Jesus which was not a Fantastical but a Real Body Here is putting in things they are not Accused of that they may seem to vindicate themselves in something They are not Accused for saying that the Body of Jesus was a Fantastical or not a Real Body but that it was not Truly that is Hypostatically the Body of Christ only a Vail or Garment wherein He Dwelt And in that sense it was His Body as a Man's Cloak or Garment is his Garment and so it was that as G. W. says which Christ owned as his own Body being also adds he called the Body of Jesus i. e. in some other sense than it was the Body of Christ That is It was the True Proper and Natural Body of the Man Jesus But it was the Body of Christ only as He Dwelt in it in the Body of that man Jesus as G. W. thinks He do's in the Body of George Whitehead Otherwise it cou'd not be call'd the Body of Christ and also as G. W. here the Body of Jesus This must make Jesus and Christ to be Two Persons For Example if I shou'd say the Body of George which is also the Body of Whitehead this wou'd either be Non-sense or else it must Divide George from Whitehead and make the Body to belong to George in one sense and to Whitehead in another It is told before p. 17 18. How nicely G. W. do's Distinguish between Consisting and Having and tho' he Allow'd that Christ once Had a Body that is in His Possession as a man Hath an House or a Cloak yet G. W. positively Denies That Christ did Consist of Human Flesh and Blood And if so Then He was never Truly and Really a Man only such in Appearance and False-shew Which overthrows the whole Foundation of the Christian Faith And is an Abominable Heresie long since Condemn'd by the Catholick Church as I have elsewhere shewn And that the Quakers have Lick'd it up as they wou'd Pretend by Inspiration which if so was most Certainly from the Devil the Father of Lies But let us see more of them Richard Hubberthorn in his works Printed 1663. among several Queres which he puts against Christ's being a Creature or having any Created Nature in Him do's Demand p. 49. and 50. When was that Christ Created which you say must as a Creature Judge the World And if in Mary 's time who was Judge of the World till then Was not the Person of Christ Jesus before the World was And when had the Man Christ Jesus his Beginning if you can Declare it How is Christ the only begotten Son of God if He be a Creature or how can God beget a Creature And if the whole Person of Christ was not before the Earthly Adam how was the Creation made by Him Or how can He be of the Nature of fallen Adam and not Earthly and Defiled And is the Flesh of Christ Heavenly or Earthly Or is He Christ without His Flesh i. e. He had always an Heavenly Flesh and that He has still But never took Flesh of Adam's Nature for then they think He must have been Defil'd As if He cou'd not take the Nature without the Defilement which was but Accidental to it George Fox in his Great Mystery p. 99. sets down this Principle of the Professors as he calls them That Christ hath a Humane Reasonable Soul And he Disputes against it and Battels it as a Gross Error For says he Is not a Human Soul Earthly for you say that Christ had a Human Soul and is not Human Earthly And hath a Human Body and is not a Human Body an Earthly Body was not the first man of the Earth Earthly and had an Human Body the Second man the Lord from Heaven This is the Heavenly Body and Flesh which they suppose Christ had from Eternity But here and in many other Places they Deny Christ to have either Human Body or Soul or to be a Man otherwise than as they say He was Man before the Creation This being Urg'd against them by John Bunyan Minister of Bedford who in his Gospel-Truths Opened Sect. 18. takes pains to prove that the Christ who was Born of the Virgin was the true Saviour and then Infers p. 652 of his works in these words How are they then Deceived who own Christ no otherwise than as He was before the world began For in their owning of Him thus and no otherwise they do directly Deny Him to be come in the Flesh and are of that Anti-Christian Party which John Speaks of 1. Joh. iv 3. Edw. Burrough Answers this Book of Bunyan's and coming to this Passage p. 142. of his works he Repeats Bunyan's words thus How are they Deceived who own Christ no otherwise than as He was before the world began c. And instead of Clearing the Quakers from this Objection or Disowning it to be a Principle of the Quakers he stands by it and pretends to give Reasons for it as Christ the same Yesterday to Day and for Ever And that Christ was before Abraham c. And falls upon Bunyan for his Grievous Ignorance in not Apprehending this Quaker-Mystery as he words it thus To own Him Christ as He was before the world was for Salvation But that was not the Question Bunyan's words even as Repeated by Burrough are not against owning Christ as He was before the World was for that Bunyan and all Christians own but against owning Him so And No otherwise i. e. Not as having taken Flesh in time of the B. Virgin having Suffer'd and Dy'd for us for in that Respect and not only as He was before the World was Bunyan Contends that He was our Saviour And Burrough opposing him in this shews plainly what they mean viz. That Christ has now no other Flesh or Manhood than what He had before the World was and that He is not our Saviour upon account of that Flesh of Jesus which He Borrow'd as a Vail to shrowd Himself in for a time or for what that Body suffer'd but that He is our Saviour only as He was before the World was and as they say that He is Inwardly now in their Hearts in His Heavenly Flesh and Blood which he had from Eternity And the whole Merit and Atonement for Sin they place in the Inward Shedding of this Spiritual Blood in their Hearts which they call the Sufferings of Christ yes and of His Manhood too of His Body and His Flesh thus Bantering Mankind while they Mean nothing of this of that Visible Body in which He Appear'd in the Days of Pontius Pilat and which was Nail'd to the Cross but of the Invisible Body Flesh Blood and Bones of the Godhead The Arch-Enemy having Taught them this Damnable Heresie and thereby put the Grossest of Darkness for Light and Defrauded them of whole Christianity the Faith in the outward Jesus and what He did and suffer'd outwardly for Us tho' it be Inwardly Apprehended and Apply'd by Faith which is
