the least Farthing with the aforesaid Discourse and then see how he 'll reconcile his Notion thereunto In Sect. 16. Concerning the Holy Trinity he saith The Quakers and Socinians acknowledge a Three but deny a Trinity which is to confess the same Thing in English and to deny it in Latin for Trinitas is only Latin for Three He mistakes the Quakers They do not deny the Three either in Latin or English but really own the holy divine Three in Heaven tho' their being rendred distinct and separate Persons by some of our former Adversaries we have conscientiously questioned as unscriptural Terms Our Adversary adds They cannot tell what Three they are if not Three Persons p. 219. This is a Mistake we can safely tell what to call them in Scripture Language That they are Three that bear Record or Three witnessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Witnesses in Heaven the Father the Word and the Holy Ghost and these Three are One John 1. 5. These are the Father Son and Holy Spirit which are essentially One or One in the Divine Being Our Adversary further saith The Quakers who own the Divinity of Christ are under greater Difficulties than the Socinians who deny the Divinity of Christ p. 219. 'T is well he now grants the Quakers own the Divinity of Christ But how well this agrees with much of his Book against us let the serious Reader judge And we know no Difficulties we are under herein The Man imagins and would obtrude Difficulties upon us from his own Terms which are none of ours as that there is but One Person in the Godhead which are none of our Words Much less his Muggletonian Consequence That God died and that Christ was his own Father to whom he pray'd upon the Cross. We know no real occasion given by the Quakers for him to draw such Absurdities upon them or to be afraid of such Distinctions and Salvo's at the bottom of the Quaker-pretences as impertinently he prates against them exposing his pretended Fears instead of Proofs And what if G. F. opposed Chr. Wade's calling The Holy Ghost a Person And if he said The Scriptures do not tell the People of Three Persons c And yet confessing the Father Son and Holy Spirit to be always One Does it follow That the Quakers do not acknowledge that there were Three in Heaven before Christ was born as he saith it seems p. 220. And then to aggravate the Matter against G. F. That he means One Person as Muggleton does p. 220. What if the Quakers think the Term Three Persons too low an Epithite or Character to put upon the most Glorious Blessed Three that bear Record in Heaven Can they be to blame herein When they aim at giving more Honour to them in a true Scripture sense than they think the Term Persons imports yet still owning the Holy Divine Three in Heaven and that they were before Christ was born contrary to what 's unduly suggested against us For the Father the Word and Holy Spirit were concerned both in Divine Wisdom Power and Goodness in forming preserving and governing both the Old Creation and the New By the Word of the Lord were the Heavens made and all the Host of them by the Spirit of his Mouth Psal. 33. 6. So here 's the Divine Holy Three forming and compleating the first Creation And the Gospel was commanded to be preached in the Name of the Father Son and Holy Ghost that Men might truly believe and know the Work of God by his dear Son and Holy Spirit unto their everlasting Salvation Peace and Comfort For God so loved the World that he hath given his only begotten Son that whosoever believeth in him should not perish but have everlasting Life John 3. 16. And Jesus answered and said If any Man love me he will keep my Word and my Father will love him and we will come unto him and will dwell with him John 14. 23. And ver 26. The Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance which I have told you And Ch. 15. 26. But when the Comforter shall come whom I will send unto you from the Father even the Spirit of Truth which proceedeth of the Father he shall testifie of me And 1 Joh. 4. 13 14. Hereby know we that we dwell in him and he in us because he hath given us of his Spirit And we have seen and do testifie That the Father sent the Son to be the Saviour of the World All which may evince how scripturally we own a Trinity or Holy Three in the Deity Our Accuser tells of what unimaginable Excesses Enthusiasm may drive Men to and that all should beware of that desperate Shelve upon which both our Church and State have suffered miserable Shipwreck p. 221 222. Here he disparages his own Church whereby we may beware of embarking in such a â—raz'd wreck'd Vessel as here he represents her He excepts against the Words not distinct from which G. F. intends in a sort of common Acceptation That the Son is not divided or separate from the Father p. 222 223 224. Tho' 't is true in one Sense the Father Son and Holy Ghost are not essentially distinct as to their divine Being which is but One they are but One God but in respect to their Properties of Relation as Father Son and Holy Ghost as such they are distinct but not divided nor separate either in themselves or Work of the Old or New Creation yet not Three Gods nor Three distinct Creâ—tors but One God and One Creator Passing by divers Impertinencies and Absurdities under this Head to conclude We know no People professing a Deity in Christendom that more sincerely and livingly believe and confess a most glorious Scripture-Trinity or Holy Three the Father the Word or Son and Holy Ghost than we the People called Quakers do believe and confess to the Praise and Glory of the Father Son and Holy Ghost Our Accuser's 17th Sect. Concerning the Divinity and Incarnation of Christ is full of Falshoods Perversions and Misconstructions 1. He begins with this Falshood viz. The Quakers Heresie in this is taken from the Socinians They say Christ took Flesh but no otherwise as they explain it than as Angels assumed Bodies c. Which is notoriously false against the Quakers who confess and believe That Christ the Word took real Flesh a real Body and not a meer Apparition nor a Fantastical Body and so they have often declared both in Print and Preaching 2. That they allow not always that Christ did inspire the Person of that Man Jesus in an higher measure than other Men. False and perverse again God did inspire the Man Christ Jesus higher than all other Men he received the Spirit not by measure but in fulness he was anointed with the Oil of Gladness above all his Fellows All other Men even the best are inspired
of Wrath and Envy that he notoriously belies us in his Prayer in saying That they i. e. the Quakers will not pray for themselves He seemingly prays but rails and reviles as it were with one Breath both next before and after his Prayer Sn. p. 319. That thus the Quakers say That he Christ dwelt only in the Body of that Man Jesus as in a Vail but took not that Body into his own Person so as to become Hypostatically united to it Re. We are to seek herein as not knowing where the Quakers say these things of Christ and his Body which he took and dwelt in as if he took it not into his own Person so as to be really or substantially united to it we never understood that it did not properly belong to himself but to some other Person The Objection herein against us is not only some Perversion but frivilous and impertinent Tho' his Flesh is called the Vail yet 't was that he owned as his own Body being also called the Body of Jesus which was not a fantastical but a real Body and he who is the entire Christ the Man Jesus is not divided in Body or Spirit Nevertheless Christ the eternal Son of God was as to his divine Nature and spiritual Being as the spiritual Rock before he took on him that Body that was prepared for him Sn. p. 320. That the Quakers most expresly make Christ's outward Blood the Type and Figure of inward Blood shed spiritually in their Hearts Re. We know not what Author he has for this Charge However the Quakers really own Christ's outward Blood as a part of his precious and acceptable Sacrifice and we deny not but that Blood of his as well as the Water that came out of his Side with it had an allegorical and misterious signification as well as an outward and literal evâ—â— of the spiritual Blood and Water of Life which Christ our High Priest sprinkleth and really washeth our Hearts and Consciences withal which we hope no sensible Soul will say is an outward or literal Sprinkling or Washing but an Inward and Spiritual Sn. ibid. That the Quakers make Christ without but the History and the Light within the Mistery or Substance which the Christ without as a History or Shadow of it only pointed Re. The Quakers do not so make Christ they make him no otherwise than the Father has appointed and made him to be He is more than either the History or Shadow of the Light within he as in himself is the substance of all Shadows and fulness of Light and Life from whom we have received both Spirit Light and Life Pray how proves he that the Quakers call Christ without but the History or Shadow of the Light within We want proof of this Point Sn. p. 321. That this the Quakers have done viz. set up other Scriptures against those received by the Church beyond any that ever went before them Re. We positively deny this Charge What other Scripture have they so set up against those Let 's have plain Proof for we are wholly ignorant of any such thing Sn. p. 322. That none ever have so contemned and vilified the Holy Scriptures as they have done Re. This is still maliciously to reproach and odifie us with the same old reiterated Calumny We know none that esteem and own the Holy Scriptures more than we both in Faith and Practice by the assistance of the Holy Spirit from whence they came Sn. p. 323. That a Man bringing a Bible into the Quaker's Meeting-House in Grace-Church-street and reading part of a