1.19 is Perverted when taken in that sense and averrs that the Apostle there Doth not tell of Human Blood to Redeem them with for says he Human is Earthly What Blood is it then which Redeems Us He go's on to tell in the next words But Christ whose Blood is Spiritual is Lord from Heaven c. And then he Asks Was that Human Blood which Christ saith except a Man Drink he hath no Life in him and which Cleansed the Saints from all Sin who were Flesh of Christ 's Flesh and Bone of His Bone G. W. means that this cou'd not be the outward-Flesh But that it was the Eternal and Spiritual Flesh before spoke of Which the Quakers suppose that they have within them and this is it which they call their Light within But I will Answer this Quere of G. Whitehead's because I believe he ask'd it thro' Ignorance and that many Quakers are Deluded by it Therefore I say That it was Human Blood of which Christ said Except a man drink of it c. But the Figure lies in the word Drink not that we were literally to Drink the very Material Blood of Christ but to Feed upon it in our Hearts by Faith i. e. in the Satisfaction and Atonement thereby made to God for our Sins But to put the Figure upon the Blood as if that were only Figurative and not True Real Material and Human Blood which Christ offer'd for us but a Notional Spiritual which is not Real Blood this is the Fandamental Error of the Quakers and which overturns the whole Christian Faith And now what do's it signifie to bring Quotations out of the Quaker Books which speak of the Blood of Christ and bear witness to it while they mean not Real or Human Blood of our Nature but only the Inward Spiritual Life of Christ in our Hearts And do not Distinguish this at all from His Blood As G. W. says in the same Book before Quoted Truth defending c. p. 63. Whose Christ's Blood is not differing from His Life which Redeemeth from sin as thou Imaginest says he to his opponent Christopher Wade who having said as G. W. Quotes him That our Blessed Saviour did Instruct men to lay fast hold of and to abide in such a Faith which Confideth in Himself being Without Men. G. W. Replies p. 65. That 's Contrary to the Apostles Doctrin And the Saints Faith stood in the Power of God which was In them Again ibid. G. W. opposes this of C. Wade's which he Quotes That the true Christ doth by infallible Arguments prove Himself not to be a Spirit i. e. not a meer Spirit as in the next page G. W. Quotes him And G. W. gives the like Answer to this which is says he Quite against the Apostles Doctrin who Preach'd Christ In them the Hope of Glory and a Quickening Spirit That Christ is a Spirit and Ever was no Christian Doubts But that He has not likewise a Body not from Eternity as Quakers and Muggletonians madly Dream but an Human Body of our Nature which He took into His own Nature in the Womb of the Blessed Virgin and will for Ever Retain United in His Person true God and Man and therefore is not now a meer Spirit as before His Incarnation none can Deny but the Grossest of Hereticks And G. W. here Denies it and says That to affirm Christ not to be a meer Spirit is contrary to the Apostles Doctrin who Preach'd Christ In them No Christian denies but that Christ by His Blessed Spirit and Influence do's Dwell in the Hearts of Believers But therefore to Deny the Demonstration which Christ gave Luk. xxiv 39. That He was not a Spirit but had true Flesh and Bones is such a Degree of sottish Infatuation as has Possest none amongst us but these Miserable Quakers Why else did G. W. oppose C. Wade for urging this Scripture in Proof that Christ was not a Spirit but had a True Real Human Body G. Whitehead's meaning was as before shew'd p. 18. that the Person who then Appear'd to the Apostles was not the Christ. No but only a Vail or Garment of Borrow'd Flesh and Blood which He Wore And by which the Quakers expect no Justification but only by their own Works wrought In them by the Spirit Thus ibid. p. 62. G. Whitehead brings in C. Wade saying thus That God doth totally exclude works whether wrought by Men or by any Spirit in man whatsoever for Mens Justification He do's not Exclude Works as being a Necessary Effect of Faith and as Requir'd by God and without which when Possible true Faith cannot be nor can men otherwise be made Partakers of the Benefit and Purchase made for Us by the Obedience and Death of Christ But that our works tho' wrought in us by the Operation of the Holy Spirit as all our Good Works are yet must not come in for any share of the Merit and Satisfaction for Sin and our Justification thereby Psal xlix 8. For it Cost more to Redeem our Souls so that we must let that alone for Ever Our Works tho' necessary to Qualifie us and make us Susceptible of that Justification which Christ hath Purchased for us by His Blood yet are they Totally Excluded from being any Part of the Meritorious or Procuring Cause of our Justification And to this G. Whitehead's Answer is This is a Doctrin of the Devil The same Answer He and Will. Penn Repeated in their Serious Apologie Printed An. 1671. to shew they Alter not p. 148. to those who objected to them That they Deny'd Justification by the Righteousness which Christ hath fulfilled in His own Person for us wholly without us and therefore Deny the Lord that bought us To which their Answer is in these words And indeed this we Deny and Boldly affirm it In the Name of the Lord To be the Doctrin of Devils and an Arm of the Sea of Corruption which do's now Deluge the whole World It makes ones Hair stand on End to Hear such outragious Blasphemy against the very Heart and Foundation of the Christian Religion Against which the Cursed Spirit do's thus Gnash his Teeth to see his Chief Principle Attackt of making men trust for their Justification and Salvation to what is wrought in their Hearts by the Spirit of God as they suppose for which they oft mistake as in the Present Case the most Venemous Suggestions of the Devil Now if the Quaker method of Contrary Testimonies wou'd be allow'd See 2d Part. Sect. ii N. 3. they might Easily get off from all this by what Will. Penn has wrote in Point blank Contradiction to what is above Quoted in his Primitive Christianity Printed 1696. p. 79. where he owns Justification only for the sake of the Death and Sufferings of Christ And nothing we can do says he though by the Operation of the Holy Spirit being able to Cancel old Debts or wipe out old Scores You see he says here Though by the
and Faith that is in us to every sober Enquirer and indeed are glad of an opportunity to satisfie any such Person who may be in doubt of the soundness of our Faith in the saving Fundamentals of the Christian Religion we have with the full and Unanimous Consent of this our said Yearly or General Meeting given a plain positive and we hope Christian Answer to each of the said Queries which that they may give thee full and ample satisfaction of our soundness in the Christian Faith in the sincere desire of Us who in behalf and by appointment of the said Meeting do subscribe and remain They Loving Friends Rich. Dungworth John Hampton Thomas Martin Geo. Hutcheson John Hart Thomas Budd Here follows Dr. Lancaster's Queries with the above-named Meetings Answer to each Query To the Quakers assembled in their Yearly Meeting at London this Whitson Week 1695. GReat objections have been made against you in many Books which of late Years have been writ as well by those who have departed from your Communion as by others But because we would not willingly take an Account of you only from your Adversaries no nor yet the advantage which may be had from some of your own Apologists we have chosen this solemn Time of your most general Assembly that you have in the World where there comes of your Number out of all parts where any of your Profession live even as far as from the West Indies on purpose to attend this your Yearly Meeting at London We have chosen this most solemn and convenient time for you to vindicate and clear your selves and to give satisfaction to the World particularly to the Church of England as to these great and grievous objections which are made against you It is said of you that as Hymeneus and Philetus 2 Tim. 2.18 did construe the Resurrection spiritually saying It was perform'd inwardly within our Souls and so avoided the litteral and outward Resurrection of the Body which the Scripture calls Overthrowing the Faith so that you do construe the Resurrection in the same spiritual manner to be the rising again of Christ or the Light in our hearts and consequently that the Saints generally have attained the Resurrection already and that ther will be no Resurrection of these our Bodies after they lie down in the Dust And not only this but That you construe likewise those Scriptures which testify of our Lord Jesus Christ in this Allegorical manner to mean no more than what you call the Light within and That this Christ or Light is Born and Crucified Dyes is Buried Rises again Ascends and is Glorified within you That it sheds its Bloods within you and thereby quenches the Wrath of God in you as your Sacrifice or Propitiation And that Christ has now no other Blood or Body than what he has within his Saints or other than he had with his Father before the World began That the outward Blood of that Man Jesus that was shed at Jerusalem was not the Propitiation or any Satisfaction to the Justice of God for our sins but only the spiritual Blood shed inwardly within us And by these means when you are asked Whether you believe in Christ that Dyed for our sins Rose again and Ascended and that by his Blood we are saved c. You can readily answer Yea That you believe all this and yet mean it all in an inward Allegorical sense that is The Blood