A DEFENCE OF A BOOK INTITULED The Snake in the Grass IN REPLY To Several ANSWERS put out to it by George Whithead Ioseph Wyeth c. London Printed by M. Bonnet for C. Brome at the Gun W. Keblewhite at the Swan in St. Paul's Church-Yard And Geo. Strahan at the Golden-Ball over against the Royal-Exchange in Cornhil 1700. CONTENTS OF THE First Part. The Preface Vindicated in an Advertisement SECT I. GEorge Whitehead's Pleasantry upon the Author of The Snake Page 1. II. His Meek and Lamb-like Treatment of him Page 2. III. His Cry of Persecution against him Page 3. IV. His Address to his Work Page 8. V. His Shuffle about their Answer to the Seven Quaeres given to their Yearly-Meeting An. 1695. Wherein a short Scheme of the QVAKERS Principles and the MONSTROVS Foundation of their Faith Page 9. VI. His Sober Caution consider'd as to those Quakers who were Possest with the Devil Wherein the Wonderful Story of John Gilpin Page 25. The Excuses which G. W. makes for this 1. That this ought not to Reflect upon the Generality of the Quakers or their Principles ibid. 2. That Satan in a Mad or Possest-Man is not Transform'd into an Angel of Light ibid. 3. That such Persons are fitter Objects of Pity than Raillery Wherein of the Quaker-Euthusiasm Page 26. 4. That not more Quakers than others have run Mad. Wherein their Excuse for Gilpin c. is Considered Page 30. Proofs of the Quakers being Mad. 1. In those who went Naked Page 42. 2. In their strange Singularities Page 48. 3. In thinking Themselves to be Free from Sin and Equal to God Page 50. 4. In Assuming to be Prophets ibid. 5. In their Prater-Natural Quaking c. Page 54. 6. In their Silent-Meetings Page 68. 7. In the New-Quakers of America Page 69. 8. In their Vindicating of Mad-Men Page 70. The Abuses and Mistakes which G. W. Alleges in The Snake As to I. The Necessity of Preaching Page 72. II. The Comparison of Fox and Muggleton With G. W's Malicious Innuendo as to the Act of Toleration Page 73. III. Their Order against Carrying Guns in their Ships Page 74. IV. Their Principles Dangerous to Government Page 75. V. Their Opposition of Tythes Page 77. VI. Their Treasons and Rebellion in Abetting Oliver and the Rump Page 83. VII George Fox his Assuming to be Equal with God Page 87. VIII Their Asserting the Sufficiency of their Light within to Salvation without Christ And Assuming the Name of Christ to Themselves Page 90. IX Their turning the Death and Sufferings of Christ into an Allegorie and a Type Page 105. X. 1. Their Spiritual Body of Christ which they suppose He had from Eternity And their Denial of His Now Human Body in Heaven Page 116. 2. Their Denyal that Christ had any Human or Created either Soul or Body while He was upon Earth Page 120. 3. Their BLASPHEMOVS Contempt of Christ Page 131. XI Their Contempt of the H. Scriptures Page 144. XII Their Conforming and Transforming to every Turn Page 146. XIII Their making no Confession of Sin or Praying for Pardon Page 149. XIV Three Matters of Fact relating to the QVAKERS Contempt of the H. Scriptures Which G. W. Denies after his Fashion Page 160. XV. G. W's Defence of Ed. Burrough for his Contempt of H. Scripture Page 166. XVI G. W's Defence of himself for the same Wherein is shewn That the Quakers are Direct Deists and the Worst sort of them Page 169. XVII G. W's Sincerity and Ingenuity in some Objections with which he Concludes the First Part of his Book Wherein the Summ of the Quaker-Doctrine is laid open viz. That they Deny the Humanity of Christ and the Divinity of Jesus Page 179. CONTENTS OF THE Second Part. SECT I. COncerning the Author Page 1. II. The QVAKERS Method in Answering of Books 1. Railing Personal Reflections and Nastiness Page 4. 2. Insolence and Threatnings against any who Oppose them Page 32. 3. Bringing of Contrary-Testimonies Page 51. 4. Double Meanings and Cross Purposes Page 78. 5. Not to take an Answer Page 82. 6. Pretending that the Quotations brought out of their Books are not True because more than is Pertinent is not Quoted Page 85. 7. Appealing from their own Printed Books to the Original Copies Page 94. 8. Falsifying the Meaning of Others For which by Will. Penn 's Rule they are Excluded from being Christians Page 100. 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 1. As to Christ come in the Flesh Page 112. 2. As to the Reality of His Death and Sufferings Page 123. 3. As to the Resurrection and Future Judgment Page 124. 4. Their Testimonies Allow'd to be Contrary upon the Point of Government and Fighting And why Wherein a Deep Secret of their Government is laid open Page 127. IV. Their Wity Answer and Repartees upon the Point of their Denying Marriage and Preaching up of Fornication Page 134. V. Their Re-Asserting of their own Infallibility and Sinless Perfection Wherein of their Idolatry Page 148. VI. Their Defence of not taking off their Hats or giving Civil Titles consider'd Page 162. And of the Pure Language as they call it of Thee and Thou Page 185. Both of which are shewn not to be mere Clownishness or want of Manners But that it Proceeds from a Design they have Form'd to Subvert all Government that is not in their Own Hands For that they think none but Themselves have any Right to Govern VII The Absurdity and Blasphemy of the Quaker Notion of The Light within shewn from Will. Penn 's Defence of it and others viz. 1. That ther is no Natural Light or Reason in Man But that all in him is Divine Page 194. 2. 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 Page 206. 3. Some Texts of H. Scripture Rescu'd from the False Glosses which the Quakers put upon them to favour the Universality of what they call The Light within Page 224. THE COLLECTION Numb I. THE Quaeres given to the Yearly-Meetings of the Quakers at London the 17th of May. 1695. With an Answer given to the same Quaeres by the General Meeting of the Reformed Quakers at Philadelphia in Pensilvania the 18th of Sept. 1695. Page 1. II. George Keith 's Relation of Two Remarkable Meetings of the Quaker Preachers at London An. 1678. Concerning Three Great Fundamental Doctrins of the Christian Faith Page 16. III. Some Passages taken out of a Ms of Humphry Norton 's which is Mention'd in The Second Part. p. 99. 100. Page 39. IV. Some of the Omissions and Alterations that the Quakers have made in the Re-Printing of the Works of their Deceased Prophets Page 52. V. A Letter of John Feild and Will Bingley to Sir Thom. Lane Lord Mayor of London An. 1695. Page 78. VI. A
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