Chapter the 14th of St. Luke it being the Bible so moved their Indignation that one of the chief of them snatched the Bible out of his Hand and thrust him along the Gallery down several Steps Re. We know no such Indignation or Action shewn by any of us against the Bible nor against any Person because thereof neither do we believe it let the Author prove it if he can We disown any such Indignation either against the Bible or any Person meerly because thereof Possibly some publick Disturber might by some or other present be gently turned out of Doors not because of the Bible but because of some offensive turbulent Behaviour Sn. p. 325. That upon pretence of the Light within the Devil the grand Deceiver drew them away from reading of the Scriptures c. discovers their preference of their own Writings to the Holy Striptures Re. We deny both these as utterly false scandalous and relative to many more Lies of the same kind in this Point Sn. p. 327 328. That they give all the threatning Discouragements that can be to deter any from reading of them Re. This is as gross and notorious a Falshood as the rest Sn. p. 330. I can saith the Opposer name those that now stand high among them who did before many Witnesses of the principal Quakers not stick to say That Paul was dark and ignorant and that they saw beyond him Re. We know none either High or Low among us that ever so said of Paul therefore let him produce his many Witnesses to prove who those were that so said that Paul was dark c. or otherwise for ever be ashamed of such odious Defamations Sn. p. 335. That Simon Magus was the Father of the Quakers Socinians and all the rest of the Anti trinitarian Hereticks Re. A gross Calumny against the Quakers rendring them a Sorcerer's Children But they deny both Simon Magus and all Sorcerers and the Devil the Father of Lies and all such as would persuade People to buy the Gift of God the Gospel for Mony The Quakers are as opposite to such Simony as Light is to Darkness Sn. p. 338. That E. Burrough pag. 47. determines clearly That the Scriptures are not now of any Authority at all to us at this Day Re. He perverts E. B.'s Words We find not such a determination of his but where he speaks of that not being a Command from God to me which he commands to another he intends this of special Commands that were to some as to Baptize and Preach the Gospel as he immediately explains it and not of general Commands of Duty incumbent upon all nor against the Authority of the Scriptures it being the Holy Spirit that makes them authoritative and binding and enables Men to live accordingly who are led by the same Spirit Sn. p. 342. That G. Whitehead in his serious Apology p. 49. prefers not only their Writings but their Ex tempore Preachments and even all whatsoever they speak upon any Account to the Holy Scriptures themselves Re. He very perversly wrongs G. Whitehead in all these Expressions for there 's not a word of preferring our Writings to the Holy Scriptures much less of all whatsoever we speak thereto but a preferring the Holy Spirit and its immediate Teaching in Man to the Letter of Scripture and preaching in the true sense of the Spirit with divine Authority according as Christ did
to that which is of God and from him and mentions not the Quakers in the place Sn. p. 52. Great Mystery p. 248. again quoted viz. All THAT have the Son and the Holy Ghost have THAT which is equal in Power and Glory with the Father and this all the Quakers say they have Re. That the Son and Holy Ghost are equal in Power with the Father and that the same Spirit that raised Jesus from the Dead dwells in the Saints we see not this to be such a monstrous Heresie Are not the Son and Holy Ghost of the same Substance with the Father And have not the Assembly at Westminster confessed as much as G. F. says Yet the Quakers do not say they have the Holy Ghost in fulness but in measure Sn. p. 53 54 55. Sect. 7. Of the Quakers making their Soul of the same Person and Substance with God quoting Great Myst. p. 247. p. 90 91. 273. Of Christ's dwelling in the Saints Of that which came out from the Creator Of the Soul that came out of him c. Re. 1. The Case herein is both mis-understood and mis-represented against the Quakers They do not so make their Souls of the same Person and Substance with God I know no such Expressions used by the Quakers 2. There 's a mis-understanding also of G. F. in the Case about his questioning Is not that a part of God which came out from God and of his Being as God breathed into Man the Breath of Life and he i. e. Man became a living Soul to which Words G. F. expresly refers We always understood him to intend That this Breath of Life which made Man a living Soul was that divine Breath or Spirit of Life which came out from God and of his own Being for otherwise how should Man thereby become a living Soul Which clearly distinguisheth the Creature Man to be that living Soul that was so made by that Spirit Breath and Life which proceeded from his Creator and which some term the Soul of the Soul So that the Soul of Man abstractly considered was as truly created as Man himself tho' that divine Inspiration or Breath of Life whereby the Soul had its Being Life and Immortality be Increated and of God himself for we ever distinguished between the Soul of Man and that which saves it Note That his 2d 4th 8th 9th Sections are not particularly pointed at being in Substance comprehensively and sufficiently answered in divers Answers to the rest and in our Just Enquiry the same things being often repeated in his Book as about Carnal Weapons Damning all the World the Soul and Immediate Revelation Sn. p. 69. Sect. 10. As they place Infallibility in every single Quaker so they confine it not to Matters of Faith but extend it to all Persons and Things to know all Men's Hearts and all Things in the World by their inward Light without being told by any Re. Here 's a great Mistake in these Accusations 1. Such a personal Infallibility as to know all Persons States and Things in the World we pretend not to for that were for Man to pretend Omnisciency which is only proper to Almighty God The Man 's egregiously out in confounding Infallibility with Omnisciency The Infallibility or Certainty own'd by us originally is in the Spirit and Light of Truth given by Christ Jesus and not consisting in Persons their humane or natural Parts yet we must confess to the Glory of God that the Spirit of Truth doth infallibly teach and lead them into all Truth who truly obey it and gives them certain knowledge in Matters of Faith and Salvation Sn. p. 81. They turn and wind this Infallibility of theirs at such a rate that no Man can I am sure I cannot know what they mean by it Re. Where 's then the Blasphemy Here 's manifest Contradiction to what he hath said before about extending the Quaker's Infallibility to all Persons and Things and to know all Mens Hearts and all things in the World c. which is to pretend to Omnisciency which is only proper to God who only is Omniscient Silence had better become this occult Adversary's Ignorance than to reproach or vilifie us about what he knows not Sn p. 83 84. The Strength which God has given to our Bodies is as sufficient to climb up to the Skies as the Wisdom or Light which he has given to our Souls was sufficient of it self to have found out the redemption of lost Man by the Incarnation and Satisfaction of Christ to God's Justice for our Sins or if found out to have paid that Price and to have accomplished that whole wonderful Oeconomy of our Salvation by our own Abilities and then he goes on thus confusedly so very insufficient is the Light within us even tho' followed to the utmost by its own Strength to carry us to Heaven Re. This is to deny any divine Wisdom Light Word or Power to be given to our Souls as if they could live and immortally subsist without the divine Logos or Word in them which in Scripture is called The Ingrafted Word which is able to save the Soul and consequently to carry us to Heaven 't is therefore great Darkness to oppose the sufficiency of this Light this Word or Christ within or to oppose his Incarnation Sufferings Satisfaction or our Redemption obtained by him as our Mediator to this his own inward Light Power and Appearance for as truly as Christ Jesus as our blessed Mediator has obtained eternal Redemption and Salvation for us so truly doth Christ Jesus by his Light Life and Power make us Partakers of that Redemption and Salvation and to know the Oeconomy Law or Rule of his House and Family as we obey him therein that we being reconciled by his Death might be saved by his Life The divine Logos the Light or Spirit of Christ is as able now to discover what Christ hath done and suffered for our Redemption as it was to shew the Prophets his Sufferings and the Glory that should follow Sn. p. 84. And therefore the Quakers preaching up the sufficiency of the Light within as all of them but the Separatists do is not only highly derogatory to the satisfaction paid by Christ for our Sins but it is blasphemous in ascribing to Our Selves a Power sufficient to work out our own Salvation Re. There are two gross Mistakes in these Passages 1. The sufficiency we ascribe to Christ his Light and Life within is not any derogation to his Satisfaction Attonement or Ransom given and paid by him without us for Sins and Sinners no more than Christ's own exhorting Men To believe in the Light that they might become Children of the Light or the Apostle's to a receiving the ingrafted Word which was able to save the Souls could be derogatory to his blessed intention and end in his Suffering and Sacrifice for Mankind but the contrary Christ by his Light and Life within leads to know and experience the