shed within you The Light or Christ suffering within you c. and thereby deceive others and your selves and keep your meaning hid and double that the Truth of what you hold may not be known which if in plain words told and asserted would grate all Christian Ears and shew you to be those miserable Hereticks before told who brought in damnable Doctrines denying the Lord who bought them Therefore that you may clear your selves from this great and grievous Charge you are desired to give a plain positive and direct Answer to these following Queries Your Reasons or Explanations are not required this not being intended for a Dispute but only your plain Yea or Nay to each of these Queries that your Doctrine and Faith may be known Query 1. Do you believe in a Christ without you now in Heaven The Christian Quaker answers Yea. Qu. 2. Hath he now in Heaven the same Body tho' changed in Qualities and Glorify'd which he assumed in the Womb of the blessed Virgin in which he Suffered Dyed was Buryed Rose again and Ascended outwardly Ch. Qu. answ Yea. Qu. 3. Will he return in that same Body outwardly or without men to judge the World in the last day Ch. Qu. answ Yea. Qu. 4. Will our dead Bodies arise the same Bodies though altered in Properties and Qualities which we now have and shall lay down in the Dust Or do you believe an outward and litteral Resurrection contrary to Hymeneus and Philerus Do you believe that the Saints generally have already attained the Resurrectien either before or since Christ came into the World Ch. Qu. To the former part of this Query we answer Yea To the latter Nay Qu. 5. Do you believe that Christ or the Eternal Word was so made Flesh as that he truly and really became Man as truly Man as he was God and not only as the Socinians say that he dwelt in or did inhabit the Person of that Man Jesus Christ as a Garment or a Vail as he dwells in or inspires other holy Persons though not in so high a Degree or as Angels assume Bodies like men wherein they appear without taking them into their own Nature or thereby becoming Men Ch. Qu. answ Yea. Qu. 6. Is Christ now at this day and for ever to come truly and really a Man in true and proper humane Nature without all other men Ch. Qu. To this we answer Yea under the Qualifications contained in the second Query viz. changed in Qualities and Glorify'd Qu. 7. And lastlv Was his outward Blood outwardly shed at Jerusalem the true Propitiation and Satisfaction for our sins Is this the true saving Faith Was not his outward Blood that Blood without sheding of which there could be no Attonement Heb. 9.22 Ch. Qu. Answer Yea not excluding the work of the Spirit of Christ in our hearts The above Queries were signed by Dr. Lancaster Chaplain to the Lord Bishop of London and delivered Fryday the 17th of May. 1695. into George Whitehead's own hands in their general Assembly in Grace-Church-street and there publickly read They were desired to return their Answer to Dr. Lancanster at Mr. Wiseman's House a Chyrurgion in Long-Acre But we hear of no Answer that they returned Wherefore the said Queries were presented to the Yearly Meeting of the Quakers in Philadelphia That Party which have Excommunicated Mr. Keith returned Answer as set down in the Preface But that Party which joyn with Mr. Keith presently returned the Answers above inserted after each Query THis is Verbatim what was Printed at Philadelphia
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
where by Jesus Christ His only Son our Lord they mean only Righteousness which they call Christ and Sin they call Anti-Christ and the Seed of the Woman they make to be only a Principle or Quality in our Hearts and not any Person which are the very Words and Sense of Will. Penn in his Part of The Christian Quaker p. 97 98. And in his Address to Protestants p. 118 119. What is Christ says he but Meekness Justice Mercy c. And thence Infers that every Meek Man must be a Christian But the Familists go on in the words of the Creed Who was Conceiv'd of the H. Ghost Born of the Virgin Mary that is in their Cant as every one of them is Conceiv'd of the H. Ghost by the Renewing of the Spirit in their Hearts Born of the Virgin Mary i. e. In their Virgin Hearts Thus the Quakers understand it See Will. Bayly's Works p. 291 292 293. where this is at Large Insisted on And the standard of the Lord. p. 17. says in this same sense That where Christ is Born He is Born of a Virgin that is In them as there Explained Again Suffer'd under Pontius Pilat was Crucify'd Dead and Buried and Descended into Hell i. e. That Jesus Christ or The Light is Crucify'd c. In Men under Pontius Pilate i. e. The Wicked one or our Corruptions and Lusts. Et sic de Caeteris And the same Author tells p. 100. That because of these Double Meanings of the Famalists ther was no way to Discover them by any Words or Tests that cou'd be fram'd But only by making them Renounce and Disown their Ring-Leader one Henry Nicholas and to Condemn his Doctrin which they wou'd not do And thus must we deal with their Spawn the Quakers while they Refuse to Disown the Pernicious Doctrins of Fox Whitehead Penn c. we must Conclude That they still do own them notwithstanding of all their Jesuitical and Janus-Confessions which they have Copy'd after the Like Plain-Dealing Familists Of whom you may see more in the Authors I have Quoted Who wrote before ther was a Quaker in the World or the Name known But this shews who were the Fathers that Begot them For they were the Sons of Many Fathers All the Pestiferous Sects of Forty One Whose Vomit they have Lick'd up and Render'd it ten times more Nauseous and Deform'd And the Legions which Possess'd these Sons of Belial are Enter'd with Double Force and Malice into this Herd of Swine whom They have Captivated both Souls and Bodies in an Higher Degree than any of the Former or than Any perhaps that have been known in any Age Which I come next to shew with G. Whitehead's Defence of them His Sober Caution consider'd as to these Quakers who were Possest with the Devil wherein the wonderful story of John Gilpin VI. His Sober Caution as he call's it contains the first 12 pages of his Book And it is all spent in warding off the several Instances which cannot be Deny'd of Quakers Possess'd with the Devil in most wonderful and Astonishing Manner The Bulk of his Reasons is that such Instances can be no Reflection upon the People call'd Quakers or upon their Principles more than if they had happen'd among any others of other Communions 1. But this is Answer'd in the Sn. Sect. xxi p. 309. c. where it is shewn that such Enthusiastical Madness and Possession do's proceed from the Principles of the Quakers and is caus'd chiefly by them And besides it is a most Notorious Mortification to their Pretence of Perfection and the Spirit of Discerning beyond all other Men. 2. But G. W. adds some other Arguments here as p. 3. he Asks How Satan is transform'd into an Angel of Light when he appears like a Mad-man a Witch a Devil a Blasphemer Ans. Who says that he appears then like an Angel of Light You must allow him sometimes to take his own shape But Secondly The Pretence of Godliness and High Illuminations which these Possess'd Quakers make such Great Boast of that is the Sheeps Cloathing and the Disguise of Light which Satan then puts on and with which many are Deceiv'd 3. G. W. adds next that Men thus Mad or Possess'd are fitter Objects of Compassion than of that Wit and Raillery which the Author of the Sn. bestows upon the Quakers Ans. That is true And that Author bestows none of what G. W. call's Wit or Raillery upon them unless G. W. reckons himself as one of them The Author of the Sn. do's not esteem All the Quakers in that High Degree of Enthusiastical Madness as Gilpin Toldervy c. And therefore G. W. ought to take that little Familiarity us'd sometimes with him as a Complement as supposing him not in that Excess as others as not yet Quite without the Boundaries of Reason out of which when he shoots sometimes with Extravagance so Excessive as to Pass the Reach of Argument then is he in kindness to be Reduc'd by shewing him his Folly in it's Plain Dress which he call's Wit and Raillery Nor is this without its Pity and Compassion though Laughing may be the Cure as to Hypocondriacks who cannot be Reason'd yet sometimes are Jested out of their Delirous Imaginations Which when any man comes to be Persuaded are the Immediat Dictates of the Holy-Ghost then is his Madness in Perfection And the Quakers have never yet been able to give us any Mark or Rule or shew of Reason that they do not thus mistake All their own Wild Imaginations for the Inspiration of God We see and G. W. cannot but own it to what Excessive Heights this Enthusiastical Principle has driven some of the Quakers therefore let the Rest beware for they are upon the same Rode They have lost their Compass while they set their Light above the Scriptures And have no other Assurance that they are in the Right but their own Assurance that they are so Which sort of Assurance not only Sometimes but Always do's accompany every Error For no Man can be in any Error who do's not think himself to be in the Right Else he were not in an Error but in a Willful Obstinacy if he Persisted in it after he knew it it to be an Error Now to Christians who believe the Divine Revelation of the H. Scriptures these are a Rule by which we measure our own Imaginations and if any thing comes into our Heads contrary to these we are bound to Reject it But to believe it a Divine Inspiration and so not Controulable by Scripture this is to be Mad to be given up to all Delusion to surrender our Hearts as a Blank Table for the Devil to write what he pleases upon and to pass it as the Ingravings of the Finger of God! And if ther be no Light that is no Vnderstanding in us but what is Divine we must think every thing Divine that is written there And then we are Seal'd up in Error from which ther