by a Solemn Declaration asserted their Right to Possess the whole Earth and to Fight for it with the Carnal Sword And the words of their said Declaration are there set down which was Penn'd by that Renown'd Quaker Edward Burrough and Subscrib'd by Fifteen of the Principal Leaders among the Quakers in the Name of All the Rest Now G W. do's not deny one word of all this What then How do's he Answer it what is the Mistake Abuse or Calumny which he charges upon this Passage He says These are very Bitter Invidious and Calumnious Suggestions and Cruel Jealousies of a High Nature as if this poor Libeller eagerly thirsted after our Blood That Libeller as you call him I dare say had no Design upon your Blood or the Blood of any body But if you Preach up Bloody and Treasonable Doctrin must no Man Detect this without a Design upon your Blood You Proclame Blood to the Ends of the Earth especially against the Priests of all Professions Oh! Give the Priests Blood to Drink for they are worthy Slay Balaam vex the Midianites Blot out the Remembrance of Amaleck from under Heaven that is the Clergy and the Lawyers c. as the Quakers themselves Explain it See Sn. p. 230. c. yet this must not be told you but you Cry out Here is a Design upon our Blood But you Answer not a word of the Charge Are any of your Authors falsly Quoted Have they not said all these things Will you then Disown these Authors at least as to these Bloody and Desperate Tenets No. This cannot be done For then their Infallibility will Crack And your whole Foundation Sink Then will it appear that the Spirit by which they have been Led was not the Spirit of Truth but of Murder Treason and the Vilest Errors The Best Excuse that can be made for them in this Case is that which I have before Instanc'd viz. Madness For if they are in Good Earnest in all these Bloody Designs which they have Express'd Considering their Power and Number now amongst Us they are Dangerous indeed And Every Government will be oblig'd to take a Care of them And that in some other Manner than as John Parret Charles Baly and Jane Stoaks were Serv'd who were so kindly dealt with at Rome to be sent to a Mad-House and Phisick prescrib'd for them The Matters thus Suggested Says G. W. p. 17. are so Gross that we need say little to them How Say but Little to them If they are so Gross you need say the More to them But what if they are True as well as Gross And you offer not to Disprove one Tittle of the Truth of them And the more Gross one wou'd think you shou'd be the more Concern'd to Disprove them And if the least of the Proofs which are brought against you had been False or any way Exceptionable no doubt we shou'd have heard of it as from Rich. Scoryer about a small Mistake alledg'd as to his School George you shou'd either have said nothing of this Matter or have said more to it But the Nation is oblig'd to you for this Discovery You Repeat this Charge again p. 18. where you Quote the Sn. p. 133. saying Their Principles Destructive to all Government c. And you answer This is a General very Gross c. How a General was ther only a General Charge given against you and no Proof no Particulars at all Mention'd Yes George ther are abundance of Quotations and Particulars which are Insisted upon and Prov'd at large And Thou do'st not Answer to any one of them Thou Dar'st not Deny one of them yet here Thou woud'st Impose it upon the Reader as if nothing but a General Charge had been Exhibited against you This is Thy Sincerity and Quakers Plainness Their Opposition of Tythes V. From this place to p. 24. he spends against what is said in behalf of Tythes And p. 19. Quotes the Sn. saying that the Pope was the first Author of the Sacrilegious Impropriations which is more largely Insisted upon in the Sn. yet he Charges the Author as a Popish Agent and in his Contents calls this a Popish Plea for Tythes But all the Reason he gives is that some Papists were for the Divine Right of Tythes Then he names some of the Protestants which were not of this opinion And this is all Poor Man that he knows of the Matter He Answers none of the Arguments which are there brought for Tythes nor do's he bring any Arguments against them That is none of his Method But as to Fr. Bugg's Impeachment against them for opposing and Annulling the Laws of the Land which enjoyn Tythes he fairly Pleads Guilty in Express Terms while he thought he was Acquiting the Quakers of that Charge And he Re-Asserts their Seditious Principle p. 18. against The Secular Powers Imposing them Tythes being Abolisht says he by Christ's Law Which was all that Bugg Charg'd against them as making our Laws to be Anti-Christian Upon this Head I wou'd Recommend to their serious Consideration a Principle they set down in a Famous Martyrologie of theirs call'd The West Answering to the North. An. 1657. wrote by G. Fox and several others of their Chiefs suffering then some Chastisements for their Blasphemie c. Contrary as they thought to the then Laws by the Arbitrary Orders of some Inferior Magistrates There p. 80. they say That for Any Party of Men under a Government to Make Laws being not Lawfully Authorized so to do for the Binding of others and thereunto to require obedience is the setting up of Themselves above the Law and Treading it under their Feet And rendring of them whom they do so Bind their Slaves and Vassals And so is Treason Now in the Sn. Sect. xix Ther is mention'd a Declaration Sign'd by above Seven Thousand of the Quakers Abolishing all the Laws and Damning the Law-Makers who Enact Tythes the Payers of them the Receivers or any who but Countenance or Own them This was in the year 1659. At which time the Quakers were very Busie with their Proposals to oppose the Restoration of the Church and the King Rob. Rich Hiden things c. p. 29. a Quaker tells Us of two other Printed Papers of the Quakers that same year one subscrib'd by more than Ten Thousand and the other by More than Fifteen Thousand All presented to the then Parliament To whom I am Credibly Inform'd They offer'd to Raise Twenty Thousand Men against the Common Enemy so they Term'd the King and Loyal Party And they had then so much Favour That as the above Author Informs us And cannot Deceive Us in that by the Act of Parliament bearing Date the 28 June 1659 for Setling the Militia the Quakers were made Commissioners to Form Troops and Regiments to Nominate the Officers and to Assess Money for Buying Horse Arms c. He Names Five by Name whom he knew who were of the Committee for the Militia of