Spirit and so opposite to Infallibility is none of Christ's consequently no Christian. And he does but follow his own fallible Spirit being prompted on by the Father of Lies in what he writes against us consequently of no Credit therein so like one of those false Prophets that follow their own Spirits and see nothing But then severely to aggravate the Matter against us poor Madmen in his esteem he 'll needs have it That the height of our Self-advancement is to be equal even to God to be one Person Substance and Soul with God And he does not think that any Human Government can be secure of Men in whose Power it is to screw themselves up to such blasphemous heights of Enthusiasm p. 169 170. We Answer 'T is better to be mad Men and Fools than to be screwed up by the Father of Lies to such a height of Malice and Outrage as this insulting and railing Rabshekah appears to be puft up in When did ever the Quakers so advance themselves to be one Person Substance Soul with God and equal even to God We positively deny the Charge and the Words themselves but only as we are united or joined to the Lord we are one Spirit and give this Person leave to secure such Persons in Bedlam if he can find any among us that he can plainly prove to hold the same as he charges And therefore his insinuating such presumptuous Blasphemies against the Quakers in general to render them so highly obnoxious and the Government insecure of them this is highly and deadly malicious and he might as well have taken one Step further to have shewn his Teeth and have told the Government what he would have done with the Quakers how he would have them dealt with to be secure of them whether he would have them closely Confin'd Hang'd or Banish'd for take our Word his Charge is very high against them and implies no small Reflection upon the Civil Government for so kindly suffering and indulging such extreamly pernicious mad Folks as he has over and over rendred the Quakers which serves but to evince the Folly of his own Fury and Madness against a peaceable innocent People P. 153. Sect. 11. To his ridiculing Womens Preaching and Womens Meetings c. 1. We do not institute Womens Preachings as he saith but leave them free to the Gift and Call of God 2. Neither hath he proved that they are universally and perpetually forbidden to speak in the Church by that 1 Cor. 14. 34 35. The Apostle Paul did not intend to make void God's Promise of the pouring out of his Spirit upon Sons and Daughters to prophesie Joel 2. 28 29. Acts 2. 17 18. No he allowed Women to Pray or Prophesie when so divinely indued and inspired thereunto 1 Cor. 11. 5 13. 3. Our Scoffer tells us of the Prelacy of Womens Meetings which he calls an Invention never heard of in the World till G. F. cobled it out As for the Term Prelacy 't is his own given in his Scorn and Ignorance As for our Womens Meetings what has the Scorner against them or their Services more than his own Ignorance and Scorn We know Them and their Help and Service to be truly Christian and Charitable consequently to be of the Lord their Intent and Service being to be helpful in their Places for promoting true Christian Charity and Religion in Life and Practice and particularly with regard to Fatherless and Widows among us that they may not be neglected but Visited and Ministred unto in their Afflictions for their necessary Relief and Comfort And these Meetings are very expedient and convenient for Intelligence among them of such Objects of Charity and Compassion There were Deaconesses as well as Deacons in the Primitive Christian Churches 4. This Church-man has no reason to deride or contemn our Women's Meetings we charge not his Church with our Poor tho' we help to Relieve the Poor of his Church both Parish-poor and Beggars to his and their Shame be it spoken who blindly ridicules our Christian Care and Charitable Methods in this Matter In Sect. 12. concerning the Light within That the Light which lightneth every Man coming into the World being the divine Word the Son of God is not natural Reason or Conscience but above both and enlightneth both is true because divine and universally in every Man and therefore we do not by Virtue of this Light advance our selves above all Mankind nor damn all but our selves as is falsly suggested against us p. 171. But as we are turned and converted from Darkness unto this Light the Lord hath advanced us above what we our selves were in our natural and unconverted State and above all others who yet remain in that state To the Question Whether a Man can sin while he follows this Light p. 172. Answ. No nor in his truly following it And that he cannot leave the Light without knowing it or being followed with Judgment and Conviction thereof by the Light is true also Whence it does not follow that there can be no Sin of Ignorance as is wrongfully inferred p. 173. For there are Sins of Ignorance before Conviction and Conversion whilst Men walk in Darkness being ignorant of the Light that shines in it and their Minds estranged from it but after convicted or Conversion in measure if they backslide in Heart and leave the Light they cannot be left altogether ignorant of their backsliding because they shall be left without Excuse who either through their impenitent hard Hearts treasure up Wrath to themselves or backslide in Heart or wilfully sin until judicially hardned after they have received the knowledge of the Truth 1. Because of God's universal Call and Visitation by his Light and Free Grace in Christ to Sinners 2. Because of his swiftly pursuing the Wicked and all them that forsake him by his Spirit of Judgment For these and other Causes they are all inexcusable before him and the Light will pursue them even to Hell as it did the rich Man when in Hell he lift up his Eyes Luke 16. 23 28. To what our Opposer objects from these Scriptures Luke 23. 34. John 16. 2. 2 Thess. 2. 11. Mat. 6. 23. Acts 3. 17. 1 Cor. 2. 8. thence inferring against the Infallibility of the Light within and saying There can be no such Mistake as our Saviour supposes Mat. 6. 23. If the Light within be infallible and that every Man has it and that no Man can leave it without knowing of it p. 174. To all which we Answer That some Men's Ignorance of their Master's Will others wrong Thoughts others being given up to strong Delusion to believe a Lie others greatly mistaking Darkness for Light and then how great is that Darkness of theirs These can be no Proofs against the Infallibility of the Light it self nor of the Light within being fallible but of their own Transgression Disobedience and Rebellion against the Light Who know not the ways of the Light because they abide
therefore Three Persons Another having given Aquinas his definition of a Person as being an individual Substance of a rational Nature which is neither the part of another nor upheld by another But now if they be not Three Beings nor Three Substences how well have these Men defended a principal Article of their Faith Seeing the Father the Word and Holy Ghost are owned by Christians to be One Being One Substance therefore not Three Beings nor Three Substances My speaking of Christ as the only begotten of the Father and for his Divinity as he was the Brightness of the Father's Glory and express Image of his divine Substance and thereupon questioning T. Danson where doth the Scripture say That his Soul was created This Question is no Determination that it was or was not Christ as God his Soul was increated As Man his Soul or Spirit was not the Deity but formed and assumed by the Word The Word or Son of God who made the Worlds was not a Creature because he made all Creatures Though he took upon him a most pure and perfect Soul and Body he took upon him the Seed of Abraham that he might in both Soul and Body suffer for Mankind and sympathize with us in bearing our Sorrows and carrying our Griefs and that his Soul might be in Travel for us and made an Offering for Sin and poured out unto Death Isa. 53. By my said Question I chiefly eyed his Divinity considering him as he proceeded and came out from God and as he was glorified with the Father before the World began Upon the whole my Adversary's Charge of Heresie upon me and the Quakers against the Incarnation of Christ p. 2. as also his Author G. Keith's publick Aspersions That G. W. disowns Christ to be God and denied him to be Man Narr p. 16. These are to tell the World That we own no Christ at all Wherein as they have both grosly wrong'd my Intention Principle and publick Testimony I am persuaded G. K. has wronged his own Conscience and that he must needs know the contrary of me in this and some other things for which he is accountable to the just God For by questioning the Words created or human Soul I did not thereby intend to deny Christ to be truly Man as is unduly insinuated against me p. 2. but rather to own That tho' Christ was truly Man in Soul and Body yet that his Soul was more divine than any other Mans or Mens and therefore he may be said to be a most divine Man and more of the divine and increated Life in his Soul than in any other Man's whatsoever and that therefore the word human as it relates to the Ground or Earth from which the Body of Man was taken I might suppose was too low or mean a Character or Epithite to give to the Soul of Christ or to his spiritual glorious Body either and I hope I deserve not blame in this while I was careful not to lessen the Glory or Dignity of the Son of God as he is the Lord from Heaven by not allowing him to be from beneath or Earthly either in Soul or Body in his glorified State and I am perswaded that some so much insisting upon the word Human Soul and Body of Christ gives the Socinians more advantage than my pleading for his Divinity and Heavenly glory both as God and Man To my Question to Robert Gordon I think there 's no real Cause for Offence to be taken at it if the Occasions ministred by him were Impartially