can be no Returning while we keep in that Principle the Scriptures can be no Reproof or Cheek to us while we think that what we call our Light with in is Superior to the Scriptures and by which the Scriptures themselves were given forth And Reason which is Human and as these Men term it Carnal can never be admitted by them to Rectify what they think to be Divine So that all Avenues are stopt to their Recovery This is the most Dreadful condition that any Man can be suppos'd to be in It is Desperate to any thing but a Miracle Therefore you see what Reason we have to Remove Men from this Principle And this is the Heart of Quakerism They Reckon themselves Secure without Reason They are sure because they are sure And this sort of Assurance proceeds from the Imagination and therefore is strongest in Mad-Men And the Maddest of the Quarkers the most highly Enthusiastick have the strongest Assurance of this kind How different are these Men from those sort of Christians to whom St. Peter writes and admonishes them To be Ready always to give an Answer to every Man that asked them a Reason of the Hope that was in them 1 Pet. 3.15 But our Quakers give no Reason they cry out upon Reason as Carnal and are against It because It is against them For no Reason can be given for any Hope or Inward Perswasion which is not Grounded upon Reason Fancy and Reason are two things And no Reason can be given for Fancy This is the Difference betwixt that Perswasion or Assurance which comes from the Sobriety of Religion and that which comes from Enthusiasm Enthusiasm is Imagination and no Reason can be given for what Assurance comes from thence But the Assurance of Religion is a Sober and a Rational Persuasion Grounded upon Reason and therefore ther is always a Reason to be given for it This do's not take away or lesson the Necessity of the Ordinarie Assistances and Inspirations of the H. Spirit which are in a sound sense call'd likewise Enthusiasm This is Explain'd and the difference of Enthusiasms clearly laid down in the Sn. Sect. xxii But I have said so much of it in this place that Line upon Line Precept upon Precept here a Little and there a Little I might by any means Instill this Difference of the Quaker from the Divine Enthusiasm into their Minds and Guard them from this Fundamental Error which carries in its Belly all the others into which they are led And of which they must first be Cur'd before they can be Retriv'd from any other And to Repeat it again that they may keep their Eye still upon this One Point all I desire of them is to let their Enthusiasm or Inspiration be Subject to the Scriptures and not set up Above them This was the Rule in all Holy Enthusiasms they submitted to be Try'd and Examin'd by the Rule of the Scriptures Then we have some Rule some Compass to Steer by But if we set our Enthusiasm Above the Scriptures this is the Wild the Mad the Diabolical Enthusiasm of which I have been speaking And of which if the Quakers were once Cur'd they wou'd with the Blessing of God soon Return to a Sober Mind 4. G. W. is very Angry it shou'd be said that the Quaker Principles do make men more susceptible of the wild Impressions of Enthusiasm than other Men. And says against this that as few of them have run Mad as of other Men. And p. 8. he Provokes his Adversary to produce his Catalogues of the Quaker Mad-Men Why truly if Catalogues had been kept of them I believe they wou'd be found to Exced any of such a Number of Men by the Instances which we have seen of them All of which G. W. wou'd throw off by Instancing in a Few whom he says they have Disowned Thus says he p. 3. 4. His Instances of John Gilpin in 1653. James Milner and John Toldervy cannot affect the Quakers since they have Long since testifi'd against the Madness of those Persons he Mentions Ans 1. Other Persons were Mention'd besides these And ther are Many More of the Like Ans 2. These Persons above Nam'd have not been Testify'd against as Mad-men by the Quakers But on the Contrary James Milner is Justify'd for a True Prophet by G. Fox after all the Madnesses he was Guilty of Which is shewn in the 2d Part. Sect. ii N. 7. G. F. calls him a True Prophet of The Lord. And G. W. Now calls him a Mad-Man which I know not how to Reconcile but by owning of the Truth That the Quaker-Prophets are Mad-Men If G. W. can find any other way let him shew his Parts In the next Place as to Toldervy he went Back and Forward And the Quakers did Own or Dis-own him as he went To or From them But I know not that they have made a Mad-Man of him before this time now in this Antidote If they thought him Mad they spent their time well in writing so Many Books against him And Answering of his Books But as for Gilpin he left them Quite after he had by the great mercy of God Recover'd from his so Monstrous Possessions by the Devil while he was a Quaker He had enough of them Therefore they Laid Load upon Him But what was it they Charg'd him with It is Horrible to Repeat it They Mistook the Devil for God! They Attributed the Possessions he was under to the H. Spirit And said That they were the Workings of The Light within or Christ in his Heart subduing the Devil or his Corruptions which Trembled in him And that this was the Cause of his Dreadful Convulsions That his Charging them upon the Devil was Blaspheming of God whose Work they were That his seeking for Relief from them which they call'd the Cross of Christ And not being willing to Ly Under them was his Deserting of God And Returning under the Power of the Devil being Weary of Bearing the Cross c. All this Appears by the Answers which the Quakers put out to this Relation which Gilpin gave of himself call'd The Quakers Shaken An 1653. One is in G. Fox's Gr. Myst p. 297. Ther is an other call'd The Standard of the Lord c. by Atkinson Burrough Howgil and 15 or 16 more whose Names are Subscrib'd the same year An. 1653. This Book I Forc'd my self to Read over with Horror and Reluctancy because of the Diabolical Fury Rage and Blasphemy which fill every Page in it There p. 23. They Answer Gilpin's saying that that Trembling which seiz'd him was of the Devil thus I manifestly witness against thee that it was the Lord of Heaven and Earth that made thee Tremble And p. 11. Concerning the Power that struck thee down from thy Chair that I own to be of God And that which spake to thee Bidding thee be Humble and brought the Low down upon thy Knees That I own to be of God c. Now what this
Christ and the Garment which He wore between Him that Came and the Body in which He came between the Substance which was Vailed and the Vaile which Vailed it Lo I come a Body hast thou Prepared Me. There is Plainly He and the Body in which He came Ther was the outward Vessel and the Inward Life This we certainly know and can never call the Bodily Garment Christ but that which Appeared and Dwelt in the Body So that by this Jesus was not the Christ only the Prepared Body Garment or Vaile in which Christ Dwelt The same Argument is Prosecuted by Will. Penn in his Part of the Serious Apology p. 146. and in the like words with Is Penington to shew the Unanimous Consent of the Quakers in this the Heart of their Christianity These are his words He that laid down his Life and suffer'd his Body to be Crucify'd by the Jews without the Gates of Jerusalem is Christ the only Son of the most High God But that the outward Person which suffer'd was Properly the Son of God we utterly Deny A Body hast thou Prepared me said the Son then the Son was not the Body tho' the Body was the Son's i. e. The Body was the Son's as a man's Garment or Vaile is his who owns and wears it as the Body of Will. Penn is the Son's who he supposes Dwells in it But the Son was not the Body that is Jesus in whose Body Christ Dwelt was not the Son not Properly the Son of God but in a Large sense as other men are call'd the Sons of God And Christ Suffer'd His Garment or Vaile the Body of Jesus to be Crucifi'd But that the outward Person which suffer'd was Properly the Son of God the Quakers do Vtterly Deny And as that Person which Suffer'd was not Properly the Son of God it follows as certainly that the Son of God was not Properly that Person or was not Properly a Man This was the Meaning of Will. Penn in his Sandy Foundation p. 20. calling Christ a Finit Impotent Creature He did not mean the Eternal word Or that this Word was Properly a Man in our Nature for then tho' the Manhood was a Creature and Finit yet the Man or Person was not so As a Man's Body is Corruptible yet the Person Consisting of Body and Soul is not so Tho' the Properties of Each Nature whereof a Person do's Consist may be Attributed to the Person as a Man is said to Dye to Eat Drink Sleep c. tho' these are Proper only to the Body And likewise he is said to Think to Reason to be Immortal tho' these are Proper only to his Soul Thus God is said to Dye to shed His Blood c. tho' this be Proper only to the Manhood which the Word assum'd into His own Person And Man is said to be God Infinit Almighty c. tho' this be Proper only to the Divine Nature of Christ who is likewise Truly and Properly a Man And none who had a True Notion of this cou'd ever have brought himself to call Christ a Finit Impotent Creature Such a Blasphemous Contempt of our B. Lord and God cou'd never have Dropt from the Pen of a Christian But upon Will Penn's Scheme that the Word was not Properly a Man it must follow that the Person who Suffer'd was not Properly the Son of God And Consequently that the Person who Suffer'd which is