driven Dungy-God Judas Atheist Runagad Vagabond Creeping Judas Instigated by the Devil in the Spirit that wou'd Murther Christ Craz'd Crack-Brain'd Distracted This last is as true as where they call him Vagabond and Runagad who is a wealthy and Substantial Citizen whose Credit was never Blasted and his Reputation stands firm to this Day And as to his being Distracted it has no better Ground all that are Acquainted with him know the Madness as well as Malice of this Accusation Can they charge upon Him any one of the Eight Particulars before mention'd wherein They are Prov'd to be Mad and Stark-Mad Or that He was ever Guilty of any of them even while he was a Quaker For ther are Good and Sober men who have been Deluded into Quakerism from their Pharisaical Pretences to Holiness without for some time Discovering The Snake in the Grass and the Devil Hid under the Angel of their Light But yet who never Run with them into that Excess of spiritual Riot which Intoxicated their Possess'd Leaders and the Bewitched Herd that follow'd them And therefore have Happily Rescu'd themselves by the Good Grace of God out of those Snares of the Devil But the Quakers did not only Sharpen their Tongues against this most In-offensive and Harmeless Old Gentleman but they made use of their Hands for as he there tells at Ratcliff Meeting after James Parks had Bitterly Inveg'd against him in his Sermon calling him The Devil's Agent the Devil's Emissary c. as above Mr. Pennyman stood up with intent to have spoken one verse of Scripture that was all the Reproof he meant to Return
another But however G. Whitehead and the other Quakers have sent to the Pit all the Church of England and all the Christian World who do Profess Faith in the Three Persons of the Blessed Trinity And the Persons themselves not only the Word or Letters for these cannot be sent thither And shall those who not only Deny but Blaspheme Not only Blaspheme but send to the Pit of Hell O Horror to Repeat it the Persons of the Holy Trinity Shall these be Shrouded under an Indulgence which Expresly Spues out all such from Under its Protection who Oppose or Deny the Doctrine of the Holy Trinity Shall these be Included in this Toleration who will not Disown G. Whitehead for the Quotations above Cited but still think him a Teacher sent from God Let this Test be put upon the Quakers And see whether they will Part with G. Whitehead or the Toleration If they stick by George in this it is a Demonstration that they like this Doctrin he has Deliver'd But they have given us a Full and Authoritative Decision in this matter That they do still own and Adhere to not only these Doctrins before Quoted But All and Every Part of what has been Deliver'd by their Doctors ever since their Beginning In their Decretal Epistle from their yearly Meeting at London which is their Supreme and most General Councel for the year 1696. They do Re-Assert and Confirm All their Ancient Testimonies And that in All the Parts of it For say they Truth is one and Changes not And what it Convinced us of to be Evil in the Beginning it Reproves still This is to keep up their Infallibility And in this both Antidote and Appendix and in all their Late writings they strenuously Assert That they have not Changed at all at least in any Point of Doctrin And still stand by and Maintain All that they have Printed or Preach'd since they were Quakers And as if this had not been Enough they have Printed it in the Post-Man that none might be Ignorant of it I say not this That I wou'd have any Persecution as they call it Renewed against them I like not that Method for ther are Honest Well-Meaning Men among them and the Sincere tho' Deluded are most apt to put themselves into the way of Suffering which often Hardens seldom Converts them And they are worthy of a Gentler Method But the End for which I have mention'd this Act is first To do that Right to the Government as to Free them from the Scandal of Recognizing the Quakers as Protestants who Deny the Holy Trinity the Satisfaction of Christ and all outward both Sacraments and Priesthood therefore the Protestant Religion is not Answerable or Reproachable for Them Secondly I have Minded the Quakers of this That if neither Religion nor Good Manners can Restrain their Furie yet that out of Policie they wou'd learn a little more Decency towards the Clergy especially the Bishops who have it in their Hands to put the Penal Laws in Execution against them They not being Included within the Act of Toleration And since they Enjoy their Present Liberty meerly from the Grace at least the Good Nature of those whom of all Mankind they have Endeavour'd to Render most Abhorr'd I think it is but a Reasonable and very Favourable Composition That they shou'd Retract the Above Mention'd and other such like Base and most Scandalous Reflections which they have Cast upon the Church of England Her Priests and Bishops as well as All the Rest of Her Community For we say Leave is Light And that Favour is ill Bestow'd that is not worth Thanks at least Fair Vsage Now the Reparatation ought to be as Publick as the Injury Therfore the Easiest way I can Propose for the Quakers is That their Second-Days-Meeting which do sit every week in London shou'd Publish Under their Hands a Condemnation of the said Scandals and Abuses vented by Will. Penn G. Fox and others of their Writers against the Church of England Particularly These before Quoted and Suffer it to be Printed But most Especially what is above Quoted of most Hideous Blasphemy against the Holy and Tremendous Trinity of God But if they Remain Mute in this Matter as G. Whitehead says to the Ministers And Refuse to Right God and His Church from these Abuses cast upon Them which are in their own Nature Intolerable then may she justly say in Whitehead's words We do not intend to Ly under their Foul Calumnies Then Let The