taken notice of which they are not by this partial Adversary As R. G.'s great Ignorance both of the Light and Saving-work of Christ in Man excluding Christ's work of Salvation and Justification c. as all done and finished without Man even when no good is wrought in Man and pleading for Imperfection and Sin in Man in so much that Geo. Keith charged the said Gordon with 18 corrupt Doctrins and above 20 Lyes and false Accusations in the conclusion of my Book Entituled The Nature of Christianity in the true Light asserted Printed Anno 1671. And yet this officious Adversary takes his part excusing him in defence of G. Keith against us as he has done also in his Snake in the Grass which is such a piece of confused Mixture and Medley as I have seldom ever met withal My Question to R. Gordon as Cited Dost thou look for Christ as the Son of Mary to appear outwardly in a bodily Existence to save thee If thou dost thou mayest look until thy Eyes drop out before thou wilt see such an appearance of him And what proof is made of this against me But that I do not acknowledge that Christ has now the Body of a Man or will come in that Body to Judge the World Answ. Neither do I deny it If I do not acknowledge it in this Passage I do in many others namely that Christ as the Heavenly Man has his own proper glorious Body wherein he will come to Judge the World at the last day And therefore do not hold that Christ has no bodily Existence or being without us as G. K. accuseth me Narr p. 16. He wrongs me in this as in divers other things But upon R. Gordon 's pretending a perfect Justification and Redemption of Sinners without them when no good is wrought in them and yet granting that Christ's appearing the second time is without Sin to Salvation But then his deferring this till the Resurrection of the Body this I confess was so offensive to me that I put the said Question the reason whereof appears more at large in my said Answer Nature of Christianity p. 29. It being always my Judgment with many others that Salvation from Sin should be expected in this Life and Christ's second appearance for that end also mentioned Heb. 9. 28. That this ought not to be put off till the last day but expected even in this Life as in the Apostles days There were those then that looked for him to whom his appearance the second time without Sin unto Salvation was promised and the true Believers were not disappointed of their expectations in that weighty matter As many have been who have expected to see Christ's outward coming in Person with their carnal Eyes to save them Besides 't is true in Fact that those carnal Eyes of many fail them drop out or rot before they can see Christ's outward appearance or coming in the last day to Judgment And G. Keith himself as well as I have charged false and corrupt Doctrin upon Robert Gordon particularly in his asserting That Redemption Justification and Reconciliation is finished and compleated by what Christ did and suffered outwardly and not in our Persons and without the help of any thing to be wrought in us Artic. 6 8 12 of his Charge against Gordon Nature of Christianity p. 70 71 72. And why now I should be accused by G. Keith or his Advocate for the words before to
attempts against us that he may not be suffered to sculk and hide himself like a Snake under Grass And as to the seven Queries which he upbraids us with reproaching us As puting them all off with one general Answer c. as a trick and deceit of ours to hide and cover our monstrous Heresies and a full confession of our Heresies Pref. p. 350. Which being monstrous Calumnies and from which our general Answer to the unprejudiced clears us though we expected it would meet with such ill Treatment and Mis-construction as it hath from G. K. and this Author therefore thought meet to publish the said Answer herewith for the information of others more Charitable and Impartial than this our present Accuser and unjust Judge The said Queries appear to be of so little weight and some of them so indirect and in unscriptural Terms and perversly designed for cavil that I do not think they deserve to be reprinted here The following Answer being positive plain and scriptural as well as comprehensive of what 's necessary to be said to the matters chiefly Questioned And tho' I have long had a more particular Answer to the said Queries ready I do not think my self obliged at present to gratifie such imperious arbitrary Inquisitors as our present Adversaries with the publication thereof but rather for farther information in these matters chiefly Queried refer them and others to these our Books viz. First A Testimony of what we believe of Christ both as he was God and Man c. By G. F. Printed Anno 1677. And Secondly The Christian Doctrin and Society of the People called Quakers c. And Thirdly The Harmony of the Old and New Testament concerning our Lord and Saviour Jesus Christ c. With many more ancient Books whereby it may appear that we were not to seek our Faith concerning Jesus and the Resurrection before the said Queries came to our hands G. W. Lon. 3d day 4th Month call'd June 1695. Friend William Lancaster HAving received a Paper of great Objections against us the People called Quakers with seven Queries therein subscribed William Lancaster directed to our Yearly Meeting in Whitson-week 1695. and delivered to some of us very near the conclusion thereof and therefore only read in the said Meeting with not having any further time to consider the Contents thereof or to give any particular answer thereunto It was by the said Meeting left to a few to consider and answer as in the Fear of God and Meekness of Wisdom we should see Cause Wherein we observe is noted great Objections have been made against us by those who have departed from our Communion as by others To which we reply that 't is true and they have been answer'd to which we refer And we observe in the said Paper it s said We would not take an account of you only from your Adversaries c. And we have chosen this solemn Time And again And we have chosen this most proper and convenient Opportunity c. And then states the several Queries and says the Questions may be proposed and their Answer demanded Now the Objections having been publick and our Answers publick we desire to know who the We are that are intended in this Paper that we may apply our selves to them or give such Scriptural Answers as we hope may tend to satisfaction But to repeat Answers in writing or print to we know not who so often as demanded to the same things already answer'd We think it not needful Therefore have herewith only sent thee a few brief Lines being grosly Wronged and Misrepresented in the said Objections and divers of the Queries contain several Questions in them in different Terms and some Vnscriptural so not plain and direct Queries therefore cannot positively be answer'd by our simple YEA or NAY to each Query as designed We therefore at present send this general Answer to the Queries for thy information as follows viz. We sincerely believe and profess Jesus Christ and the Resurrection according to the Holy Scripture Testimony and to that measure of Vnderstanding which God hath been pleased to give us by his Holy Spirit We sincerely believe in Jesus Christ the only begotten Son of the living God both as he is true God and perfect Man our Emanuel and Mediator and as in the fulness of Time he was Conceiv'd by the Holy Ghost Born of the Virgin Mary in Bethlehem of Judea Suffer'd under Pontius Pilate was Crucified and put to Death was Buried rose again the third Day and visibly Ascended into Heaven and was received into Glory and that this same Jesus Christ that was Crucified shall so in like manner come as he was seen to go into Heaven in Power and great Glory to Judge both the Living and the Dead according to their Works at the last and great Day of Judgment in that great Harvest which is the End of the World And that by Jesus Christ there shall be a Resurrection of the Dead both of the Just and Vnjust unto the righteous Judgment of the great Day consequently that the Resurrection is not past as Hymeneus and Philetus said 2 Tim. 2. 18. And that the Dead shall be raised incorruptible Every Man in his own order and that our low Body shall be changed and made like unto Christ's glorious Body The Resurrection of the Bodies of the Saints We Believe shall be Spiritual and Glorious and that the Sons of God and of the Resurrection shall be equal with the Angels of God in Heaven and shine as the Sun in the Kingdom of their Father and yet there is such a great Mystery in the Resurrection as that Flesh and Blood cannot Inherit the Kingdom of God neither doth Corruption inherit Incorruption 1 Cor. 15. The whole Sacrifice of Christ whereof his Blood outwardly that was shed was a part was of great Price with God for Mans Redemption Christ's Blood that was shed without the Gates of Jerusalem together with the whole Sacrifice himself both of Soul and Body was a true Propitiation and Attonement for Mans reconciliation and peace with God for remission of Sins through a living Faith and true Repentance in his Name given and wrought by his Spirit and Word of Power in Mens Hearts whose sincere obedience to Christ and Walking in his Light being required of them in order to experience Christ the Author of their eternal Salvation and to wash them from their Sins in his own Blood For without this true Faith Repentance and Obedience to Christ Jesus Men lose and forfeit the great Benefit of Christs Sufferings and deprive themselves of the Eternal Redemption and Salvation which he hath hereby obtain'd for us Tho' he dyed for all Men tasted death for every Man and gave himself a Ransom for all to be testified of in due time being a true Propitiation for the Sins of the World From thy Friends and Well-wishers John Gratton Samuell Wattson Thomas Lower James Parke John Bowater George Witehead John