the Christians Christ was but a Finit Impotent Creature and not Truly and Properly the Christ J. Pennington asserts that the Name of Christ did not belong to the Person of Jesus which he calls only the Vessel or Vaile as in his Quest to Professors p. 25. but only to the Light or Christ which Dwelt in Jesus as in the Quakers So that the Name Christ says he is not given to the Vessel but to the Nature to the Heavenly Treasure to that which is of him In the Vessel And he Contends That it was not the Flesh and Blood of the Vaile which was the Sacrifice that Cleanses i. e. not the Flesh and Blood of Jesus but The Flesh and Blood within the Vaile i. e. the Spiritual Flesh and Blood of their Light within Not the Flesh and Blood says he of the outward Earthly Nature but the Flesh and Blood of the Inward Spiritual Nature Not the Flesh and Blood which Christ took of the first Adam's Nature but the Flesh and Blood of the Second Adam's Nature And What is the Laver of Regeneration says he p. 24. wherewith the Soul is washed Is it the water which ran out of the side of the Natural Body when it was Pierced with a Spear or the Water which floweth from the Spirit And Can outward Blood Cleanse the Conscience c. Now G. W. is not against telling the History of the Life and Death of Jesus that is as he puts the Caveat Truly Consider'd i. e. so as not to lay the stress of our Salvation upon Faith in those outward Sufferings or to make that Necessary to us That Prerogative they Reserve only for the Sufferings Blood-shedding c. of Their Christ the Light within That only is sufficient without any thing else And when you come to this say they in a Book Intituled The Doctrin of Perfection vindicated Printed 1663. p. 19. you will cease Remembring His Death at Jerusalem and will come to see how He hath been Crucify'd In you c. His outward Death is to be Forgotten for the stress do's not Ly upon that And as Mr. Penn says in his Quakerism a new nick-name c. p. 12. Since they believe that appearance of Christ in the Flesh at Jerusalem they need not Preach what is not to be again See Satan Dis-Rob'd p. 11. Ther is an End of any more Preaching or Faith in that Nay it do's Hurt as taking men off from Trusting wholey and soley in the Light within as sufficient without it Which is the very Heart and Soul of the Quaker-Faith And therefore they think the Heathen in a Better Condition than those Christians who lay so much stress upon the outward Christ His Death and Sufferings for that the Heathen have not that Encombrance to Divert them from Trusting wholly to their Light within and to nothing else And they think the Faith in the outward Christ so very Destructive that G. Fox Denounces them to be Reprobates and Possest with the Devil who Expect to be sav'd by Faith in the outward Jesus and as wholly Ignorant of the Inward Presence of Christ in the Heart For thus he Replies upon Christopher Wade who had in a Book he wrote call'd Quakery Slain asserted the Necessity of Faith in the outward Christ but withall he is Full and Large upon as Great Necessity of the Inward Presence and Operation of the Spirit of Christ in our Hearts In his Inspections Influences and Operations and by His Spirit Dwelling even in the Hearts and Societies of His People as he words it
p. 4. And that by his Spiritual Influences He is in all His Saints p. 7. That He is Dwelling in the Believers Heart by Faith of and in Him p. 19. And from thence the Saints are said to be the Habitation of God through the Spirit p. 36. And much more to the same Purpose But all this Faith is built upon the outward Christ His Death and Sufferings without Vs And therefore G. Fox wrote an Answer to this Book in his Great Mystery p. 246. And Replies thus upon Wade p. 250. And the Devil was in thee and thou saith thou art saved by Christ without thee and so hath Recorded thy self to be a Reprobate and Ignorant of the Mystery of Christ within thee So that by this Doctrin to believe in a Christ without is to be Possess'd with the Devil to be a Reprobate and Ignorant of Christ within For they make to be these Two Christ's as they objected against G. Keith when he Preach'd to them of a Christ without Which G. W. here allows Truly Consider'd that is to Believe the History of Christ but not to Trust in Him as an Object of our Faith for that wou'd take away the Sufficiency of the Light within without the outward Christ And this G. W. do's plainly Confess where he tells what it was for which they were Angry at G. Keith not the Preaching Christ's outward Sufferings But says he at his Vndervaluing the Light within as not Sufficient to Salvation or not Sufficient without something else These are his words p. 28. And this is as Plain a Confession as can be in words And G. W. go's on to Prove it by saying that the Light within is God and Christ c. Which he Denies to our Jesus the Son of Mary wou'd it be good Doctrin says he to say Light and Life p. 54. that Mary and Simeon carry'd their Saviour on their Arms or that they carry'd God in their Arms if that Child was God-Man as he Will. Burnet terms him And he Upbraids W. B. thus your Boasting of your God and Christ at a Distance above the Clouds Stars and Firmament And p. 55. whereas we are Accused says he with Denying that Blood let out to be any way Meritorious to Salvation I ask whether any thing is of Eternal Merit and worth that is not Everlasting This is to Exclude the Blood which Christ took in Time of our Nature from being Any way Meritorious to Salvation But placing all upon the shedding of His Spiritual Blood which He had as God from Eternity Agreeably G. Fox attributes all the Merit towards Salvation in that Flesh of Christ which was Crucify'd when Adam Fell as before Quoted out of his Several Papers for the Spreading of Truth Where p. 57. he go's on thus so Adam and Eves Flesh was Defiled but the Flesh of Christ the Lamb slain from the Foundation of the world yet His Flesh never Corrupted which Flesh is the Offering and in this Flesh is the Belief that takes away the sin that never Corrupted that is the offering for Sin and the Blood of this Flesh Cleanseth from Sin so the seed Reigns His Flesh the offering is Believed in and Fed upon And so this Pure Flesh this offering is set over all so all Christendom hath talk'd long enough of Christ's Flesh and Blood p. 58. p. 59 By this the Quakers think that Flesh of Christ of which we speak is of no longer use At the Close of this Chapter G. F. go's about to Answer a very material Objection put against him viz. To what Purpose was Christ's coming in the outward Flesh if all the Reconciliation was by His Heavenly Flesh G. F. puts the Objection in these words But if any should hold the Seed only within them and that Christ is not come in the Flesh and hath not Appear'd in the shape of a man And truely G. Fox finds no harm in all this Provided they stand out stiff against outward Offerings and Services That is the Eye-sore of the Quakers Take away the Merit of the outward Sufferings of Christ and the outward Ordinances which He has Established in His Church And All is well G. F. gives no Advice to those who believe no Christ come in the Flesh to learn any thing of that Doctrin nor finds any Fault with those who Rejecting that do hold the seed only within them but bids them see if that they speak of i. e. their seed or Light within doth or hath brought them out of Adam in the Fall and put down all Adam and Eves Sons and Daughters Inventions which they have Invented in their Idol Minds and other outward Offerings and Services for says he they that own that Christ that was offered that was slain from the Foundation of the world the Lamb they own that and their Belief stands in that which doth bring down the Inventions of the Sons of Adam and Daughters in the Fall So that here is a Belief in Christ without a Believing that ever He came in our Flesh viz. By Believing in His Inward and Heavenly Flesh Blood and Bones which were Crucify'd when Adam Fell which the Quakers call the Seed or Light within which they think Sufficient of it self without any thing else i. e. without any Faith in the outward Flesh which he took of our Nature which they call Corruptible and Earthly and therefore of no Virtue or Efficacy towards our Salvation more than as a Good Example like the Lives of other Vertuous men And therefore that men may be Good enough Christians without knowing any thing of that which is but a History to Us that is the Life Death and Sufferings of Jesus of Nazareth But that the Mystery and the Efficacy is only in what is wrought within Us and that Faith in that is the only true Christianity This is the Center of Quakerism And therefore I have Endeavoured to Render it very Plain and Obvious as that upon which all the Rest of their vile Heresies are Founded This that I have said will obviate all the Quotations brought in the Appendix Sect. 2. p. 12. c. of the Quaker-Testimonies to Christ as come in the Flesh For either They must Abandon this Distinction of the two sorts of Flesh Blood and Bones of Christ or otherwise it is Impossible to Hold them while they mean that of the one which they seem to speak of the other And what Signifies their Acknowleging even Christ's outward Flesh and Humanity as to the Historical part of it while they Deny any Faith in it as of Necessity to Salvation but place all the Efficacy upon their Mad Supposition of His Inward and Eternal Flesh Blood and Bones Broken Slain Buried Rising again Ascending and coming to Judgment within them And thus Elude All the Articles of our Faith G. Whitchead in his Truth defending the Quakers An. 1659. p. 67. plainly Denies that we are Redeemed by the Human Blood of Christ And says That that Scripture 1 Pet.