Cry Ascend Higher Then May they be further justly call'd in Question and Expos'd thereupon for their Neglect of Justice Then may the Bishops if they think fit send to their Second-Days-Meeting and Require such a Subscription and Submission from Them or otherwise That they shou'd Acknowledge the Doctrin of the Holy Trinity in the words of our Litany and Articles to Qualify themselves for the Benefit of the Act of Toleration At least to Disown what G. Fox G. Whitehead W. Penn and others of their Writers have said Blasphemously against it But if they will still Adhere to their Former Doctrin herein then have they totally Excluded themselves from the Act of Toleration And then if the Bishops do not let them know that it is in their Power to be Civil to them they will be Good-Natur'd indeed 2. But ther is nothing go's down so hardly with the Quakers as the Doctrin of Repentance because it Ruins their Pretence to Infallibility and Perfection And of all sort of Repentance they Hate that most which Requires them to make Restitution or Satisfaction for the Injuries that they have done Therefore they must stick to all the Calumnies and Outrage which they have vented against God and His Church and all others and to all their Beastly Nastiness and Loathsome stuff which Run out of their Clean Vessels They must by their Principles Return with the Dog to their own Vomit and the Sow to her Wallowing in the Mire This Notion of Perfection is such a sad Ingredient in the Principles of the Quakers as Eternity is in the Torments of Hell for it Confirms them in all their Sins and Hinders them from ever Returning G. Whitehead has Publish'd a little Book in December 1697 of which this is the Title A seasonable Account of the Christian Testimony and Heavenly Expressions of Tudor Brain upon his Death-Bed being a young man Aged about 17 years Published for Instruction and Caution to the Youth among Friends call'd Quakers where p. 2. you have this Passage At several times being Advis'd to Prepare for his latter End for if he Liv'd it wou'd be well and if he Died it wou'd be his Gain his Answer was He was not Conscious of any Action he had done that he shou'd be â—fraid of Appearing before God Almighty O Dreadful To see a Miserable Creature go to Death Harden'd against Repentance by this Pernicious Doctrine of the Quakers And to see this Recommended for the Instruction of other
upon the Author of the Sn. to Justify these Works and to produce the Original Copy But may not that Author more Reasonably Ask him how this Passage of E. B's came to be Twice Printed without any Correction And why it was never taken notice of as any Mistake these Forty years that it has been Printed till just now Suppose that Author had been taken Napping at any False Quotation or Charge upon the Quakers and shou'd put it off from the Printed Sn. and bid the Friends Produce the Original Copy and accuse them of Quoting him Vnfairly and Partially because they Quoted out of his Printed Book I desire to know from the Quakers particularly from G. W. Come George I 'll take thy word for once but not to make a Custom of it tell it now in good sober sadness woud'st thou have so Excused him woud'st not thou have made an Hideous Out-Cry and Clapt thy Wings for Victory But mark me George I do not mean only a bare Error of the Press or what cou'd possibly be so constru'd but a whole Passage such as this of E. B's and not only saying such a thing but going about to Prove it as he there do's That the Sufferings of the Quakers were more Vn-just than the Sufferings of Christ Why Because says he What was done to Christ was Chiefly done by a Law and in great part by the Due Execution of a Law c. But that it was not so with the Quakers which he there Indeavours to shew most Horridly Blaspheming As to his Arguments I Referr to Sat. Dis. p. 82. But as to our present business G. W. is brought at last to say in the same page p. 254. We will not stand by the Comparison Well This is something This is the first Confession that ever we got from the Quakers They will not stand by the Comparison of their Sufferings and Christ's But what then will they do as to E. B. who made the Comparison Will they say that he was in an Error No. Barr that For he gave forth all he Wrote as the Immediate Word of The Lord God And all his Editors G. W. c. have Attested this for him And he stood the Highest among the Quakers next to the Great Fox himself Who has Determin'd as before Quoted That whoever speaks and not from the Mouth of the Lord is a False Prophet and a Conjurer And if E. B. was a Conjurer then G. W. may come in and All of them And then let the Quakers see how they have been Led Let them Now see Here G. W. says it in the Name of the Rest We will not stand by E. B's Comparison for indeed it is Blasphemous to the Highest Degree And thereby you are given to understand That you are not hereafter to Trust any Quaker Books that are Printed even tho' Publish'd and Recommended by the Greatest amongst you For such are E. B's Works And if now after they have been put so many years into your hands as the Words of The Lord Part of them is Disown'd how can you be secure of other Parts of them or any Part of them at all How are you secure of G. Fox's Writings or of any others of your Prophets Have you seen all their Original Copies You must either Disown G. W. in this Affront he has put upon E. B. or Down comes All whole Quakerism at one Blow Ther is but one Book amongst you that I can hear Except G. Fox's Marginal Notes of Oleser c. before mention'd which will Escape by this Rule if that will It is Humphry Norton's for I have seen a very Ancient Manuscript of it which for ought I know may be the Original It was Printed at London for so I sind it Quoted in a Book of Roger Williams's call'd The Great Fox duggâ— out of his Burrows p. 45. And this Precious Passage cited out of