it is a necessary Maintenance and Livelihood to them that serve in the Church it may be retained or any other Stipend appointed that may be sufficient for their Maintenance be it more or less than the Tenth part But that there is any sacrificing Priesthood to whom it is due in the New Testament the old Payment of Tithes doth not prove neither did Christ himself our High-Priest ever make claim unto them nor his Apostles the Ministers of the Church but only a sufficient Living by the Gospel to be allowed of their temporal Goods to whom they ministred spiritual Goods 1 Cor. 9. 14. Gal. 6. 6. From all which 't is evident First That the Protestants in those Days did not esteem Tithes of divine Right for Gospel Ministers but abrogated by the Death of Christ but indefinitely allowed a sufficient Maintenance for them without restricting it to the Tenth Secondly Divers eminent Martyrs and others who were both Persons of Piety and good Fame are more full and plain in this Point against Tithes in the Gospel-day and times as John Wickliff VVilliam Swinderby VValter Brute VVilliam Thorp the Bohemians with other Christians mentioned in the Book of Martyrs did bear Testimony against Tithes and compell'd Maintenance by the civil Authority This of their opposing Tithes was made a principal Article against them by the Popish Bishops and Clergy as more largely and particularly appears in the 1st vol. of Martyrs in the Reigns of Richard II. Henry IV. and Henry V. And tho' with those Christian Martyrs and first reformed Protestants we are persuaded That Jesus Christ by his Suffering and Death hath abrogated Tithes and the Law that required them according to Heb. 7. and that his Ministry ought to be free and without any forced Maintenance yet 't is not our Business now strictly to dispute the Merits of that Case of Tithes being fully opened by other Hands as Fra. Howgill in his Great Case of Tithes and Tho. Ellwood in his Foundation of Tithes shaken and R. Richardson's Testimony against Tithing among Christians with divers others to which we refer the Reader And to shew how much this Adversary resembles a Son of the old pretended Mother Church in his Contempt and Scorn against some of the Protestant Reformers particularly against VVilliam Thorp p. 169. for esteeming their Priests or Gospel Ministers not to come of the Lineage of Levi but of Judah which can intend no other but as they come of Christ who came of the Tribe of Judah and not of Levi for this William Thorp is derided as shewing what a doughty Clerk he was And with Fulsom Stuff p. 170. our Adversaries saying Who told Thorp or the Quakers that our Priests came of the Lineage of Judah Are they Jews What fulsom Stuff is this quoth he No doubt William Thorp meant the true Priesthood of Christ descended spiritually of his Line and not naturally And does not Jo. Fox call him A valiant Warrier under the triumphant Banner of Christ and commend him as that the Might Spirit and Grace of God to a marvel appeared in him But this Popish Agent ironically renders him a doughty Clerk a fulsom Writer What fulsom popish Stuff is this Sn. p. 194. Traiterous Principles and Actions charged against the Quakers from 1650 to 1660. as also Blasphemies and Treasons Blasphemers and Traitors p. 196 197 198. Ref. We need but answer these with Negation and Detestation as being most foul Raileries proceeding from a Spirit of Persecution and deadly Malice which the righteous Lord will rebuke but has he not heard of some of the Clergy who have lately absolved Persons condemned of High Treason His quoting Bugg's Authority for these black Charges p. 199. shews his partial Credulity in not taking notice of our Answers to him As also our Answer to John Pennyman on the like Passages Entituled Christ's Lambs defended from Satan's Rage Sn. p. 199. He chargeth G. Fox and E. Burrough with Traiterous abetting of Oliver and the Rump Ref. This is very harsh and deny'd He forgets how the then Clergy abetted Oliver and highly applauded him and his Son Richard as their Moses and Joshua and shews as little regard to the Act of Indemnity in these Recriminations if they were true Sn. Yet in p. 204 205 206 207. 208. he not only gives a Recital of a cruel and bitter Petition and Charge against divers of the People called Quakers directed To the Right Honourable the Council of State as they were called by several of the Priests and others in Lancashire and printed in 1653. but also takes it for granted that the Persons charged were guilty of every part of the Charge p. 209. Observe Thus he has sided with the Persecutors of those Times who abetted and sheltered under that Government which no doubt he now esteems not Loyal and not only so but he appears very partial and credulous of their most bitter and malicious Charges which were then designed to stir up severe Persecution Sn. One of the Charges p. 202 203 205 206. That G. Fox professed and avowed That he was equal with God Another That he professed himself to be the Eternal Judge of the World Ref. Observe here the Man 's partial Credulity and Injustice again in taking for granted what persecuting Adversaries have long since unjustly suggested against a conscientious Sufferer without hearing his Defence where the said G. F. being charged by his Persecutors with professing himself to be equal with God positively denies the Charge as not so spoken as that G. F. was equal with God but confessed That the Father and the Son are one and that Christ and the Holy Spirit are equal with God Saul's Errand p. 5 6. And so to Christ Jesus both as he was of the Seed of Abraham and also as he was equal and one with the Father And do not these confess both the Humanity and Divinity of Jesus Christ Vid. Just Inquiry p. 12. Sn. p. 212. That the Quakere take the Name of God and Christ to themselves because of God's supposed dwelling in them And p. 213. Their pretence to Perfection equal even to the Perfection of God himself and that they all pretend to it Ref. We the Quakers so called positively deny all such presumption and these Charges thereof in their several Parts Pray when and where did ever the People called Quakers call themselves by those Names of God and Christ either because of God's Indwelling or for any other cause We deny the Charge as both blasphemous and confused God's indwelling in his People cannot render them God And though we do sincerely believe and own a perfection of a deliverance from Sin and of Sanctification and Holiness as obtained and wrought by Jesus Christ for and in true Believers in this Life yet we cannot pretend to any such equality of Perfection as that of God himself which in Wisdom and Power c. is infinite seeing we are Men and not God finite Creatures and not the Creator
not in the Paths of it Job 24. 13. And though there 's no Sin against the Light or Backsliding from it without some Conviction at one time or other yet 't is possible for some to presume to sin rebel and shut their Eyes so long until they become stark blind and hardned in sinning and past feeling in Rebellion and given over to hardness of Heart and to strong Delusion to believe a Lie and so to Damnation and Destruction yet however clouded all this while the Light in them remains in it self pure certain and an infallible swift Witness against the Rebellious who love Darkness and the Works thereof rather than the Light which is come into the World Mens thinking themselves to be in the right when mistaken p. 174 175. having their Understandings darkned will not destroy all or any of the Quakers certainty which they have in the true Light as they believe and walk therein P. 176 177. It was hard for Saul to Kick against the Pricks and that is against the Power of Christ which would be too hard for him if he strove against it as is confest No doubt that Power reached his Conscience when awakened and convicted consequently those Pricks which that gave him were then in him and that Power or Holy Ghost which Stephen's Persecutors and Saul also resisted when he kept their Garments while they stoned him and consented to his Death was near them to convict and condemn them for their Persecution and Cruelty but their Fury Wrath and Violence would not permit them to adhere or submit to the strivings thereof for they always resisted the same Holy Spirit as did their Fathers Acts 7. 51. Which Resistance of theirs implies the Spirit 's secretly striving with them and giving Counsel against their Wickedness and Cruelty for how can there be always a resisting that which either is not or moves not or counsels not O therefore the same Holy Spirit and Light of it was in them in some measure moving and striving with them to persuade stop and reclaim them from those destructive Courses and Enormities they had chosen And here we may observe how he excuses the Ministry where People are not converted by it he deems it a very bad Argument to blame the Ministry for Mens being Evil may proceed from their own Perversness and not from the Fault of the Ministry Pref. p. 57. May we not retalliate such Argument for the Light within That 't is a very bad Argument that the Light within is either insufficient or fallible because Men are Evil or blind or mistaken Which may proceed from their own Disobedience or Perverseness and not from any defect or fault in the Light given them And when Saul thought with himself that he ought to do many things contrary to the Name of Jesus of Nazareth and was zealous in persecuting and imprisoning the Christians and exceeding mad against them Acts 26. 9 10. 11. This was in his blind deceived State when a Follower of the persecuting Priests and the more blinded by such blind Guides as hate the true Light and oppose it For as Paul saith I persecuted this way unto the Death binding and delivering into Prison both Men and Women Acts 22. 