the Gift of God He of His Infinit Mercy Grant it at length to these Miserably Deluded Souls For they yet stick fast in this Root of Bitterness and Bond of Iniquity As you may see in a Book lately Publish'd by one of themselves but who has with others happily Discover'd the most Gross of their Heresies this is one Daniel Leeds in America his Book is Intitul'd News of a Trumpet Sounding in the Wilderness Printed at New-York An. 1697. And some Numbers of them are sent over hither There at the Conclusion of the Preface he tells of the Doctrin which is at Present Preach'd among the Quakers in America One Preach'd thus says he It is the work of the Devil to cause People that have Profest the Appearance of Christ in the Heart to Respect the Person without them Another Preached thus I am Grieved that any that have Profest the Light shou'd now direct the Minds of People to Respect him as he is now in Heaven above the Clouds Truly Friends it is Delusion Another Preach'd thus There is that wou'd have Flesh added in the Creed but let them take it that will I believe the Lord will give them his Plagues and Torments with it Of this a Quaker there one Abraham Hulings complained and gave in a Paper with the above cited Quotations under his hand to the Quakers Church at Burlington desiring them to censure this Doctrin But they wou'd not On the contrary they Exccommunicated or Disown'd as they Phrase it this Hulings for opposing this Doctrin Moreover says Dan. Leeds there is one John Humphrey a Preacher near Philidelphia that writes a Letter against G. Keith and his Friends wherein he has this Expression I am Grieved to hear some say they expect to be Justify'd by that Blood that was shed at Jerusalem In Justification of which Passage he writes in another Letter thus His Christs own words will clear me from your Aspersion Joh. 6.63 It is the Spirit that Quickneth the Flesh profiteth nothing So He himself ascribes the work of Mans Salvation and Sanctification not to the Flesh that Suffer'd but to the Spirit that Quickned Not to the Blood that was shed at Jerusalem but unto that Flesh and Blood which was Spiritual c. of this False Doctrin G. K. complain'd to the Quarterly Meeting at Philadelphia but no Answer cou'd he have nor no Blame nor Condemnation must pass against their Brother John Humphrey for this False Doctrin tho' it 's near Six years since these Letters were Writ Thus far Dan. Leeds As to the Quakers mis-understanding of this and other Texs in the 6th of St. John it is Rectify'd before p. 101. this Text. ver 63. is an Explanation of ver 53. viz. That it was Christ's Literal Flesh of which He spoke but He corrected the Gross Conception of Eating it Literally in which sense it wou'd not have Profited any who had Eat it But the Spiritual-Eating of it by Faith is that which Quickneth but the Quakers put the Figure and the Allegorie upon the Flesh as if it were not the Outward Flesh of Christ of which He spoke but an Inward and Allegorical Flesh by which they mean what they call their Light within And so Enervat and Evacuat the Whole Foundation of the Christian Faith Dan. Leeds Informs Us That in America the Quakers had heard that their Brethren in England particularly at London where most Notice has been taken of the Late Controversies with them had begun of Late to Preach of an outward Christ and of His Death and Sufferings But this is only to Amuse For as has been said they are not Charg'd with Denying the Matter of Fact that Jesus of Nazareth did Suffer as is Recorded of Him in the H. Gospel And which they now Preach to make themselves Appear to be Christians But who ever heard them Preach of Faith in Him His outward Sufferings and Death as of any Necessity to Salvation This only is the Christian Faith The other of an Historical Belief that He did Suffer is no more than what Jews and Mahometans do Confess And which the very Devils do Believe and Tremble And no more have the Quakers yet Preached But they think that a Great Deal and are brought to it with mere Force For till of late the outward Christ or Jesus of Nazareth was seldom or never so much as mention'd in any of their Meetings unless to Revile and cast Dirt upon Him To give it as a Mark of False Ministers Will. Smith's Primmer p. 8. Gr. Mystery p. 250. to Preach Christ without and bid People believe in Him as He is in Heaven above Nay as a Proof of their being Possest with the Devil as G. Fox Blasphemes The Devil was in thee says he to a Christian Thou say'st thou art Saved by Christ without thee and so hast Recorded thy self to be a Reprobate But tho' the Quaker Preachers in London to stop the Cry against them have of late submitted to Mention the outward Christ with some seeming Respect Yet in the Country where they have less Politicks and more Honesty they cannot be brought even to that as you may see in Sat. Dis. Glean Sect. vi N. 4. p. 94. And there are later Instances which G. Keith met with in a Progress he made last Summer by Invitation from some Quakers who begin to open their Eyes in Huntington-shire and other Places thereabouts where tho' kindly Receiv'd and the Doctrin he Preach'd of Faith in the Lord Jesus of Nazareth and what He Did and Suffer'd for us well Entertain'd and Listen'd to by several of the Sincere tho' Deluded among the Quakers Yet it was a New Doctrin to them And ther were others who violently oppos'd this Doctrin particularly of the Quaker both He and She-Preachers one of which at St. Ives in Hunington-shire ask'd him what Christ he Preached He said The Man Jesus of Nazareth who was Born of the Virgin Nail'd to the Cross c. She askt what was become of him G. K. said That He was gone into Heaven What said she that Heaven above our Heads Pointing upwards Which she Ridicul'd And said she knew no Christ or Heaven but within her self Thank'd God That she had Bread in her own House and Water in her own Cestern And did not believe that ther was any thing without her cou'd do her any Good And upbraided G. K. that he cou'd not be content with the Ancient Doctrin of Friends of Faith in the Light within as alone sufficient to Salvation and ask'd him if now he wou'd have any thing else Or wou'd he make himself Wiser than all the Friends who had gone before And to the like purpose A He-Preacher at Charteres in the Isle of Ely being askt by G. K. What he suppos'd was become of that Body which Christ took of our Nature Answered That He left it behind Him when He Rose from the Dead And he Profess'd to Believe in no other Christ but only his Light
likewise the Inward operations of His Spirit in our Hearts And that if Will. Penn or Thom. Elwood cannot Name one single Man much less any of those Communions which he Disputes against that ever thought Christ's outward Appearance wou'd save them without His Inward Appearance in their Consciences then against whom have they Disputed The Objection being thus stated wherein I take no Notice of his misplacing some words to hurt both the Sense and the English he Answers thus Yes I can Name one Single Man whom he has Vindicated against Us. in G. K's behalf who has both thought and said as much as That Christ's outward Appearance and Sufferings has saved them without his Appearance or Work in them And that is the said Rob. Gordon And it 's Charged against him among his many other Corrupt Doctrins by G. Keith in My and his Book Entituled The Nature of Christianity p. 70. 71. Artic. 1. That Christ without Us upon the Cross hath already subdued all things finished Transgression Made an end of Sin abolish'd Condemnation and Death Art 8. That Redemption Justification were finished and Completed in the Crucify'd Body of Christ for Us not in our Persons Art 12. That Redemption and all things are wrought Purchas'd for Us without the help of any thing to be wrought in Us. So that here was one Man i. e. R. G. and too many more that laid the whole stress and work of Mans Salvation Only upon Christ's outward Appearance and Suffering without His Inward Appearance and Operations by His Spirit in Vs I have given G. W's words at large because upon this Depends the whole Cause of Quakerism Therefore I will Examin them Fully and Fairly But first let me take notice of the Modesty of the Quaker-stile In My and His Book says G. W. It founds Harsh in English because so Vnusual But G. W. wou'd not Give Place to G. K. He Reserves His Dignity And Comon Civility is an Heresie among the Quakers But now to our Work And first I observe That G. W. has left out in the Articles he Quotes out of His and G. K's Book the pages in R. Gordon's Book call'd A Testimony to the true Saviour to which their Nature of Christianity is in Answer For there the Pages of R. G's book are Quoted after Each Article Which was wisely done of G. W. That none might know where to find the Quotations unless they wou'd have Recourse to G. W's Nature of Christianity which not one of a Thousand knows where to find It was Printed An. 1671. and now hardly to be Got. And G. W. not only leaves out the Pages but do's not so much as Name that Book of R. G's out of which they are taken that his Reader might be left Sufficiently in the Dark And that he had Good Reason so to do will soon Appear To These Articles here Quoted these pages of R. G's Testimony are added in The Nature of Christianity viz. p. 3. 4. 5. 