him where he is after the Quaker-fashion Ridiculing the Second Coming of Christ in these words Is not Christ God and is not God a Spirit You look for a Christ without you From what Coast or Country shall He come What Country-Man is He you stand Gazing up to the Clouds after a Man but we stand by you in White chiding of you Thus as he is there Quoted How it is in the Print I know not for I have not seen it but in the Ms. it is p. 71. thus Whence must this Christ come you wait for And in what Generation And of what Family And out of what Country And of whom must He be Born That they may no longer be Deceiv'd by you who have kept them Gazing after a False Christ Well may it be call'd Gazing but leave it and mind those in White Apparel which Reproves you for it Act. 1.10 11. by which they mean their own White Lights within I suppose R. Williams might take it short These are among several other Queres of the like Nature which Humphrey put to the Professors Ther is Abundance of such Blasphemous Hideous stuff in that Book which shews Demonstratively what the Genuine Doctrine of the Quakers is concerning the Resurrection Ascension and Second Coming of our Lord Jesus turning it only to the Rising Ascension and Coming of the Light within them The outward Christ H. Norton here calls a False-Christ He was a Great Apostle of the Quakers sent into Ireland thence to the West-Indies And most Highly Recommended by Edw. Burrough and Francis Howgil two Principal Pillars to be Receiv'd by the Friends as a True Messenger of the Lord. But because this Book is but in Few hands and those of the Friends who will not now let it be seen I have in the Collection added a Trans-script out of the Ms. of some Passages in it worth the Readers Notice which Abundantly Confirm the Charges given against the Quakers and I thought this more Proper than to Thrust them in here out of their Place where we are Considering of the Quakers Manner of Defending themselves against these and other such like objections 8. The Last of their Cleanly and Clever Method Their falsifâ—ing the Sense of what is Objected against them For which by W. Penn's Rule they are Excluded from being Christians of Answering which I shall Mention at Present is Their Ignorant or most Commonly Wilful Mistaking of what is objected against them and so Answering Quite out of Purpose That by starting of new Game they may Divert the Pursuer from the Cent of an Absurdity or Heresie in Distress This they think a venial Politique in Themselves But this Mote becomes a Beam in their Brothers Eye And when they Charge it against others then they can see Clearly into the Heinousness and Utmost Deformity of this Sin Then they Improve it into a Total Loss of the Character or Name of being a Christian. This is one of the Heads upon which W. Penn wou'd Prove Thom. Hicks his opponent not to be a Christian in his Reason against Railing p. 158.
because the Devil is said to Limit Him Then the Israelits were Stronger than God for David says that they did Limit Him But as C. W. said no such thing do's G. W. think that C. W. Believ'd the Devil to be Stronger than God No. he cou'd not think so for who ever thought so And then he said this against his own Conscience Without doubt he did And for this calls C. W. a Deceiver Now here are some small Mistakes First of G. Fox's in taking God for the Devil That was All Next of G. Whitehead's in saying that C. Wade did Affirm That the Devil was Stronger than God Now Recollect Will. Penn's Rule before Mentioned That he that gives that for a Man's Answer that is not his Answer is a Forger and so no true Christian The Application is Easie and Unavoidable That neither Fox nor Whitehead are Christians because they are Notorious Forgers and Give that for a Man's Answer which is not his Answer Nay more The very Objections which are put against them they Retort as being the Principles of the Objectors Thus five Ministers wrote a Book against the Quakers call'd The Perfect Pharisee An. 1654. And another in Defence of it the same year Intituled A further Discovery of that Generation of Men call'd Quakers in Reply to an Answer the Quakers had put out to the Former In both these they Charge the Quakers with Seventeen Gross Positions of which this is the Third That the Soul is a Part of the Divine Essence Thus plainly put down p. 5. of the Further Discovery Num. 3. of the Quaker Positions which are there first Rang'd in order And then particularly Disprov'd under their several Heads And coming to this Head p. 31. they call this Position as truly it is Blasphemy G. Fox Answers to this in his Gr. Myst p. 227. and sets down this as the first of the Ministers Principles That the Soul is a Part of the Divine Essence And thence Inferrs p. 229. That in calling this Blasphemy they had given Judgment against themselves And so you five says he have Judged your selves to be Blasphemers who said the Soul was Part of the Divine Essence and yet 't is Blasphemy to say so This is Giving that for a man's Answer which is not with a witness And if Will. Penn can any Longer Defend G. Fox even Dear George who Excelleth All the Quakers to be a Christian by his own Rule he will Exceed himself and Out-do all that he has Ever yet Done At least I hope he will Alter his Opinion if he spoke it sincerely That George Fox was as Good a Proas Asaiah which has been Mention'd before But not only Putting words upon a Man which he did not say nay Quite Contrary to what he says but Leaving out the Material part of a Man's Answer and giving that for his Answer is Belying of a Man and comes under Will Penn's Rule Let me give one Instance of this among many that I cou'd Produce Matthew Caffyn in his Damnable Heresies of the Quakers Discover'd p. 29. gives his Charge thus The Quaker saith that Christ is already Come the second time And George Fox Affirmed in Plain words before many Witnesses that he knew him come within him and he looked for Him to come NO OTHERWISE And James Parnal affirmeth That by Preaching of a Christ in Heaven the Devil gets his work done on Earth as appears in his Book call'd Satan's Design discover'd p. 19. 