4. For many of the Saints I shut up in Prison having received Authority of the High Priests and when they were put to Death I gave my Sentence Acts 26. 10. So that the Priests were very ill Instruments to influence and misguide him in Persecution and Cruelty contrary to the Light such his Blindness Madness and injurious Persecution against the Saints to Imprisonment and Death being expresly contrary to the Law of God without them and within them in Scripture and Conscience Will any be so blind as to suppose God did not afford them so much Light as to shew them such gross Iniquities and Injuries to others who were innocent How impertinent and senseless then is the Man's Question viz. Had Paul then any Pricks of Conscience or of his Light within against the lawfulness of that wherein he was fully persuaded and zealous p. 177. No doubt he had so much Light in him as would both have prickt him for and shewn the Unlawfulness of his Persecution and Cruelty against the Saints if he would have inclined his Mind to it for Counsel and not to the Priests who encouraged him in Persecution against the Christians which they persuaded him to and not the Light They helped to make him so mad against the Saints as he was but Christ the Light whose Power prickt him made him wise when converted and tho' 't is possible that in his Hurry and Fury to Persecution he might not at that very instant feel the Pricks of the Light in 's Conscience yet it swiftly pursued him and seiz'd him when Christ had wonderfully put a stop to him and his Letters and Errand from the High Priests to persecute the Saints Tho' the Candle of the Wicked may be many times put out 't is lighted again For how oft is the Candle of the Wicked put out How oft is Destruction upon him If it be often put out 't is often lighted And therefore all these things seriously consider'd we do not see it any hard Matter to make sense of the Quakers Notion as he calls it of the Light within nor that this Instance of St. Paul can stand as any irrefragable or other Proof against it or our Testimony for that true Light which inlightens every Man coming into the World John 1. 4 9. Because many are blinded by the persecuting and covetous Priests and many shut their Eyes against the Light and many love Darkness rather than Light because their Deeds are evil and the Candle of the Wicked is often put out But they shall all find it hard to Kick against the Pricks even in their own Consciences as 't is confessed even in the English Annotation in the Margin on Acts 9. 5. It is hard for thee to Kick against the Pricks i. e. to resist God when he pricketh and soliciteth our Consciences therefore such prickings are within All which truly consider'd 't is no difficulty to make Sense of the Quaker's Notion as he calls it of the Light within p. 178. seeing 't is according to the express Sense of Holy Scripture-Testimony thereof and the Sense which the Light gives all them that truly regard it Christ being the Light of the World that inlightens every Man coming into it that whosoever believe in his Light and follow him the Light might not abide in Darkness but have the Light of Life and become Children of the Light Neither doth our Adversary's Instance of St. Paul or others stand as any irrefragable Proof against the Light within or the Quakers Notion of it as he vainly supposeth p. 178. Unless it be a good Argument that because some Men are blind and others shut their Eyes there 's no Sun in the Firmament giving Light into their Houses We find no better Proof or
Body which Christ assumed we do not call the Body of Christ as a Man's Body is called his Body but only as when an Angel assumes a Body For the Body which Christ assumed was his real Body and he really suffered in it and therein was made a little lower than the Angels Heb. 2 9. who were not capable of such Sufferings as his yet he was dignified crowned with Glory and Honour far above them 24. Again the Snake perversly quotes F. Bugg's New Rome Arraign'd That the Quakers can never call the bodily Garment Christ thence inferring His Body to be but only as a Cloak or a Garment which a Man wears which he may throw off or put on again without any alteration in his Person or Nature p. 237 238. In this he perversly strains the Simily a Man's Cloak has no feeling to suffer with him when he is bruised or wounded and he is partial still in not taking notice of the Answer to F. Bugg even in this very Point See Charitable Essay p. 2. thus given viz. As to J. P.'s Words chiefly objected That we cannot call the Bodily Garment Christ. The word Garment I take to be only a figurative manner of speaking as the word Vail which is his Flesh is Heb. 10. 20. An Ingenuous Man would allow him his own meaning as he explains it namely That we cannot call the Body which he took upon him Chiefly and in the First Place Jesus Christ. It not being first nor the intire Christ because he was the Son of God and consequently Christ before he took upon him that Body even when God created all things by Jesus Christ Ephes. 3. 9. He made the Worlds by his Son Heb. 1. 2. And after several Arguments in p. 3 4. proving the Divinity and Pre-existence of Christ the Son of God before he assumed the Body the general Consequence deduced from the Premises is That the Names Jesus and Christ chiefly and primarily belong to Him that took the Body though sometimes given to each and to both 25. False again That the Quakers say or make the Flesh of Christ of an earthly perishing Nature p. 238. from F. Bugg 's saying against J. P. That which he Christ took upon him i. e. his Body was our Garment even the Flesh and Blood of our Nature which IS of an earthly perishing Nature falsly adding and is perished by their Account p. 238. Thus from Bugg 's Authority and Citation against us but takes no notice of the Answer in the said Charitable Essay p. 4. in these Words viz. He i. e. F. B. and now his Disciple the Author of the Snake hath here notoriously wronged the People called Quakers by imposing a false Creed upon them Where do they say That Christ's Body either was or is of an earthly perishing Nature I utterly deny the Charge and F. B. also to be our Creed-maker Construer or Expositor who hath unjustly inferr'd this upon us from Is. Pennington's saying He took upon him the Flesh and Blood of our Nature which is of an earthly perishing Nature Whereby neither he nor the Quakers say That Christ's Body either was or is of an earthly perishing Nature for his Flesh saw no Corruption therefore did not perish tho' our Nature our Flesh and Blood be of an earthly perishing Nature so is not Christ's I cannot rationally suppose that J. P. ever intended that Christ's Body which on Earth did not corrupt is of an earthly perishing Nature now in Heaven as ours is now on Earth take his Words also Grammatically for it is such an absurdity as I cannot think ever entred into Is. Pennington's Heart being a Man both of Learning Sense and Conscience The Flesh and Blood of our Nature being antecedent next to which is of an earthly perishing Nature Therefore perishing appears only relative to Flesh and Blood as 't is ours and in us and not to Christ's Body which is incorruptible and glorious 26. The People called Quakers neither account that the Body of Christ perished vanished or was annihilated as said p. 238. but that 't was changed so as to be a glorious celestial Body 27. 'T is not true in his Sense That the Quakers think that the Name of Christ does belong to every one of them not only more than to that Body now but as well as to it while upon the Earth quoting Bugg 's New Rome Again Doth not the Name Christ belong to the whole Body and to every Member of the Body as well as to the Head A Question p. 27. Thus one Adversary credits and promotes the Authority of another to reproach us without taking notice of our full Answers already given Oh! disingenuous as in this very Point In the said Charitable Essay p. 4. in these Words viz. Object Doth not the Name belong to the whole Body c. So that there are as many Christ's by their Doctrin as believing Quakers Answ. No that 's not our Doctrin there 's one Body and so but one Christ 1 Cor. 12. 12. But turn the Question into F. B.'s contrary Doctrin implied and then 't is The Name Christ belongs not to the whole Body Christ's Body i. e. his Church is not Anointed it therefore hath no right to his Name nor any Member thereof but then doth not this appear contrary to the Apostle's Doctrin viz. For as the Body is one and hath many Members and all the Members of the Body which is one though they be many yet are but one Body even so is Christ 1 Cor. 12. 12. The Protestant Annotations in Queen Elizabeth's Bible are That we might be one Body with Christ and the whole Church one Christ. And on Ephes. 1. 23. The Church is also called Christ 1 Cor. 12. 12. What says our Adversary to these Annotations Dare he judge them horrid Blasphemy And he that establisheth us with you in Christ Jesus and hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anointed us is God 2 Cor. 1. 21. Quest. But doth not the Name belong to the whole Body and to every Member therein as well as to the Head Answ. 1. Not Equally because he is the Head 2. Not Literally to be so named but vertually and spiritually i. e. as by inward Participiation and so truly with respect to that divine Power and Spirit whereby both the Head and the Body are Anointed and united and each Member partakes thereof in some measure But Christ the Head in all things has the Preheminence he was Anointed more eminently in Fulness his Members in part or measure by the same Spirit and Power he was Anointed above his Fellows implying their being anointed in degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ signifies Anointed as being the very Christ the only begotten Son of God which I know no Member of his Body assumes to himself but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian which has relation to Christ the Anointed for where Christ's Church which is his Body is said to be the Fulness of him that filleth all in