20. And whoever will Read these will see R. G. fully Clear himself from this Imputation cast upon him and that he had given no Ground at all for these Objections made against him P. 4. and 5. he makes Two great Gospel Truths The first God manifest in the Flesh of Christ whereby Christ became our H. Priest in the Flesh therein to offer up himself the one Perfect Sacrifice Sufficient Atonement the Compleat Peace-Offering Once for Ever not often and in Every Generation and in Many Bodies as the Quakers say he Dayly offers Himself in their Bodies but in One Body by one Offering not in our Persons or Within Vs which is the Exact Quaker Notion but in His Crucifi'd Body without Vs and before any Good wrought in Vs whereby He hath already subdued all things finished Transgression made an end of Sin Abolished Condemnation and Death and so hath for Ever as our Head in Himself compleated the work of our Redemption and Reconciliation with God for Vs God thereby commending His Love towards Vs that while we were yet Sinners Christ Dyed for Vs when we were Enemies we were Reconciled to God by the Death of his Son The other Truth is the Mystery of Christ by His Spirit Dwelling in His Saints called in the H. Scripture Christ within you whereby God works In Us through Faith in Christ the Fruit and Effect of the work already wrought by Christ in His Crucifi'd Body for Vs without Vs And then he tells that for which he Reprehends the Quakers viz. That they Pretend so much zeal for this Mysterie of Christ within the Operations and Actings of the Spirit of God in themselves That they Deny the Mysterie of God in the Flesh of Christ as a Matter of no Necessity to them as to Redemption Reconciliation and Justification Reckoning to Accomplish this in their own Bodies Each for himself thro' Obedience to the Law or Light in his Conscience which Light they call Christ Redeemer and only Saviour without Respect to the true Christ and our only Saviour Jesus Christ of Nazareth and Redemption already wrought and Accomplished for Vs in His Crucifi'd Body Thus Plainly do's R. G. Express himself Giving full Testimony to Christ within Dwelling in our Hearts by Faith But Disputes only against that Quaker Heresie of Placing the Sacrifice and Atonement for Sin in the offering up of this Light within Perform'd in their Hearts and throwing off the Sacrifice and Atonement made by the offering which Christ made of Himself for Us upon the Cross as of no Efficacy to our Salvation This is it for which the Quakers so violently oppose him and which G. W. here calls Corrupt Dectrin And observe That in the 12 Art above Quoted R. G's words are Recited Imperfect for after the last words here put down viz. without the help of any thing to be wrought in us ther follows in R. G's words p. 20. so as to Atone with God for Vs which Explains his Meaning and is most Orthodox viz. That nothing Perform'd In us is the Atonement or Satisfaction for our Sins But this in no ways Hinders or Denies the Necessity of the Inward Presence and Operations of his H. Spirit to Sanctifie our Hearts whereby only that Atonement Perform'd by Christ in His own Body without Vs is Apply'd and Made Effectual to Us. Which R. G. over and over again not only Asserts but Zealously Contends for it Now let the Reader Judge whether G. W. has found an Instance in R. G. of one who Asserted That Christ's outward Appearance and Sufferings wou'd save any without His Appearance and Work in them The doing Right to R. G. is not the Matter I shou'd not have Detain'd the Reader so long meerly for that But by this it is very Evident That the Quakers have all along oppos'd the Christian Doctrin and Rejected all Faith in our Lord Jesus of Nazareth as to our Redemption or Salvation by His Death and Sacrifice of our Sins upon the Cross Why
else did they Oppose and that so Vehemently those who Preached this Doctrin and who also own'd the Inward Presence and operations of Christ by His B. Spirit in our Hearts not only as Beneficial but Absolutely Necessary towards our Salvation and without which That the outward Sufferings of Christ and all His Ordinances wou'd be to us as if they were not at all or Worse as before Quoted Why did G. Fox G. Whitehead and all the Quakers oppose this They have Nothing left to say But that those whom they Oppos'd did Deny the Inward opperations of Christ in the Heart and that in this only they did oppose them Which being most False and they not being able to Produce one Single Person who did Oppose them In this shews what that was wherein they did Oppose them Or if they cou'd find such a Single Person why did they oppose Others who had sufficiently Explain'd themselves In this such as these before Nam'd Why did they call These Devils Anti-Christians Sorcerers for Preaching of Faith in Jesus of Nazareth Why did they Belch out in Fury such Spitefull and Blasphemous Contempt as before Quoted against the Person of our B. Lord Jesus Why did they call Him Accursed Let them hear the Apostle That no Man Speaking by the Spirit of God calleth Jesus Accursed 1 Cor. xii 3 And that no Man can say that Jesus is the Lord but by the Holy Ghost Therefore till they come not only to say but to Believe this they may be sure That it is not the Spirit of Christ but of Anti-Christ by which they are Acted And they cannot Truly Believe this without not only being willing but in an High Degree Zealous to Confess Retract and Condemn the Above Quoted and all other their vile Contempts and Outrages against our B. Lord and only Saviour Jesus Christ I cou'd bring Multitudes of Quotations to the same Purpose of these before Produc'd be sides what are offer'd in the Sn to which G. W. has not answer'd which we may easily suppose he wou'd have done if he cou'd have found any thing tolerable to have said to them And till he or some other of the Quakers shall think fit to Answer to these it is needless to Cloy the Reader with more These being sufficient to let him see into the Depth of the Quaker Heresies and Clear his way from their Little Subtleties with which they use to Hide and Cover them G. W's Immethodical way has carry'd me from p. 30. of his Antid to p. 38. because both speak of the same thing and I wou'd save Repetitions for which Reason I must pass all he says from p. 30. to 35. which is a going over and over the same again and again Denying the Charge but not Answering of the Proofs Their Contempt of the Holy Scriptures XI He comes p. 35. to the Charge against them of Contemning the Holy Scriptures calling them Beastly-ware Death Dust and Serpents-meat c. He cou'd not nor do's he Deny the Quotations where these names are given to the Holy Scriptures for the Quaker Books and Pages are Particularly set down Yet he most Impudently Denies that they have call'd the Scriptures by such Names Tho' perhaps says he p. 36. making a Trade upon Scripture or Preaching for Hire or Moncy hath been so call'd by some or other Here is a Perhaps and a some or other to throw us off again And to make us believe that such Names were never given to the Scriptures but only to the making a Trade of them For which I must Desire the Reader to look again into the Quotations in the Sn. and he will there see what a Guilty and utterly False Excuse and Put off this is For these Names are given to the Holy Scriptures to Matthew Mark Luke and John So that his Perhaps is most Certainly and most Certainly G. W. knew it to be so tho' he with a Quaker Sincerity and Plainess wou'd have it only pass for a Perhaps And for his some or other as if he knew not who it was that said any such thing ther is mention made before of a Passage and it is Quoted in the Sn. p. 342 of the First Edit it is p. 110. of the Third Edit of one George Whitehead in his serious Apology p 49. where he says that what is spoken by the Spirit of Truth in any i. e. of the Quakers is of as Great Authority as the Scriptures and Chapters are and Greater Mark that George of Greater Authority than the Scriptures so that by this all Thy Preachments and of others Thy Quakers which you say are spoken by the Spirit of Truth are not only of as Great but George of Greater Authority than the Holy Scriptures And what more Vile Contempt cou'd be put upon those Sacred Oracles than to compare them to the most Sensless and Blasphemous Ramblements that ever came out of the Mouths of Men Nay to Prefer these and all their Cursed and Furious Venome and Beastly Nastiness see Sn. Sect. xvii to the Holy Scriptures of God! Now George are The Scriptures only the Preaching for Hire when you Question whether the First Pen-man of the Scripture was Moses or Hermes whether ther are not many words contained in the Scriptures which were not spoken by Inspiration of the Holy Spirit whether some words were not spoken by the Grand Impostor some by False Prophets and yet True and some by True Prophets and yet False c. And thy own Excuse for all this that this was meant only against some Parts of the Scriptures as in Sn. p. 86. Was all this only against Preaching for Hire When G. Fox said in his Gr. Mystery p. 302. That the Scripture is not the ground of Faith That the Scriptures being outward Writings Paper and Ink is not Infallible nor is not Divine And p. 246. when he says of the H. Scriptures that They are not the word of God And in his News coming out of the North. p. 39. where he argues against those who Plead for the Scriptures he says Hebrew Greek and Latin is your Original you say that Mathew Mark Luke and John is the Gospel which is Carnal c. was this only Preaching for Hire Now George be Asham'd and Blush if Thou Canst and Confess and Retract if Thou be'st a Christian all your Horrid Contempt and Blasphemy against the H. Scriptures of God and Preferring all your own Gross Delusions before Them which are your Life Deut. xxxii 47. This is all that G. W. says to this Point And yet in his Contents he Intituls this The Quakers clear'd from Calumnies in that Point This is the Clearing But some Read the Contents of Books who Read not the Books And such must think that something Material is Perform'd where so much is Promis'd And such only can be Satisfi'd with this and other Quaker Answers and Defences See more upon this Head of the H. Scriptures in Sect. xiv xv xvi Their Conforming