25. This Fox Answers in his Gr. Myst p. 141. And first he leaves his Brother Parnel to shift for himself He Denies not the Quotation But says nothing to it Then as to what is Charg'd upon Himself he Quotes the Page in Caffyn but Repeats his words thus And George Fox said that he knew Christ come in him p. 29. Then he Crys that Christ is in you except ye be Reprobates As if Caffyn had Deny'd the Inward Presence of Christ by the Influence of His H. Spirit in the Hearts of Believers which no Christian ever did Deny But they Deny the Person of Christ His Flesh Blood and Bones in Men as the Quakers Blaspheme And Caffyn found no Fault with Fox's saying that He knew Christ come within him On the Contrary he Justifies the Indwelling of Christ by His Spirit But he laid the stress upon G. Fox's saying That he Looked upon Christ to come NO OTHERWISE whith was put in Capital Letters to shew that the stress lay upon that as being a Denyal of Christ's Second Coming to the Final Judgment Of all which G. Fox took no Notice at all but gives his words short as above Quoted Whereby it appears which I have often observ'd before That without looking into the Books which this Fox Answers ther is no knowing of their Meaning or what they object by his False and often Absurd Chopping and Changing of their Words Caffyn ibid. p. 35. Charges thus The Quaker saith that the offering of Christ's Body to be Broken and His Blood shed Avails not so as thro' Faith therein to set free from Sin But Blood in a Mystery and a Body in a Mystery which we know not what it is saith Lawson in his Book p. 18. which was Typified by the Fleshly Body of Christ and His Blood And says Caffyn p. 36. Wherefore he saith Boldly but Blasphemously That the Lord Jesus whom we Profess is Accursed professing a Spirit within him to be the only Christ To this G. Fox Answers Gr. Myst p. 142. And Repeats the Charge only thus They say they own Christ that suffered meaning the Spirit within Page 36. Here he Quotes the Page in Caffyn's Book whereby we cannot mistake to what it is that he Answers And instead of Denying he Justifies in his Squinting way this Hideous Blasphemy by laying the whole upon the Light within But Denies nothing of the other part of the same sentence of calling that Jesus whom we Profess Accursed c. Blessed God Defend Us The Pen is like to Drop out of my Hand while I am forc'd to set down this Greatest Outrage that Ever the Devil durst Presume to Belch out against our Blessed Lord and Saviour thro' these the most Wretched of all his Instruments the Quaker Tongues which are set on Fire of Hell I cannot stay longer upon this Subject Ther is Infection in the very Air. Let us Return to their Moderate Sins of Lying and Mis-representing the Answers of their Adversaries and Rid Christianity of them at the Back-Door which Will. Penn has Pointed But not open the Mouth of the Gulph at once of Blasphemies not fit to be Heard upon Earth lest the Stench shou'd carry Plagues with it thro' the World Christoph Wade in his Quakery Slain p. 7 8. tells of a Quaker Wizard one James Milner who Pretended that he must Suffer as Christ did to save the Souls of two Women Dorothy Barwick and the Wife of Brian Fell of Ulverston and in a Juggling Inchanting Manner with a Knife and a
you all In the same Sect. vi of Prim. Heres which Appen is here Answering Reference is made p. 14. to Sect. xviii of Sn. for further Proofs of the Quakers Principle as to Fighting with the Carnal Sword Where ther are Testimonies a Good Many out of their most Approved Authors from G. Fox and Downwards and so Vndenyable that Appen says not one Syllable to them nor owns that ever they heard of any such thing In that Sect. p. 216. and 228. it is told how Active the Quakers were against the Restoration of K. Charles II. How they Boasted it as their Merit to the then Vsurpers in the year 1659 that they had Given the first Intelligence against Sir George Booth and the Royal Party who Rose in the West And Advis'd to put him to Death and All the Cavalliers whom they had taken Prisoners to spare none of them but Crush them like a Cockatrice Egg. And besides to have Good Guards of Horse continually Marching about to watch their Motions And it is there ask'd whether these were Spiritual Horse To which Appen gives no Answer Yet see what a Rage they are in because we will not believe That all they say for War and Fighting is only meant of the Spiritual Warfare or that it has the least Tendency towards Outward War In the said Sect of Sn. p. 208 210 211. you have G. Fox Commanding Oliver thus Let thy SOVLDIERS go forth with a free and willing Heart that thou may'st Rock Nations as a Cradle to set up his STANDARD at ROME then to fall upon the Turk c. And telling how Bravely the Quakers had Fought in his Army When Thousands of Vs says he went in the Front of you and were with you in the Greatest Heat Then Complains That they were turn'd off for being QVAKERS for saying THOV to a Particular and for wearing their HATS. And such Tearing Fellows as they were Valient Captains says fox Soldiers and Officers of whom it hath been said among you That they had rather have had one of Them than Seven Men and cou'd have turn'd one of Them to Seven Men. Now we must mean that Fox said this only of Disputing with Seven Men That Oliver's Soldiers both Horse and Foot were Spiritual Horse and Foot and that He only carry'd on a Spiritual War against the King And that it was only in this Sort of War that the Quakers were Valiant Captains c. If you say a word to the Contrary Appen will Hew you Down and Make a Greater Monster of you than any in the