within G. K. met with several the like Instances in that Journey Which I will not here Repeat because we may have them perhaps in Reasonable time from himself And these which I have mention'd are sufficient to shew that however some at London wou'd Gloss it the Quaker Faith is not Grounded upon our Lord Jesus of Nazareth but upon their Light within which they will sometimes so call to Elude the world And as they Believe not that Christ took our Nature Truly and Really into His own Person while He was upon the Earth but only as a Cloak or Vaile to put about Him for a time so they think that He has now ever since His Ascension quite laid aside and thrown off that Vaile of our Nature and that He has nothing at all of it now in Heaven But that He subsists there only in that Heavenly Humanity Flesh Blood and Bones which they suppose He had from Eternity And this being their Faith they must needs think the Common Christ of all Christians as a True and Real Man subsisting in our Nature now and for ever to come in Heaven to be False and a Lye and consequently to be an Idol and our Worship of Him to be Idolatry And as a necessary Consequence of this they must Hate and Detest our Christ they must Curse Him and Renounce Him as they have done which I come next to shew And yet at the same time they Pretend to Worship the same Christ with us And produce their Testimonies to Christ thereby Intending to make us Believe as if they were true Christians because they use the word Christ and Jesus as we do but not in the same Sense which they know right well in their own Consciences Yet in their Quaker Plainess and Sincerity they wou'd thus Put upon us They Differ from us in the Object of our Faith and not only in the Manner of our Worship which Difference ther may be and ther is among Christians they Worship not the same Christ with us For otherwise if they only thought us Faulty in the Manner of our Worship why wouâ—d they for that Curse and Damn our Christ Himself call Him an Imagined God and Vtterly Deny Him But to the Proof Their Blasphemous Contempt of Christ 3. The Quakers having thus Transfer'd the whole Merit towards our Salvation from the outward Christ to their Light within They have set up these Two as Inconsistancies as Utter Enemies to one another Which they must be upon the Quaker Notion For Both cannot be the Object of Faith And since Both are made so the one by All Christians the other by the Quakers one of them must be a False God by the same Necessity that the other is the True God Therefore the Quakers tho' in Gross Dissimulation with the World they wou'd seem to speak Honourably of our Blessed Lord yet they mean it not of Him but of what they call their Light-within as has been Sufficiently shewn But on the other hand when they speak Plainly of Him They Deny Him they Renounce Him Nay they Curse and Damn Him as a False Christ a False God They send the whole Three Persons of the Holy and Ever B. Trinity into the Lake and the Pit as shewn in the Second Part p. 38. c. And Boldly and Blasphemously say That the Lord Jesus whom we Profess is Accursed ibid. p. Edward Burrough p. 101. of his works calls that Christ to whom we Pray an Idol God and a Dead God Josiah Coale of High Renown among the Quakers in his Works Collected and Reprinted An. 1671. opposing one John Newman for saying If ther be no Personal being of Christ then ther is no Christ to Exercise Faith in Answers p. 336. By this kind of Arguments of J. N. if Faith be Exercis'd in a Personal Being of Christ it 's Exercis'd upon Fancie and Imagination Which is very True for a Personal Being of Christ is not Scripture Here he makes a Personal Being of Christ to be nothing else but Fancie and Imagination and consequently no Object of Faith These works of Jos Coale have Prefix'd High Testimonies and Elogiums from George Fox G. Whithead and from Will. Penn. Wherein ther are Multitudes of the like Blasphemies Having thus made a Personal Being of Christ now in Heaven to be nothing else but an Imagination of Christians it follows That the Quakers do think Him to be an Imagined God as they say Expresly in The Sword of the Lord drawn p. 5. And here say they Sottish Minds your Imagined God beyond the Stars and your Carnal Christ is utterly Deny'd and Testify'd against by the Light which comes from Christ So that by this the Personal Christ of Christians in Heaven is an Imagined God and a Carnal Christ who is Vtterly Deny'd and Testify'd against by the Quakers Christ I have before Quoted G. W. in his Light and Life p. 54. Ridiculing of the Christians for your Boasting says he of your God and Christ at a Distance above the Clouds Stars and Firmament I Repeat it here to shew the Harmony of the Quakers in the same Stile and Sense In the same page of The Sword before Quoted the Quakers add That this Christ the man of God is God and Man in one Person it is a Lye And as for this Position That Christ being the only God and Man in one Person Remains for Ever a Distinct Person from all Saints and Angels notwithstanding their Vnion and Communion with Him the Quaker Answer is your words are Vtterly Deny'd and Detested and your Distinctions are Abominable The Spiritual Vnion and Communion with Christ was Allow'd to the Quakers But that will not serve They will have no such Person as Christ but only the Light within which is not a Person And G. Fox as before Quoted says The Devil is in them who Expect to be Saved by a Christ without them tho' they Acknowledge That it cannot be without the Operation of His H. Spirit within them as the Person fully own'd whom he oppos'd But no Matter for that They will have no outward Christ at all And they make it a Mark of False Ministers to Preach of Faith in an outward Christ Will. Penn Says of which I have often Minded him That the Person who suffer'd upon the Cross was Properly the Son of God we Vtterly Deny And in his Sandy Foundation p. 20. he calls Him a Finit and Impotent Creature Will. Bayly in his works p. 307. says what was his Christ 's Person being mean and Contemptible to them His Diciples more than another Person And p. 600. c. He vehemently opposes the Outward and Visible Christ to be the Saviour He says The Apostles did not Preach a Visible Christ with Flesh and Bones And he asks who was Enoch's Saviour and the Prophets who were before that Visible Flesh and Bones was Then he Ridicules those in the Quaker-Language before Mention'd who Preach a Visible Man with Flesh and Bones at a