Sn. which he pretends to Answer This he must own Unless he can Produce Vouchers for their making Publick Confession of their Sins and Asking Pardon for them But since he himself the Eldest Preacher now among them cannot Vouch it I think we may Despair of any other If ther needed further Vouchers I cou'd Produce Many even as Many of their Hearers as will speak the Truth But I will give one Remarkable one which will shew that it is not Forgetfulness in them but against their Principle Mr. Thomas Crispe was of their Communion about 30 years a Constant Hearer and a Zealous Sufferer too among them But he took offence at their never having any Confession of Sin or Prayer for the Remission of it in their Publick Meetings and complain'd of it above 20 years ago But no Rectification No not at this Day when they are putting a new Face upon all their Matters But they will not be brought to this to Confess themselves Sinners for then they might be brought to Repentance of which they Declare themselves Incapable For this among other vile Heresies Mr. Crispe has seperated from them of which he has given us a very Good Account in Several Treaties he has wrote against the Quakers They who were of them must know them best Let me give another Authority of Daniel Leeds before mention'd in his News of a Trumpet Sounding in the wilderness c. p. 138 139. he Charges them in these words You do never in your Meetings Pray for Pardon or Forgiveness of Sin not that I have heard in Twenty years Due Attendance for seeing it is Christ in you that Prays ther is no need of it He being without Sin Secondly You do not Pray to Christ because it being Christ in you that Prays it is Absur'd for Christ to Pray to Himself Thus you see their Practice is Uniform all the world over yet not Consistent with it self For Rich. Hubberthorn p. 20. of his works Collected and Reprinted An. 1663. Repeating this Assertion of R. Sherlock his Opponent viz. Christ Himself was not Capable of Faith and Repentance Answers Here I Charge thee to be a Lyar and a Slanderer for He was Capable of Faith and Repentance Now How Christ Himself was Capable of Repentance who never did Sin And yet the Quakers to be above Repentance is left for them to Explain Fran. Bugg in his Picture of Quakerism Printed 1697. says p. 64. That he had been more than 25 years among the Quakers and a Principal-Member Yet never had heard any such thing among them Moreover that he had Read the Chief of their Books of which he there sets down a Catalogue and tho' ther are some Prayers in them yet nothing like Confession of Sin or Begging for Pardon of Sin is to be found in any of their Writings and he Provokes them to shew any Quotation of this sort out of all their Books He names p. 68. a Book of George Whitehead's call'd Judgment Fixed Printed 1682 where ther is a Long Prayer of near 5 pages beginning at p. 354. fill'd with nothing but Pharisaical Boast's of his own Perfections and Appeals to God with Imprecations and Reproches upon his Adversaries But not one sylable either of Confession of Sin or Asking Mercy for it I wou'd not take Bugg's word tho' I had no cause to doubt it lest G. W. shou'd Reproach me with trusting to his Authority But I procur'd this Book of G. W's and have it now before me with his Long Appeal and Supplication as he himself call's it which contains Prayers not so like Petitions As Overtures and Propositions And now upon the whole Matter after all the Wriggling and Dodging that G. W. or any of the Quakers can use it must be Known to all the World and without Contradiction what sort of Christians these Quakers are viz. such as cannot make use of The Lord's Prayer unless as one of their Preachers C. H. who taking occasion to Repeat it in one of his own Prayers perhaps on Purpose left out the Petition for Forgiveness of our Trespasses as Useless forsooth to the Quakers It was not made for them Nor they for it Unless they can have Liberty to Mend it as they have done to the Creed and the Decalogue All of which Articles and Commands they have Reduc'd to One viz. Hearken to your Light within For this with them is the only Rule for all Matters both of Faith and Practice But to see the Artifice and snare of the Devil in which these men are Caught They who are too Good for The Lord's Prayer have Coppy'd exactly after the Prayer of the Pharisee Luk. xviii 11. George Whitehead's seems to be taken word for word out of it only Enlarges it and far Exceeds that Pharisee in High Pride and valuing of His own Worthiness The Pharisee only Thanked God That he was not as other men are Extortioners Vnjust Adulterers that he Fasted and Gave Tythes of All That he did Possess These all were Duties Incumbent upon all and the Neglect of which had been a Sin in any But that is nothing to George Whitehead's Rant Being Free from Sin that is the Prerogative of every Quaker That was a Poor Matter for the Top-Apostle He tells God in this Prayer of his Extraordinary Gifts for which he is so Civil as to thank Him for his Christian Spirit his Faith and not only Patience but Rejoycing under all his Sufferings for his Righteous Judgment and for his Vnderstanding too he wou'd not thank God for Nothing and for his Zeal which was Most of All And that Thou hast Raised me up Says he to God in Defence of thy Gospel to vindicate thy Truth c. Thou knowest Says he the Integrety of my Soul before Thee and that I have not sought to Exalt my Self nor any Popularity Party or Interest to my Self but only thy Glory and the Good of Souls Thou knowest that in the first Place my Soul hath sought for Peace Thou knowest that thou hast Endued me with a Christian Spirit and with Faith Patience c. Thou hast also Endued me with the Spirit of Righteous Judgment Vnderstanding c. O my God! as I have Eyed Thee so I Recommend to Thee to Plead and Justifie My Cause c. we say one Good turn Deserves another Was ther ever such High Arrogance and Setting forth his own Excellencies in the Presence of God And to His very Face Before whom the Holy Job said Job xlii 6. I Abhor my Self and Repent in Dust and Ashes But he was an Vnderling to George Whitehead or the Meanest Quaker They do not Abhor but Vaunt themselves they scorn to Repent for they have nothing to Repent of They are Clean and Pure as God! who Chargeth his Angels with folly Job iv 18. xv 15. See before Sect. vii p. 87. and the Heavens are not Clean in His Sight But the Quakers Dare Reckon with Him when He Pleases and think they can
Bason he pretended his Blood was shed and said that he Gave up the Ghost as Christ did Thus C. Wade And hence he Charges Milner with Luciferian Pride to Save Souls as Christ did To this G. Fox Answers in his Gr. Myst p. 246. And Repeats no more of the Charge but these words He Crys says Fox Oh Luciferian Pride to save Souls And thence falls upon Wade as if he were an Enemy to the Saving of Souls and asks him What good then doth all your Preaching do And Quotes the Apostles who watched to save Souls by turning People from their Sins Now wou'd not any one have suppos'd upon G. F.'s Quotation of C. W.'s words That C. W. had been against all Methods or Means to Save Mens Souls and that he had call'd it no less than a Luciferian Pride for any one to Attempt it either to Preach or Pray or do any other Office of Religion Who cou'd have Imagin'd from this Quotation as G. F. gives it That C. W. only spoke of Attempting to Save Souls as Christ did that is by Shedding of our Blood and Giving up the Ghost as an Atonement or Propitiation for the Sins of others I will spare my Pains to Exemplifie the Truth and Faithfulness of this Quotation And when Will. Penn can make a 〈◊〉 of G. F. for this by his own Rule I will Promise Twenty and Twenty more of the â—ike if need be out of that one Book the Gr. Mystery In which p. 298. And in his Saul's Errand p. 9. G. F. Justifies this Wretch Milner And notwithstanding that he cou'd not nor did Deny this Matter of Fact and much more of the Like Blasphemy as Giving forth Twelve several Prophesies in the Name of the Lord all of which prov'd False Pretending to Fast Forty Days as Christ did and other Madnesses of High Enthusiasm yet G. Fox Justifies Milner says Ther was a Pure seed in Him And that The Lord did open True Prophesies and Mighty things to Him And calls those Persecutors and Wicked Men who wou'd go tell the Nation as he words it of the Above mention'd and such like Infirmities of that Precious Quaker Prophet And now that I have given the Reader a Taste of Rich. Hubberthorn's G. Whitehead's and G. Fox's sincerity in Reciting the Answers of other Men out of the Fountain that is behind of the like Instances in their Works and those of the other Quakers Approved and Recommended by W. Penn And by his standing Rule before Mention'd He himself and all the Rest of that Herd turn'd out of the Pale of Christianity together to Graze in the Common with Deists Jews and Pagans Themselves the worst of the Company Let me for a Concluding stroke upon this Head Divert my self a little with Witty Ap-Pen from whom I have thus far Digress'd to his more Considerable Brethren Now then you shall see Ap-Pen shew his Parts in behalf of Himself and Partners at the End of the Preface he gives their Authority for their so Frequent calling the Author of the Sn. a Serpent a Viper a Snake Will. Penn has lately Improv'd it to a Rattle-Snake and they say it is A Title of his own Choosing As I said before it is not very Material what they call him He is neither the Better nor the Worse for that They have call'd others by the same and worse Names where they had not the Pretence for such a witty Pun as this But that which I take notice of