Inquisition And Good Reason For in Appen p. 45.46 ther is set down at large The Quakers Vindication Presented to the Members of Parliament in December 1693. Subscrib'd by 31 of them In behalf of the said People Of which the Fourth Article is in these words That Magistracy or Civil Government is God's Ordinance the Good Ends thereof being for the Punishment of Evil Doers and Praise of them that do Well And now is not this a Full Vindication What signifies All that can be said to the Contrary Is not this a Contrary Testimony to all brought in the Sn. c No indeed my Good Friends Latet Anguis This is no Contrary Testimony It do's not Vnsay one of the Treasons and Rebellions which are Charg'd against you For it is not Charg'd against you That you Deny all Magistracy But all that is not in Your own Hands You Pretend to have the only Right of Magistracy over the whole Earth by vertue of your Vniversal Heirship before mention'd And this was not Forgot in Prim. Heres in the very Beginning of Sect. vi p. 14. the same Place to which this part of Appen now Quoted is in Answer for there p. 94. of the Sn. is Quoted it is p. 98. of the Third Edit where you Disown all Kings and Governments and Laws but Your Own And Prophesie that the time will come as soon as in your power when England particularly shall be Cleans'd as you call it of all other That you will have no King to Rule but JESUS nor no Government of force but the Government of the LAMB That is of your Light within or of the Quakers who you think do Only Truly Follow it And what says Appen to all this Not one word only sets down the above Recited Vindication Which Concludes thus And we know of no other Doctrin or Principle Preached Maintain'd or ever Received among or by Vs since we were a People contrary to these aforesaid Now observe the Deep Hypocrisie of these men They wou'd have the Present Government believe that they do own Them as God's Ordinance This was the End of their Giving this Vindication to to the Members of Parliament And why did they call it their Vindication if it was not a Vindication to those to whom they Gave it And yet it is Plain that they own No Government as God's Ordinance but Their own nor do they at all Contradict that in this seeming Vindication The Whore and the Beast are their Common Appellations for the Church and the State in Fox's Journal Passim And thro' all their Writings Yet they wou'd put a Face upon it as if they bore Great Reverence to Both Their above mention'd Declaration of Vniversal Hireship c. and their Principle to Fight for it has been over and over again laid in their Dish In three Editions of the Sn. in Prim. Heres again in Some seasonable Reflections upon the Quakers Solemn Protestation against G. Keith's Proceedings at Turners-Hall 29. Apr. 1697. which Ends with this Declaration and Desires that this may be the Test of the Quakers But they will not Touch No Provocation can bring them so much as to speak of it let it be Objected never so often For they know it to be Their own Genuin Declaration And that no Excuse can solve it from the Mahometan Principle of Propagating Religion with the Sword and Conquering when they Can the whole Earth to which they have Put in their Claim in Time SECT IV. Their Witty Answer and Repartees upon the Point of their Denying MARRIAGE And Preaching up of FORNICATION I Have now done with all their Contrary Testimonies which is all that bears the face of an Answer in this Appen And the Reader Sees to what they have Amounted First To Prove the Quakers Guilty of Contradictions and consequently not to be Christians according to Will Penn's Rule before Quoted p. 100. c. Secondly That they have a Double-meaning in their Testimonies and can Cant in Scripture-Phrases which they Quote like the Devil to our Saviour most Opposite to their True-Meaning They have other Answers which tho' not so Knavish yet are so Exceedingly Childish that I am afraid to venture upon the Readers Patience to Name them But Patience is Necessary for any that has to do with the Quakers And that they may not Complain that any of their Answers are Neglected And because I hope it may open the
Refuse this by their own Rules are not Esteemed by them as Good Governors Now they have Refus'd this to All the Governors that Ever yet were over them Were none of them Good Some and not long since have been very Kind to the Quakers But that is not the Matter They have not Got a Quaker-King yet And they think that none else have Right to Rule All others are Vsurpers upon their Vniversal Hiership Therefore by Good here they Mean Lawfull Governors which they think none can be but Themselves This has been touch'd before And if Truth were known the Principal Cause of their High Indignation against the Author of the Sn. is because he has Search'd into this Secret and laid it Open. They cou'd Fence with him Long enough about Heresies and Doctrins no matter whether in or out of Purpose they thought the World as now wou'd not Trouble themselves much about those Businesses But when they Appear to be Downright Fifth-Monarchy Men as shewn in the Preface and for Setting up Worldly Empire for taking to the Carnal Sword And have Swell'd to vast Numbers and Wealth And now only watch an Opportunity This strikes Deep And Swords ought to be kept out of the Hands of Mad-Men Now their Submissions and Creeping to those in Power will not Satisfie This they have always done And their Contrary Testimonies shew but their Deceit Let them fairly Renounce their Declaration of War before Mention'd Or see if they can Reconcile the Thousands and Ten Thousands of the Saints whom their King may Command to Fight in his Cause to mean Spiritual Battles such as they are Now Fighting with their Tongues and their Pens That will go Hard. For in the Same Declaration p. 9. They tell That they do not Yet believe that their King will make use