Meant than to Keep to his Light within Cou'd that have told him all that was Commanded in the Law of Moses How came all the Heathen then not to Know it for they had the Light within As little cou'd it of it Self without the Help of outward Revelation have Discover'd a Messiah the Son of God to be Incarnat and offer'd up a Sacrifice for the Sins of the World This Faith as the Apostle truly Says All men have not None Ever had it by Means only of their Light within But either by Express Revelation such as was Given of it to Adam to Abraham and the Prophets or by the outward Means of Hearing as the Apostle says in that same Chap. of the x. Rom. ver 17. Describing how that same Faith commeth of which he spoke ver 8. And he says That it cometh by Hearing viz. The outward Preaching of it For as he says ver 14. How shall they Believe in Him of whom they have not Heard And how shall they Hear without a Preacher So Mad and Void of all Common Sense as well as most Impious and Heretical Is that Quaker Exposition of Deut. xxx 14. And Rom. x. 8. Whereby they wou'd Exclude the outward Christ from being the Object of the Christian Faith And Blasphemously Translate it to Themselves that is to their own Light Within And by this make the Christian Faith Common to all Mankind even to those who never Heard of the outward Christ Which is To make Him His Blessed Death and Passion Vseless and Vn-necessary to the World Another Text they urge mightily for the Vniversality of their Light within is Joh. 1.9 That was the true Light which Lighteth Every man that cometh into the World This they Understand of Faith the True Saving Faith and so suppose that Every Man must have it But the Apostle from the beginning of this Chap. was speaking of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Word by whom All things were Made And therefore not only what Light but what Life Every man or any Creature has is from Him Act xvii 25.28 Seeing He giveth to All Life and Breath and All things For in Him we Live and Move and have our Being Now that Light which He giveth to All Men is not the Light of Faith which All Men have not But the Natural Light of our Vnderstanding which is Common to All Men. And is a Ray Communicated from the Supreme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Reason The Quakers to Avoid this set about that Mad Task of Proving that All men have not Reason as before is shewn And yet wou'd give All men Faith of which no man is Capable without supposing him to have the use of his Reason Otherwise a Tree or a Stone might Believe as well as a Man I will Name but one Text more upon which they Chime Exceedingly that is 1 Joh. 2.20 27. But ye have an Vnction from the Holy one and ye know All things And ye need not that any man Teach you but as the Same Anointing Teacheth you of All things This they Interpret of the Light within which is Common to All Men. But then by this it wou'd follow That All Men do know All things Quite contrary to what the Apostle there Supposes who speaks of those who Knew not the Truth And Applys this of the Anointing only to those who Knew the Truth Ver. 21. I have not written unto you because ye know not the Truth but because ye Know it c. Therefore this of the Anointing was spoken only To and Of the True Believers and not of Infidels or Generally of All Men as is Plain to any who Read that Chapter These are the Chief Texts they Insist upon for the Vniversality of Faith which they call The Light within And they All prove Directly against them Ther are others so Forc'd and Strain'd as need not Confutation As 2 Pet. 1.19 We have also a more sure word of Prophesy c. which they apply to their Light within Whereas it was plainly spoken of the Holy Scriptures as the next Verse do's Expressly Determin it Knowing this first that no Prophesy of SCRIPTVRE is of any Private Interpretation I wish the Quakers wou'd Reflect Seriously upon this It wou'd correct the Exorbitancy of their Private Interpretations by what they call their Light within Different from the Sense of the whole Catholick Church in All Ages And let them see and Consider that ther was Great Reason for that Caution given in this same Epistle Ch. iii. 16. That the Vnlearned and Vnstable do wrest the Scriptures to their own Destruction The Quakers pretend sometimes to be Determin'd by Scripture and to admit of no Interpretation which is not in Express words of Scripture See a Book of theirs call'd The Divinity of Christ Wrote by G. Whitehead and G. Fox where in the Epistle they speak thus Where do the Scriptures speak of three Persons in the Godhead in these Express words Let us see where it is written Come do not shuffle for we are Resolv'd the Scriptures shall Buffet you about And where doth the Scripture speak of a Human Nature of Christ in Heaven And where doth the Scripture say the Soul is Part of Man's Nature Give us plain Scripture without Adding or Diminishing Come let us see Chapter and Verse c. Now the Quakers cannot Refuse the same Measure which they have Meated to others Therefore let us see Chapter and Verse where The Light within is spoke of In these Express words wher is ther any thing of Faith in the Light within of Believing In The Light within as this Appen do's often speak Where is it said that Christ was not the Lamb but that the Lamb was in Christ where is ther a word of the Manhood of God of Christ's Heavenly Flesh Blood and Bones of His Flesh that was Crucify'd when Adam Fell Where is His Body call'd a Garment or a Vessel where shall we find the Distinction of Christ Without and Within of an Outward and an Inward Christ of the Shedding of His Blood within Vs of the Blood and Bones of our Light within where is it said that the Person who Suffer'd upon the Cross was not Properly the Son of God He is oft call'd The Son of God what Text says that He was not Properly so In these Express words Come Produce Chapter and Verse Where are the Holy Scriptures call'd Beastly ware Serpents meat Death and Dust Where is the Text for Theeing and Thouing and for not taking off your Hats For your Silent-Meetings For the Ceasing of Baptism and The Lord's Supper For Womens Preaching and Womens Meetings which you call the Good Ordinance of Jesus Christ what Text do's Abolish Tythes in these Express words or Declare all going to War to be unlawful To keep Holy-Days or Marry by a Priest Where is it said that the Quakers are Infallible That their Preachings are of as Great Authority as the Scriptures and GREATER And