all Ephes. 1. 23. 't is not of the Church as distinctly considered from the Head but as in Union therewith Christ the Head is included in that Fulness tho' his proper Existence be entire compleat and most glorious I think this Answer to F. Bugg may fully Answer his Disciple the Author of the Snake 28. From G. Fox's saying Christ is the Elect our Adversary infers And the Elect are Christ they make them convertible Terms p. 239. They are not so made by us nor by G. F. in the place quoted Gr. Myst. p. 88. but the contrary tho' there he saith Christ is the Elect whom God upholds He also saith Christ knows his and said he had other Sheep and he knew All the Elect and who receive him and are in him are the Elect. There 's no such Words in the place quoted as that the Elect are Christ. Thus the plain Scripture is perverted which G. F. refers to Isa. 42. 1. 29. He again quotes Gr. Myst. p. 207. That God's Christ is not distinct from his Saints Here the Man unfairly leaves out what follows viz. For he is within them their Spirits witness him c. Wherein 't is plain he means Christ is not divided or separate from his Saints He takes distinct from in a kind of common Acceptation for divided or separate from Here he cavils about Words or a Mode of speaking and then draws his hard Consequences As 30. The grossest Absurdities highest Blasphemies and that G. F. could find no difference no distinction at all betwixt Christ and himself Which appears a perverse and presumptuous Calumny As doth the next 31. That All the divine Attributes should be given to G. F. as well as unto Christ and that G. F. does assume the Stile and Names of Christ to himself c. The Man here quoting his own Authority in his Sect. 5. and there F. B.'s both which we deny They have injuriously abused G. F. and others in this Matter who neither calls himself The Door that ever was nor the same Christ yesterday to day and for ever he speaks this of Christ not of himself neither did the Quakers call him the Branch the Star c. as Bugg and the Snake have basely asperst him and others Sect. 5. p. 41 43. c. These Calumnies and perverse Abuses are sufficiently detected in several Answers to F. Bugg and in Just Enquiry into the Libeller's Abuse And tho' we deny that those divine Attributes given to Christ may be given to any mortal Man yet divers Names given to Christ are given to Saints also as the Son of God the Sons of God Luke 3. 28. John 1. 12. Rom. 8. 14 The Light of the World John 8. 12. Mat. 5. 14. The Salt of the Earth Mat. 5. 13. The Righteousness of God 1 Cor. 1. 30. 2 Cor. 5. 21 Kings Priests Prophets Apostles Ministers The Seed The Good Seed Anointed Elect given both to Christ and his faithful Followers But it may be said These are not all properly divine Attributes However they are such as are given both to Christ and his Brethren and Members the Saints and true Followers of God But The Image and Glory of God I presume will be assented to be no less than divine Attributes or importing the same and yet without Blasphemy or Idolatry Man whose Head Christ is is called The Image and Glory of God 1 Cor. 11. 7 and not in any Dishonour to Christ though the same Epithets or Characters do properly belong to him Heb. 1. 3. 2 Cor. 4 4. Col. 1. 15. yet given also to Man because indued with or participating of God's Image in Christ Jesus but we confess some divine Attributes and Names are given as only proper to Christ and not to Men or Saints as The Wisdom and Power of God The Word of God A Quickning Spirit The only begotten Son of God The Messiah The very Christ The Prince of Life and Peace The Mighty God The Everlasting Father c. these are only intended and proper to Christ. 32. We do not find Blasphemy or Idolatry excused or any fair pretence used for the same by W. P. in the place quoted i. e 11 Ch. Of the Invalidity of John Faldoe 's Vindication as is defamingly alledged against him p. 242. which is about the Soul of Man c. which W. P. there fully Answers To Sect. 18. which the Author stiles Some Remarks upon Geo. Whitehead's Creed relating to some of the Particulars before-going The nameless Author of the Snake in the Grass having vented his and others Venome and great Spite against the People called Quakers in general and divers Particulars by Name now to compleat his Design of great Envy he must put forth his Sting in the Tail of his Work and have a fling and sit of Hissing like an angry Snake or as one that whispers out of the Dust Isa. 29. 4. against the said G. W. I being the Person aim'd at may now briefly answer for Truth and for my self as concerned 1. The word Creed he imposes upon me 'T was no formal Creed or Summary of our Faith tho' real Truths by way of Positions in the affirmative as a Christian Testimony in direct Opposition to F. B.'s great Abuse false Charge and Perversions which with a negative Testimony against him therein are both adapted to answer his own Terms Words and Phrases that our Testimony and Positions might be the more apparent against his Abuse and Perversions for I know no Adversary that I find Fault with but I can freely and in good Conscience assert my own Sense in the Matters in Controversie as well as oppose his though it be not in the manner of a formal Creed yet true in it self for we should have numerous Creeds if all Positions we write in Opposition to Opposers must be esteemed Creeds or Summaries and Confessions of our Faith nevertheless we believe what we assert and vindicate in each particular My Accuser presently shews his Prejudice and Enmity against me without cause As with a new Confession of Faith in such dubious and general Terms as may at first sight deceive the unwary Reader though I gave it in as plain and as much in scriptural Terms as I could and as the Matters concerned would admit of And I know my own Sincerity therein better than my Accuser who insincerely calls me Honest George whilst he is aspersing me and casting Dirt at me as Deceiving keeping off contradicting the Heart of the Heresie still preserving it safe and untouch'd and not only so but often with a slily insinuated Excuse and Defence of it p. 244. So that my confessing Jesus to be the Christ and both his coming in the Flesh and in the Spirit according to holy Scripture-Testimony and also to the Holy Scriptures of the Old and New Testament namely the Holy Doctrin and divine Precepts therein as given by divine Inspiration on which much of my said Confession against F. Bugg depends this hath no better
the Tabernacle which was called the Holiest of all in the Old Covenant that the golden Censor and Ark of the Testament were put and the golden Pot which had Manna and Aaron's Rod that had budded and the Tables of the Testament and over the Ark the Cherubims of Glory shadowing the Mercy-seat Heb. 9. Exod. 26. So the most excellent things were within the Veil tho' there was a Beauty and Glory also without it All which I doubt not were Shadows of the New Covenant and the spiritual Dispensation thereof in Christ Jesus in whom the most holy place of that divine Service and Worship in the New Covenant Sanctuary which the Lord has placed in the midst of his People is in the Spirit and in the Truth And all our spiritual Blessings and heavenly Treasures are in Christ Jesus who is our Sanctuary and Hiding-place And it is in the inmost or most inward and spiritual Dispensation of the New Covenant that Mercy and Forgiveness is receiv'd and Christ most livingly and effectually known to us and enjoyed and in him the most holy and heavenly Places wherein the true spiritual Believers sit down with him and as being washed from their Sins in his Blood by his Spirit are his Church and Sanctuary also and thereby have boldness to enter into the holy Place even by that new and living Way which Christ hath prepared for us through the Veil that is to say his Flesh Heb. 10. that we may follow him therein into Heaven it self And what entrance through Christ our Mediator we have here in measure received into this new and living Way and holy and heavenly Places in him we doubt not but it is to us an Earnest of a more full Enjoyment of Heaven and Glory hereafter with Christ Jesus our Fore-runner Leader and Captain of our Salvation we continuing faithful to the end in this his new and living Way as true and constant Followers of him God in his great Love and Wisdom has afforded several Dispensations one higher and more glorious than another in order to bring Man nearer and nearer to himself as that of the Law and of Shadows and Types that of the Prophets that of John the Baptist that of Christ in the Flesh and that of Christ in the Spirit and New Covenant which is higher more powerful and more glorious than the former and therein a more clear knowledge of Christ than in all the former wherein there was some Sight of him through Shadows and Veils but by his divine Light shining in our Hearts God is pleased to give us the Light of the knowledge of his Glory in the Face of his dear Son Christ Jesus that we all with open Face as in a Glass may behold the Glory of God and be changed into the same Image from Glory to Glory as by the Spirit of the Lord 2 Cor. 3. 18. Ch. 4. 