this for is to shew them the Consequences which Themselves have laid down of Mistaking or Mis-Representing the words of other Men. Did the Author of the Sn. then mean that Title for Himself or for the Quakers How you can Turn it upon him is not the Point free Leave you have But to say That you wou'd not Abridge him a Title of his own Choosing and to give this as a Reason of your calling him so is Expresly to Mistake and that Wilfully his words And then out of Christianity with you according to Will. Penn. If you may call him a Snake by this Argument you may as well call Him the Devil and say that too his A Title of his own Choosing for another of is Books is Intitul'd Satan Dis-Rob'd Therefore both Will. and Ap-Pen cum Sociis must either Renounce their Christianity and then they will be just where they were or else Correct the above Mention'd Rule which W. P. has Infallibly laid down to Thrust others from thence Thus Justly in the same Trap which they set for others is their own Foot taken SECT III. The Quakers Clear'd from Contradiction in those Seeming Contrary Testimonies which are Produc'd in this Appendix to Defend them from the Heresies Charg'd upon them WHAT I have already said may be thought sufficient in Answer to this Appen wherein ther is nothing like an Argument but the Contrary Testimonies which are Produc'd against the Charges Exhibited And these are Reply'd to without Considering of them in Particular in Sect. ii N. 3.4 Whereby it appears First That tho' these Testimonies produc'd were Contrary to what is Charg'd from other Testimonies of the Quakers yet that this is no Justification but rather a further Argument of Contradictions against them Secondly That by the Contrary Meanings which they have these Testimonies tho' seemingly Contrary yet are not so and do not Contradict the Charges laid against the Quakers To make the which more fully Appear I will go over the Contrary Testimonies Produc'd And shew the Deep Deceit of these Quakers 1. These Testimonies begin Appen Sect. 2. p. 12. with this Title Some Testimonies to Christ Jesus as the Son of God and Come in the Flesh The first is of Rich. Farnsworth An. 1651. in his Confession and Profession of Faith where he Confesses to the Father Son and Holy Spirit but he calls them not 3 Persons so that this is no Contrary Testimony to the Quaker-Heresie concerning the Blessed Trinity which makes them to be only three Manifestations or Operations of the same Person as the Sabellians Socinians c. But then how is this a Testimony to the Son of God as Come in the Flesh if the Son be not Distinct from the Father as G. Fox affirms in so many words Great Mystery p. 142. and 293. c. if so then it was God the Father who took Flesh as Muggleton said Ay and Fox too Gr. Myst p. 246. where he falls upon Chr. Wade for offering to say That not God the Father but the Son said Wade took upon him Human Nature This Fox opposes and brings as an Argument against it that Christ is call'd The Everlasting Father Isa ix 6. The truth is these Quakers make no Distinction at all betwixt God and Christ they mean the same thing by Father Son Spirit Christ Light or Light within which they make to be God If otherwise let them tell us how the Son took Flesh and not the Father if the Son be only a Manifestation of the
Father A Manifestation can not take Flesh be Born Suffer or Dye then it must be the Father Himself and none other who was Born Dy'd c. then it was the Father who sent Himself and Return'd back to Himself and was Received of Himself who upon the Cross Pray'd to Himself and Complain'd to Himself that He had Forsaken Himself And when He Dy'd Recommended His Spirit into the Hands of Himself c. This the Quakers are Desir'd to Answer and it will soon Discover their sensless Sabelliamsm And Farnsworth's Testimony says nothing at all against this 2. They Leap now Ten years forward for the next Testimony p. 13. which is of Rich. Hodden An. 1661. in his Book call'd The one Good way of God Where he tells of the Great Mystery of Jesus Christ come in the Flesh which he says no Man can Understand by Hearing Reading Telling or Talking of Him or Concerning what He Did Said or Suffer'd How he is Formed In his Servants How they take up the Cross or what that Cross is How they are Members of his Body of his Flesh and of his Bones What the Church is or how his Body or what it is to Eat his Flesh and Drink his Blood c. This as before told is the Body Flesh and Bones of God which they suppose He had from Eternity and which now Dwells in the Quakers not the Flesh of our Nature which Jesus assum'd in the Womb of the Blessed Virgin That is not the Flesh which we Eat c. And they that think so he tells know nothing of the Mystery of Christ which they say cannot be learn'd by Hearing contrary to what the Apostle thought Rom. x. 17. of what Christ Did Said or Suffer'd Which shews that they meant not the outward Christ but Their Christ the Light within otherwise how is it that as he says none but the Quakers understand what the Church is how it is the Body of Christ or what it is to Eat his Flesh or what his Cross is c This shews plainly That they have another Meaning for All these things than we have And Consequently this is so far from being a Contrary Testimony to the Charges produc'd upon this Head that it speaks the same and might well have been put among the Charges instead of the Contrary Testimonies 3. The third Testimony is p. 14 from Geo. Bishop that Loyal good Subject See Sn. p. 227. to 232. in his Vindication of the Principles and Practices of the People called Quakers An. 1665. where he speaks too of Christ made Flesh c. But then tells us what Christ he means Christ In you says he that is their Light within which they call Christ. He says p. 15. as here Quoted That where this Christ is there is not the Body that Suffer'd at Jerusalem that was Flesh that Proceeded from the Virgin Mary c. that is not within Men. No. who ever said it was tho' Christ may be there by the Blessed Influences of His Holy Spirit But then what Body of Christ is it which the Quakers say is within them For G. Fox will not allow Christ to be Absent from His Saints as touching His Flesh Gr. Mystery p. 210. And Edw. Burrough p. 146. of his Works says in Answer to this Question which he there puts Is that very Man with that very Body within you yea or Nay And this he do's not Deny but Answers in the Affirmative The very Christ of God is within Vs we Dare not Deny it He do's not mean as Bishop says well the Body of our Nature which Suffer'd at Jerusalem for that is not so much as in any one says Will Penn in his Christian Quaker p. 97. But they mean as before has been shewn The Heavenly Body of the Human Nature of God which He had from Eternity And this Vile and most Absurd Heresie is that Deep Knowlege which the Quakers Boast they have in the things of God beyond all other Men. This is the Great Mystery of Quakerism And this Testimony of G. Bishop's do's rather Confirm than Contradict it 4. The fourth Testimony is p. 15. from Isaac Penington Concerning the Sum or Substance c. This is he who in his Question to the Professors before Quoted in every Page almost tramples under foot the outward Humanity of Christ or that which He took of our Nature And sets in opposition to it as the Foundation of the Quaker-Faith that which he calls Christ's own Humanity or their Sensless Notion of the Humanity of the Heavenly Nature Now let Us hear what this Man will say to the Contrary How much he Attributes to the outward Humanity and Sufferings of Christ. First he puts the Objection That the Quakers look not to be sav'd by the outward Christ but by a Christ in us says he And to this he Answers We do indeed Expect to be Saved yea and not only so but do already in our several Measures Witness Salvation by the Revelation and Operation of the Life of Christ within Vs So that their Salvation is from the Attonement c. which is wrought Within them And what Salvation do they mean That of Heaven No not of any outward Heaven but the Heaven within Themselves See Sn. at the end of Sect. xii and consequently it is that Salvation which they have Attain'd Already in their several Measures for ther are Degrees of Glory even in Heaven But now that All is given to the Inward Christ what do's he ascribe to the Outward Truly as little as may be only to take Notice of Him he says That the Salvation wrought by Christ within is yet not withont Relation to what he did without us and had its Place and Service in the will and according to the Counsel of the Father What Place and Service was this For that he leaves you to Guess he will come no Near. Every Good Action nay every Good word of any Good Man has its Place and Service This is the Noble Testimony of Isaac Penington which is brought as a Vindication of the Quakers from throwing the Least Slight upon the outward Humanity Death and Passion of our Blessed Lord Jesus and the Satisfaction and Full Propitiation thereby Made for the Sins of the whole World And to Clear them from Transferring of this to the Propitiation which they suppose made within them by the Heavenly Flesh and Blood of their Light within 5. The fifth Testimony is p. 16. from G. Keith's Immediate Revelation where he do's sufficiently Express what Manhood of Christ he meant for he speaks of The Man Jesus whom Simeon Imbraced with his Arms according to the Flesh And the Quakers will not say That it was the Light within which Simeon had in his Arms or the Manhood of the Heavenly Nature which cou'd not be Seen or Felt. And then as to the Inward Presence of Christ in the Soul G. K. do's not speak of the Body of Christ there as the other Quakers but says
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