their Sufferings more Vnjust than the Sufferings of Christ That the Blood of Christ was no more than the Blood of another Saint That ther is no Heaven or Hell but Within Men That ther shall be no Resurrection of our Dead Bodies or General Judgment at the End of the world These are the men who call for Scripture for every thing And will allow of no Inferences But will have All in Express Words And yet they have set up the most Vn-scriptural Jargon that ever was heard of in the world They Demand Scripture for Christ's having any Human Nature in Heaven because they Deny it They Require Scripture for the Soul being Part of Man's Nature because they make it a Part of God as before shewn Let them then Produce Scripture for the Soul being a Part of God Gr. Mystery P. 90. for its being Infinit and without Beginning which they Assert in these Express words Will. Penn speaking of Baptism and The Lord's Supper Denies them to be Ordinances of Christ And for this Reason says he Reason against Railing p. 108. The Appellation Ordinances of Christ I therefore Renounce as Vn-scriptural and In-Evangelical Yet the Quakers call Womens-Preachings and Womens-Meetings set up by G. Fox The Good Ordinances which Christ Jesus hath set up in His Church And Accus'd those who oppos'd them Solom Eccles â—â—tter to 〈◊〉 Sto-John Babels Builders 1st Part. p. 15. of no less than Rebellion against the Living God This to all Considering men is sufficient to Render them Self-Condemn'd But they have a Salvo which will carry with their Deluded Followers that is That their Appealing to Scripture is only an Argumentum ad Hominem against those who do own the Holy Scriptures for their Rule which the Quakers do not but Resolve all into the Guidings of their Light within which they make the only True Gospel and Faith And my Design is not so much to Confound as to Convert them Therefore I wou'd Intreat the Sober-Minded among them to Consider of that Gospel and Faith which the Apostles Preached Whether they Taught a Faith in the Light within or rather a Faith in the Outward Jesus What was it which St. Peter Preach'd to Cornelius Ther was not a word of the Light within or Reading within Listning to that Within or the like But of Faith in the outward Jesus of Nazareth Act. x. 38 c. That through His Name whosoever Believeth in Him shall receive Remission of Sins And Cornelius had the Light within before and the Attestation of God that he had truly Follow'd it ver 2. And if that had been sufficient for Remission of Sins what needed another Faith in an Outward Man Jesus of Nazareth have been Preach'd to him And why was that Faith which Peter Preach'd call'd Words by which Cornelius and all his House shou'd be saved And that God had granted to the Gentiles Repentance unto Life Act. xl 14 18 by allowing the Faith in Jesus of Nazareth to be Preached unto them if Faith in the Light within and obedience to that had been Sufficient without any thing else If Good Cornelius had Dy'd before the Gospel had been Preach'd unto him as I before have said I will not take upon me to Determin of him but leave him to the Vn-covenanted Mercy of God But if Cornelius had Rejected the Faith in Jesus of Nazareth for the Remission of his Sins when Preach'd to him all his Former obedience to his Light within had not been Sufficient to Save him And therefore the case of the Vn-converted Gentiles upon which the Quakers do so much Depend will be no Relief to them who do after the Preaching of the Faith in Jesus of Nazareth set up their Faith in their Light within as Sufficient without It for the Remission of their Sins I do beseech these Quakers likewise to consider that large Description which the Apostle Paul gave of the Gospel which he Preached whether it was the Faith in Jesus of Nazareth His Outward Sufferings Death and Resurrection or the Faith in the Light within Moreover Brethren says he I Declare unto you the Gospel which I Preached unto you by which also ye are saved 1. Cor. xv 1 2 c. if ye keep in memory what I Preached unto you unless ye have Believed in vain For I Delivered unto you first of all that which I also Received how that Christ Dyed for our Sins according to the Scriptures And that He was seen of Cephas then of the Twelve After that He was seen of above Five hundred Brethren at once After that He was seen of James then of all the Apostles And last of all He was seen of Me also This cannot be Apply'd by any means to the Light within which cannot be seen of any body And this Great Article of the Resurrection of Christ was the Chief thing in consideration of which Matthias was Chosen in the Room of Judas Wherefore of these men which have Company'd with us Act. 1.21 22. all the time that the Lord Jesus went in and out among us beginning from the Baptism of John unto the same Day that He was Taken up from us must one be Ordained to be a witness with us of His RESVRRECTION This was the Great Foundation of the Christian Faith 1 Cor. xv 14. for says St. Paul If Christ be not Risen then is our Preaching vain and your Faith is also vain Do's not this make the Faith in the Light within to be a Vain Faith At least this is a Demonstration that it was not the Faith which the Apostles Preached For the Apostles do Testify that the Faith which they Preached had been Vain if Christ be not Risen Yea and we are found False Witnesses of God say they because we have Testify'd of God that He Raised up Christ whom He Raised not up ver 15. if so be that the Dead Rise not But against all this Conviction the Quakers will not let this be Meant of the outward Resurrection of Jesus of Nazareth but of the Rising up of the Light in their Hearts And therefore they come in for Witnesses of the Resurrection of Christ jointly with the Apostles Which is Monstrous to Believe But it is true For thus says Edw. Burrough in his works p. 42. We witness the same Christ made Manifest in Vs and His Resurrection not because Paul said so But we have seen it And are Witnesses of it And Will. Penn in his Primitive Christianity p. 103. Describing those who are True Ministers of Christ says Ministers of Christ are his Witnesses And the Credit of a Witness is that he has Heard Seen or Handled And thus the Beloved Disciple states the Truth and Authority of their Mission and Ministry 1. Joh. 1.1 3. That which we have Heard which we have Seen with our Eyes which we have Looked upon and our Hands have Handled that Declare we unto you I say if Christ's Ministers are His Witnesses they