of Them in That way But that for the Present they are given up to Bear and Suffer c. Therefore they Expect to be Employ'd in some other sort of War than their Present Passive only to Bear and Suffer and when they Get such a King they will Take off their Hats to Him and leave their Sulleness which they wou'd have Pass now like David's Scrabling at Gath only upon the Account of Madness or at least Ill-Breeding But ther is a Snake in the Grass They have a further Meaning which we shall know whenever it is in their Power Now I wou'd Ask either Penn or Ap-Pen whether if either of them were a King over the Quakers he wou'd not expect as much Respect from his Subjects as now he do's from his Servants that is to waite upon him with their Hats off If not that he wou'd give us a Reason But if so then Another Reason why the same Respect shou'd not be Paid to one of our Kings And suppose him very Good to the Quakers and Particularly to Will. Penn. Yet wou'd not this be Sufficient to Give him the Respect of the Hat Let them then find any Reason for it but that he is not a Quaker And why a Quaker King shou'd have more Respect than Another King but because no other King can have the same Right to his Crown as a Quaker And the Reason of that but Because none have a Right to Crowns but Quakers Jo Paean And they give a Good Reason for it in their Defence of the True Church of the Quakers p. 19. for say they None knows aright how to Govern others but them that are themselves Govern'd by the Lord Jesus Christ who are Anointed to Govern as well as to Preach for the Spirit of Government is a Pure and Majestical Gift of God c. This was wrote by the same hand that Penn'd their Declaration aforesaid and serves as a Good Comment upon it Now we know who they are whom the Quakers do suppose are Govern'd by the Lord Jesus Christ i. e. Those who Believe in and Worship the Light in their own Hearts and that Only Acknowleging no other either God or Christ In short they mean by this Themselves and None other See Sn. Sect. xvi where they have Reprobated all others of what Church Sect. or Denomination whatsoever Secondly we find That they think Themselves the Anointed who have the Right to Govern And Thirdly That this is a Majestical Gift Therefore they are not against Majesty or Giving that Title their Hat or Knee to any who they thought had a Right to Govern who were the Lawfull Higher Powers set over them by God But who are these Higher Powers what is that Higher Power to which Every Soul is Commanded to be Subject Rom. xiii 1. This being urg'd to them as an Argument for Obedience to Magistrates it is Answer'd by Thom. Lawson in his Lip of Truth p. 48.49 The Power that Every Soul is to be Subject to is but one just Power which is Christ That Power that Commands things Contrary to that in the Conscience that is not the Power of God that is not the Higher Power but the Power that is from Below and that is not it that the Soul is to be Subject to Yet Christ own'd the Power of Pilat to be from Above Job xix 11. Even when he was assing an Unjust sentence upon Himself And St. Paul apply'd that Text of obedience to Governours Exod. xxii 28. to a wicked High-Priest who was Judging him contrary to the Law Act. xxiii 5 But I am not now Disputing against this Destructive Error only shewing you what is the Principle of the Quakers concerning it G. Fox tells us in his Visitation to the Jews An. 1656. p. 35. Such as Believe not in the Light such was not to be obey'd whose souls were not subject to the Higher Power Here they let us see what they mean by the Higher Powers Rom. xiii 1. that is their Light within and so all the Commands for Obedience to Government is thus Transferr'd to obey the Light within According to this Interpretation Fox ibid. p. 36. says Peter that was subject to the Higher Power who was not subject to the Rulers So here Rulers are not the Higher Powers but but Quite opposit For they who are subject to the Higher Power of the Light within must not be subject to Rulers That is still to be suppos'd except to Quaker Rulers who only are subject to the Higher Power the Light within as Ed. Burrough says to them in his Orders Directed To the Camp of the Lord in England Only among you is God know you are God's Only Witnesses you are the Royal seed whom God hath Chosen to Place His Name in and to take up his Habitation among above all the Families of the Earth All Nations shall call you Blessed Oh thou North of England out of thee did the Branch spring and the Day-Star Arise which gives Light unto all Regions round about out of thee Kings and Princes and Prophets did come forth in the Name and Power of the most High c. Now see what the Quakers are and what they
within while they think it to be no less than God Himself and nothing of the Corrupt Nature of Man And so it becomes a Rule Superior even to Scripture or any thing else And thinking that they have no Light but this consequently whatever comes into their Heads they must think it to be the very Voice of God And then in vain is either Scripture or Reason urg'd to Remove them For they think they have what is Infallible within them This Renders them as we find them Deaf to all Arguments This is the most Dreadful Snare of the Devil wherein when any are Caught they are Proof against Conviction or Repentance even in the most Senseless or Diabolical Heresies that Satan can put into their Heads Whereas if they did Acknowlege a Natural and Fallible Light in their Vnderstandings they wou'd consider whether such Thoughts were Agreeable to the Rules of Scripture and Reason and Correct their Thoughts accordingly They wou'd then and not before be capable of Instruction and Improvement Then they wou'd Search for and soon Find what W. P. thought Impossible a certain Medium and Way to Distinguish between the Fallible suggestions of the Light of Their own Corrupted