in Pennsilvania An. 1695. And by this the Reader may Judge whether it proceeded from Want of Capacity or Sincerity in George Whitehead and the Rest of the London Quakers That in their Printed Answer to these Queries they say They are Not Plain and Direct Queries therefore cannot Positively be Answer'd by our Single Yea or Nay to Each Query as Desir'd We therefore at present send this General Answer to the Queries Of which Sufficient has been said in the First Part Sect. v. p. 9. c. But here I wou'd observe That the Pennist Quakers in Pennsilvania durst not trust their own Light within to Answer these Queries And bound themselves to stand by the Answer of their London Friends Whereas those who with G. Keith had Return'd to the Truth of Christianity took no time to Consider nor Ty'd themselves Implicitly to the Determination of Any Whatsoever They said not that the Truth was farr off beyond the Seas in Old England And they must stay till some Good Body shou'd Fetch it to them with Safe Wind and Tyde and Deut. xxx 13. See before Second Part. p. 225. From all this we may take Notice of the Different Assurances which Proceed from a Rational Faith Founded upon the Rock of the H. Scriptures And that which is Built upon the Sand of our own Imagination which the Quakers call their Light Within A FAITHFUL RELATION Of the great Opposition made by some Preachers among the Quakers to three great fundamental Doctrins of the Christian Faith at Two several Meetings at London in the year 1678 appointed to hear the Charges made by them against me George Keith for my asserting the said Three Fundamental Doctrins in my Book call'd The way cast up Printed 1677. AND The Reasons of my Publishing the said Relation IN the Year 1678 at London there being great Whisperings and Complaints privately spread among the People called Quakers against Me on the Account of Certain Principles laid down by Me in a Book of Mine Printed in the Year 1677 called The way Cast up And I happening to be then at London and hearing of the said Complaints against me and my said Book I spoke to diverse of the Ministry of the People called Quakers that they would appoint a Meeting to hear the Complaints of those Persons that Objected against some things Contain'd in my Book charging them to be False and Erronious and also to hear my Defence and Vindication touching the things to be charged against me A Meeting was procured at a Friends house call'd John Osgood a Merchant in White-Hart Court in Grace-Church-street London in the winter Season which began about the Sixth hour at Night where a Considerable number of those called Friends of the Ministry were met together with divers other Persons of account among the Quakers among whom were William Penn George Whitehead Thomas Green William Mead William Gibson George Watt Francis More Thomas Hart James Claypowl John Bull And many other besides The persons that appeared against me at the said Meeting were chiefly Samuel Newtown a great Preacher then among them who not long after Broke and went to Virginia and still Preacheth there among the Quakers as I have been certainly inform'd by some that heard him and are ready to bear witness to it and William Shewen a Preacher and a great Writer among them who hath Printed divers Books highly approved by many of the People called Quakers Containing some abominable Principles whereof I have given some account in my Second and Third Narratives of the Proceedings at Turners-Hall This man was never Censured by Friends of the Ministry for his Antichristian Doctrin Contained in some of his Books but lived and dyed in Unity with them and had Solemn Commendations and Testimonies given him by some of the Ministry at his Funeral The first Meeting not having time sufficient to hear all that was to be said for and against appointed another Meeting at the house of James Claypool Merchant in Scotch Yard in London when some others were present and mostly all the foremention'd the Meeting began about the Sixth hour at night as did the former The particulars were Three especially wherewith these two above named Persons severally charged me and blamed my Doctrine and opposed against it to be Contradictory to the Ancient Friends Books whereof they brought a Considerable number which were laid on the Table but it happened that none of them were used but instead of them the Bible was called for and some places in it read and Discours'd upon The First Particular they blam'd in my said Book and charg'd to be false was that I had affirmed that Christ's Body that was Crucified on the Tree of the Cross and was Buried pag. 131. Rose again and Ascended into Heaven and was in Heaven Diverse spoke their mind to it one after another some against it and some for it and some very doubtfully which I was greatly astonished to find I Quoted that place of Scripture in defence of the Resurrection of Christ's Body Psal 16.10 compared with Act. 2.30 31 32. Thou wilt not leave my Soul in Hell nor suffer thy holy one to see Corruption Will. Mead said to me dost thou understand this of an outward Body that which was not to see Corruption was the Seed within I answered let the places be read and compared and it will be found that they are to be understood of Christ's Body that was laid in the outward Grave so these two places of Scripture were read and several gave their assent to it that by the Holy one that was not to see Corruption was to be understood Christ's Body that was laid in the Grave whereupon Thomas Green an ancient Preacher said Friends one of two things we must needs say either that Christ's Body remains in some hole or cave of the Earth or that it Rose and Ascended for it did not see Corruption and for my part I rather think it Rose and Ascended into Heaven as George Keith affirms than that it remains in any hole or cave of the Earth Diverse other places of Scripture I had to bring forth to prove the truth of the Resurrection of Christ's Body as his own words to the Jews Destroy this Temple meaning his Body and after three days I will raise it up and his appearing to his Disciples after his Resurrection having said as it is Luk. 24.39 Handle me and Feel me for a Spirit hath no Flesh and Bones as ye see me have After Thomas Green had spoke as is above related George Whitehead said that whereas many both Priests and Professors had questioned Friends much concerning Christ's Body what was become of it and where it was by occasion of Friends Preaching Christ within so frequently he confesses that Friends were at some stand to give a possitive answer but rather evaded the Question And though in former times Friends were shy to answer the Priests and Professors Questions about Christ's Body fearing they sought