Nature and those Infallible Truths which God has Reveal'd in His Holy Scriptures They wou'd Determin and Limit their own Loose and Fleeting Thoughts by those Infallible Oracles Which they now absolutely Refuse saying That they have the same Spirit which gave forth the Scriptures Not only a Ray or Communication of that Spirit which all Good men do Experiment Working upon and Exciting the Natural Light of their Vnderstandings yet Resistable else none cou'd be in Error Now it is not with our Hands or our Feet that we Resist it but with our Mind And our Mind cou'd no more Resist it than our Hands if our Mind had no more Light than our Hands or no other Light than the Divine unless you suppose that the Divine Light wou'd Resist it Self But this Argument is more Largely Pursu'd in Prim. Her p. 24. to 29. of which no notice at all is taken in Appen This is not only a Speculative Point but of the last Consequence to the Quakers And the first Step must be taken in order to their Recovery That by this they are not only Equal to God in some Sense But that they are very God Himself And that Every Creature is God even the Devil 2. This has brought them among other Dreadful consequences of this wild Notion to say That the Soul which God Breath'd into Man was not a Creature but the Breath that is as they Explain it the very Essence Nature Substance and Person of God as shewn in Sn Sect. 2. c. To Cover which and make it appear less Frightful to all Men of Sense or Religion they wou'd now make it be Believ'd that they said not this of the Soul it self but of what God Breath'd into the Soul Tho' this cou'd not alleviat the Blasphemy to say that God Breath'd His own very Essence and Being into our Soul But when you Read the Quotations in the Sn. in the Place above Cited you will see plainly that it was of the Soul it self and not of any thing in the Soul which they spoke And this will appear past all Contradiction if any wou'd be at the Pains to Read those Authors whom G. Fox there oppos'd Who allow'd all that cou'd be said of the Divine Presence of God in the Soul But put the Question concerning the Soul it self Magnus Byne one of their opposers says in his Scornful Quakers Answer'd An. 1656. p. 104. Tho' ther be a Blessed Vnion between Christ and an Holy Soul yet ther is a vast Difference between the Essence or Being of the Soul and Christ the one being still a Creature the other the Creator of it This G. Fox opposes Gr. Mystery p. 29. and falls upon him for calling the Soul a Creature T. Lawson in his Lip of Truth opened p. 50. Charges him again for the same and cries Thou call'st the Soul a Creature And I. Deny it says he shew me a Scripture calling the Soul a Creature c. Mag. Byne allow'd a kind of Infinitness in the Soul But yet says he it is not Infinitness it self Which G. Fox opposes Gr. Myst p. 90. but alters the words from Infinitness it self to Infinitness in it self tho' p. 29. he says that the Soul is Infinit it self This he Asserts and was not content with any Kind of Infinity less than Infinitness it self which he ascribes to the Soul And makes it without Beginning as well as Ending that is from Eternity And to be One with God not in such a Spiritual Vnity as is allow'd by all Christians but even in Essence and to be God Himself Ra. Farmer in what he calls The Great Mystery of Godliness and Vngodliness An. 1655. p. 26 27. Allows in these words That God and Christ and the Spirit dwell in Vs and that God and Christ and the Saints are One Yet are we to Vnderstand this Vnion to be only in a way of Relation through Participation of the same Spirit And this Dwelling to be only in respect of Grace and Powerful Operation and Influence working in the Hearts of Believers c. But then he tells of another sort of Vnion which the Quakers drive at viz. That Themselves are God and Christ and what God is they are And what they are God is That they hold The Living Soul in Man to be Un-Created and so Consequently to be God Himself and not Created by God And so That they have a God Within and a Christ within thereby Labouring to beget in Peoples Minds a Contempt and slight Esteem of Christ His Word and Ordinances That what is Declar'd concerning the Death of Christ at Jerusalem and His bearing our Iniquities in His own Body upon the Cross is but a Meer History and Shadow the Scriptures are but a Letter and the Ordinances of God but Fleshly Forms c. To this Book G. Fox Answers and to this very Page 27. which he Quotes in his Gr. Myst p. 173. But Recites only 2 or 3 ends of Sentences according to his Custom of which the Reader can make nothing And he do's not so much as Deny any Part of this Charge for it is the true Quaker Doctrin But on the Contrary Justifies it in his silly Squinting Fashion saying That Jesus Christ is within except ye be Reprobates And where Jesus-Christ is within the Word is there and God is there c. Not Denying such a Charge of Hideous Blasphemy is in this Case a Confessing of it And to give such General no Answers shews only a Mind to Dodge and not Plainly to Discover the Monstrous Root of their Infernal Heresie But they have Discover'd it Plain enough as before Quoted For if the Soul of Man be not a Creature which you see they have over and over again Asserted then it must be God for ther is
must Know what they speak that is they must have Experienc'd and Past through those States and Conditions they Preach of and Practically know those Truths they Declare of to the People or they come not in by the Door but over the Wall and are Thieves and Robbers Thus Will. Penn. And in the Contents of this Chapter p. 97. He Intitules this Fourth Sect. thus Christ's Ministers True Witnesses they speak what they Know not by Report So that by this the Quakers know nothing of the Resurrection of Christ by Report of the Apostles or others who saw it But only that sort of Resurrection which they say they have Experienc'd Pass through themselves and Practically Known of Christ in their Hearts And they Pronounce all those who Now Preach the Resurrection of Christ which they have not Seen or any other Christ but whom they have Seen with their Eyes whom they have Looked upon whom their Hands have Handled they Pronounce all such Preachers that is All the Christian Preachers that are Now or Ever were in the world since Christ Left it to be Thieves and Robbers In the same Manner do's G. Fox Conclude against them Who are not the Eye-Witnesses as the Apostles were Gr. Mystery p. 242. of whose Resurrection say the Quakers we are Eye-Witnesses Of whose Resurrection Will. Bayly's works Re-printed 1676. p. 173. Was it of the Person of Christ to the Resurrection of which the Apostles did Witness No. For they lay no stress upon that Resurrection neither do All of them Believe it I have heard some even of their Preachers Deny it But however they make it of no Consequence to us For says the same Quaker Quoted on the Margin ibid. p. 307. What was his Person being Mean and Contemptible to them his Disciples more than another Person I can hardly believe my Eyes tho' I take these words out of the Book now before me For who cou'd think that such vile Contempt of the Person of our Blessed Saviour cou'd have come out of the Mouths of any who call themselves Christians But they Deserve not that Name who turn the Faith in Christ to Faith in their Light within and thus overturn the whole Foundation of the Gospel Their Light is Darkness even that may be Felt Which has led them as thus to Allegorize the Resurrection of our Blessed Lord See Sn. Sect. xii p. 160. 161. into the Rising of their Light within so Downright to Deny the Resurrection of our Bodies Which Will. Penn do's utterly Deny to be Meant at all in the xv Chap. of the 1 Ep. to the Corinthians Which if it be true then by the Apostles Argument ver 16. the Quakers must likewise Deny the Resurrection of Christ as they Do but will not always Confess For if the Dead Rise not then is not Christ Raised And hence I Recommend to their Consideration the next verse And if Christ be not Raised your Faith is vain ye are yet in your Sins Are they not then in their Sins and is not their Faith vain who Preach That Christ was never seen with Carnal Eye nor His voice heard with any Carnal Ears These are the words of one Worlidge a Quaker in his Declaration to the Baptists p. 13. And Justify'd by G. Whitehead in his Light and Life p. 39. For if Christ was never seen with Carnal Eye how cou'd the Apostles be Witnesses of His outward Resurrection What do's the Apostle mean by saying That He was Seen of Cephas then of the Twelve c Did none See that is Fcel the Light within but these only Was it to keep the Light within from Kising that the High Priests Desired Guards to be set upon the Sepulcher of Jesus our Lord Did not Thomas see Christ when he thrust his Hand in his side And upon that Conviction said to Him My Lord and My God! What did Christ mean when He said to him Thomas because thou hast seen thou hast Believed Blessed are they who have not seen and yet have Believed Is not here a Plain Difference put betwixt Seeing and Believing Believing is the Inward Seeing Therefore the other must be meant of the outward Seeing with the Carnal Eye Christ said to His Disciples Many Prophets and Kings have Desir'd to see what you see and have not seen them Did not the Prophets see the Light within that is Inwardly in their Hearts Did not Christ say The Poor ye have always with you but Me ye have not Always Is not the Light within Always with Us Was not this then Spoke of His outward Person which was to be taken from Us Yet the Quakers will not Allow that He is Absent from Us even as to His Person or we from Him Tho' the Apostle says Whilest we are at home in the Body 2 Cor. 5.6 we are Absent from the Lord. Which G. Fox Opposes in his Gr. Myst p. 8.210.222.247 c. and many other Places where he Denies that Christ is Absent from Us As touching His Flesh and as to His Bodily Presence And do's not Answer but Confront the above Text with others as That Christ is in you except ye be Reprobates c. Now from the words of St. Paul above Quoted I leave it to the Consciences of the Sober among the Quakers whether it be True which Will. Bayly so Positively Averrs p. 600. of his Works That Paul did not Preach a visible Christ with Flesh and Bones But the word says he that is the Light within But Paul Preached That Same Jesus whom the Jews Took down from the Tree and laid him in a Sepulcher Act. xiii 29. Did they take the Light within down from the Tree I am Asham'd to offer Proofs for a Point so Obvious to Every Christian But it is Necessary for these Miserably Deluded Quakers who have thrown off the Lord Jesus and turn All that is said of Him to their Christ their own Light within Even his being the Seed of Abraham according to the Flesh as Will. Bayly says p. 210. This Seed of Abraham which is Christ In Vs which He hath Raised to offer up Living Sacrifices acceptable in His Sight So that by this the Living Sacrifice and only Acceptible Offering for Sin is Christ or the Light within Offer'd up IN Us But this has been Sufficiently Expos'd before And ten times more Authoritys than here Produc'd are Ready when ther shall be need To the Authority of the Holy Scriptures I will add the Experience and Confession of the Quakers themselves that their Faith in what they call their Light within is a Vain and Vncertain Faith That they can never be sure of it or know when they have it Right G. Whitehead in his Judgment fixed Printed 1682. Inserts with Approbation a Letter which he calls a Testimony of Benj. Furly's Retracting some things he had formerly wrote against Fox and Whitehead where he says thus p. 268. As for those Papers so long since given forth by me not Discerning