to John Draper by H. Norton p. 84. of Ms WHether Christ Jesus suffered not upon that Cross which he Preached when he was in the Body and said He that will be my Disciple must take take up his Cross Daily Luk. 9.23 Or what Cross he suffered on And how oft he hath suffer'd since the beginning See Second Part. p. 114. Ms p. 81. Wherein thou asketh me what do I understand by the Eternal Judgment Or whether ther shall be a time when God shall Judge all Men and make their works manifest and also give to every Man according to his Deeds Ans The Eternal Judge is upon his Throne and the time of his Judgment is come and the Hearts of all Men are made manifest before him And the wicked shall not Escape but shall Receive a Portion according to their Deeds Therefore say I arise ye Dead and come to Judgment for the Hour is Coming and now is when the Dead shall hear the voice of the Son of God and they that hear shall Live Joh. 5.25 N. B. This shews in what sense they Vnderstand the Scriptures viz. That the Resurrection of the Dead and the Final Judgment is already Come as before Quoted which they bid us Mark That the End of the World was Come in the Apostles time which they Infer from 1 Cor. 10.11 Ms p. 57. in a Letter to Lieut. Scot. NEver hereafter suffer such words to proceed out of thy Mouth as to say that the Glorious God was in a Wall because thy Dark Wisdom finds it Written that He fills Heaven and Earth But this I say unto thee That that Heaven and that Earth which he fills thou knowest not neither can any Vulturous Eye see into it H. Norton N. B. The Quaker Means the Inward Heaven in the Heart which he says no Vulturous Eye can see into And they Acknowledge no other Heaven or Hell See First Part. p. 62. Snake p. 164. And Sat. Dis p. 55. For the Outward Heaven the Quaker Eyes can no more see into than those Eyes which they call Vulturous I will close my present Excerptions out of this Precious Ms with an Account which this Norton and one Will. Shaw gave of their Examination before John Bret Governor of Wexford in Ireland p. 86. of the Ms Governor Are you the Men Quakers Yea. Gov. Why did you Disturb the Minister yesterday Hum. Norton Examine the business to the bottom we were forc't out of our Meeting and brought to the Steeple-house And if there was any wrong done we had it Gov. By whom Hum. By a Lieutenant Gov. But not to disturb the Minister Humb. A Minister of Christ cannot be disturb'd neither is it contrary to the order of the Church of Christ for all to speak one by one Gov. But you have transgrest the Law in disturbing our Minister Hum. What 's your Law contrary to the Law of God Gov. Nay Hum. He is no Minister of Christ neither have we transgressed any Law of God Gov. Why is he not a Minister of Christ Hum. He was found in the Idols Temple having the chief seat in the assembly standing Praying in the Synagogue Gov. You all say so Hum. Send for him hither let us speak with him Gov. I have no command of him but I shall axamine the Lieutenant and if he have transgrest let him suffer Hum. Be not partial but let it be before us Gov. Take these men into your charge Gaoler Hum. Well mind the fear of God This was the effect of what was spoken so near as can be remembred Hum. Norton Will. Shaw The Recommendation of the above named Humphrey Norton by E. Bourrough and Francis Howgil when he went to Ireland and Answered and put the above Queries NOw dear Friends I rejoyce in the Lord that his care is towards you and his love abids for you who are unto him begotten and not of him forgotten in visiting you with his power to the refreshing of you in sending this my dear Brother and faithful companion in the Kingdom of Jesus call'd Humphry Norton who cometh to you in the name and fear of the Lord and not of his own will but according to the will of God as being moved thereunto by the spirit of the Father And unto you all I do him recommend as a faithful Labourer to be received by you in the name of him that sends him in tender pitty for you all and the blessing of the Lord upon his Faithfulness I doubt not But the flock will receive refreshment the weak will be strengthened the weary laden will be comforted and the body will be edified and for this cause hath the Lord chosen him into this service to manifest further unto you the power of the Gospel of God by his Ministry upon which the blessing of the Lord be for ever And with my dear Love in the Lord saluting you all that are faithful farewel in the Lord. London 10th of 3d. Month 56. to the Churches in Christ in Ireland by a lover of your Souls and a Labourer in the Gospel of Jesus Christ E. B. Receive Hum. Norton in the Lord whom the Lord hath moved to come unto you who is a brother and faithful in the Lords work and be subject unto him in the Lord all unto him for I much desired that he might come unto you and so the Lord hath orderd it And as you receive him you receive me Francis Howgill Some Few of the Many OMISSIONS and ALTERATIONS in the Re-printing of the Works of the Deceased QVAKERS tho' said to have been given forth by the SPIRIT of the ETERNAL GOD to Trim with every Turn of Government And Cover the Deceit of their Horrid Principles 1. EDWARD BVRROVGH the Second in Honour to the Great FOX among the Apostles of the Quakers Printed a Book An. 1656. to which he gave this Title A TRVMPET OF THE LORD Sounded out of Sion Which gives a Certain Sound in the Ears of All Nations And is a True Noise of a fearful Earth-Quake at hand which shall shake the whole Fabrick of the Earth and the Pillars of its standing shall Fall and never more be set up again Or Fearful Voices of Terrible Thunders uttered forth from the Throne And is an Alarum and Preperation for War against all Nations where Gog and Magog resideth And sheweth the Wounding Sword of the Mighty God from whose Blow the Kings nor the Captains nor the mighty Men cannot Fly to Escape Declared and Written by a Son of Thunder In an unknown Language which none can Vnderstand save the Redeemed of the Lord. By one whose Name is truly known by the Children of the same Birth but unknown to the World though it be called EDWARD BVRROVGH Ther is more than here set down in that Magnificient Title-Page But I would shew the Reader thus much to let him see the no ordinary Stile of the Quakers In this Book p. 9. Ther is a Chapter against the King and his Cause then under the