6 7. Now tho' our Adversary has made a deal of Dispute and Quarrel with us about calling Christ's Flesh the Veil as in Heb. 10. yet he is fain to grant That Christ's Body is called a Veil in relation to its Type the Veil of the Temple p. 262 263. but he 'll have this not to be in the Quakers Sense They call it a Veil that is saith he a Garment in contradistinction to its being Christ's Substance and of his Nature p. 262. Whereas its rather in contradistinction to its Being his Divine Natnre or to its being in the first place or principally or chiefly Christ himself who is the Son of God for whom the Body was prepared because he did pre-exit it or was in Being before he took upon him that Body even in his Father's Glory before the World began wherewith he is glorified However the Veil which was Christ's Flesh through which he set open the new and living Way we never deny to be Christ's Body or to be a real Body but own it was and never believed it to be a Fantastical Body as I have often said but that Christ the Son of God took upon him real Flesh and Blood of our Nature yet pure and incorrupt in him And as his Flesh was called the Veil it answers its Type or Figure i. e. the Veil of the most Holy Place or Oracle where God gave Answers 1 Kings 6. 20. 8. 6 8. 2 Chron. 3. 10 16. And these most Holy Places in the Tabernacle and Temple being Places of divine Service then peculiar to the High Priest to enter into their Antitype is in Christ Jesus the New Covenant where in the Spirit and in the Truth God is truly worshipped and meets with and speaks to his People even by Christ Jesus their High Priest who is present in the midst of his Church and Assemblies of his People the true and spiritual Worshippers who meet in his Name Spirit and Power whose Light and Truth brings its Followers unto his Holy Tabernacles Psal. 43. 3. And as to Christ's Substance and Nature what does our Opposer mean thereby How has he distinguished in this Point Christ has in him a divine Nature as well as that of Man which he hath also in the purest Sense But which is the greatest Is not the divine Nature the Deity in him greater than the Manhood As he said My Father is greater than all greater than I John 10. 29. Nevertheless as our great and only Mediator and Intercessor it was necessary he should be Man as he is the most glorious heavenly Man and as the Christ of God he is spiritually in us in his Saints and Members in some measure by his Spirit Light Life and Power even as the incorruptible immortal Seed in Man is of the Father Son and Holy Ghost and therein all true spiritual Believers do in measure partake of the divine Nature being born again of this incorruptible Seed The gross Calumnies cruel Mockeries false Stories and Perversions of the Author of The Snake in the Grass are therein so numerous together with his partial picking nibling mincing and carping at our Books which is so perverse and much on 't so silly that I confess many of them are waved in this Answer as not worthy of spending more precious time about them and I shall leave the said Author to the just Judgment of him that judghth righteously wishing his Repentance before it be too late And tho' he sculks and hides himself as if he were afraid or ashamed to own his Work with his Name to it so am not I of my Name or Vindication tho' I be and expect to be reproached and misrepresented for Christ's sake whose Servant I am George Whitehead A BRIEF EXAMINATION OF Some Passages IN THE Second Book of the Author OF The Snake in the Grass FALSLY STILED Satan dis-rob'd from his Disguise of Light Or The Quakers last Shift to cover their monstrous Heresies laid fully open WHEN I looked upon the Title of the said Book stiled Satan dis-rob'd from his Disguise of Light With this additional
and not to thus scandalize them who sincerely believe the sacred History of Christ's Death for Sinners and Reconciliation thereby but do experience the influence and fruit thereof by his holy Spirit according to their growth in Grace who faithfully follow him in his Light The Passage I am to observe as his Reason for what goes before follows viz. For the Historical Faith must be inseparable from the saving Faith aud indeed the saving Faith is the Historical throughly digested and applyed p. 12. Which is to conclude that none have the saving Faith but those who have the Historical consequently that all must be damned who have not the historical Faith of Christ dying for Sinners whereby he has at once condemned all Nations or Peoples both Infants dying in Innocency and all others who have not the History or historical Faith of Christ's sufferings and Death tho' it was really for mankind in general and may and doth for ought he knows influence many who have not the historical Faith or knowledge thereof otherwise the universal good and end thereof intended for all is frustrated to many thousands for want of the History or Preaching of Christ's Death to them unless G. K. can demonstrate and resolve that the twelve Revolutions of humane Souls will make it all up That all that are Deceased or have Dyed without the historical Faith or Knowledge of Christ Crucified shall return and have opportunity to have Christ so Preached unto them which he has no divine Revelation for but rather a long exploded Hypothesis or Supposition as in the first part Heathenish and therefore the more difficult Task to give any certain demonstration of the same 'T is farther observable what uncertainty as well as inconsistency this Advocate for G. K. is in even in this Point He saith viz. How God will deal with the good moral Heathen who never heard of Christ I will not determine nor enter into the Secrets of Providence p. 12. When he has determin'd already that if they have not the historical Faith they have not the saving Faith if they be inseperable as he has asserted For 't is certain without some saving Faith they cannot be saved as without Faith it is impossible to please God But he appears as pinching and partial in his following objection against the Light as he is uncharitable in the Premises viz. But that they i.e. the good moral Heathen have the Christian Faith by believing their Light within Or that there is any object of the Christian Faith without the outward Jesus who suffered at Jerusalem is a Quakers Dream and opposite to the whole Tenure of the Gospel p. 12. Hence observe 1. This is to deny the Gentiles any Christian Faith who believe in the Light given them according to God's promises to them yea though they be good moral Men who so believe as if they could be good or pious without any Christianity in them Which is to oppose the blessed end of Christ being so given for a Light of the Heathen and Salvation to the ends of the Earth 2. It is to deny the Light of Christ or Christ as the Light within to be any object of the Christian Faith contrary to Christ's Doctrin Believe in the Light that ye may be the Children of the Light 3. The last part of the Objection implies that either Christ as without and Christ as within is divided or that there are awo Christs an outward Christ and an inward Christ whereas there is but one Lord Jesus Christ. And his Light within cannot be without or divided from him who is the Fountain of Light and Life 4. 'T is not opposite but according to the Tenour of the Gospel to believe in the Light or Word of Faith i.e. Christ as within nigh in the Heart which hath both Law and Gospel Judgment and Mercy in it to Minister suitable to Mens states and conditions And in this Light or Word we meet with the great Ends Benefits or Fruit of Christ's suffering and Mediation which are manifest and come to be fulfilled in all who truly believe in and obey the same Word whereby the Gospel is preached in every Creature under Heaven yea even in many thousands of Souls who have not the outward History of Christ's suffering and Death tho' both the sacred History and sincere Preaching thereof by the Spirit of Christ be of great use and advantage and in no wise to be rejected where God is pleas'd to afford them But seeing He that believes not in the Son of God is condemned already and the wrath of God abides upon him because he obeyeth not the Son of God John 3. 18. consequently the Son of God is offered unto all and his Grace is given and appears unto all mankind that they may believe in him and thereby lay hold on him for Life and Salvation Christ plainly gives the reason of Mens condemnation when he there saith This is the Comdemnation that Light is come into the World and Men loved Darkness rather then Light beeause their Deeds were Evil John 3. 19. Otherwise to represent God to condem and bring his Wrath upon Men for not believing in that they never had or which was never afforded nor appeared unto them This were Blasphemously to render God Unjust Unmerciful and most cruel to Condemn and bring his Wrath upon Men for an Impossibility for how should they believe in or obey the Son of God if no saving Grace or Power of believing be afforded unto them This were like as to bind their hands and feet and lock all Food from them and then bid them walk and work or else starve But our good God is no such hard Master who willeth not the Death of Sinners but rather their return to him that they may live and for this end hath sent his Son to be the Saviour of the World As for innocent Infants or little Children who dye in Innocency Divine Providence has provided for their safety by Christ Jesus his Meditation and Seed of eternal Life in them and their Angels who see the face of God continually are ready to carry their Souls into the Heavenly Kingdom when they dye in that State My Objecting against W. Burnet about the Blood of Christ that was shed on the Cross was first and chiefly upon his holding That the shedding of the Blood of Christ upon the Cross that was let out by vertue of the Spear being thrust into his side to be meritorious or the meritorious cause of Man's Justification which his Brother Ives could not stand by him in but supposed a meaning for him Secondly That the same Blood that was shed doth both purge and sprinkle their Conscieuces sanctifie and justifie them and yet that 't is not in Being but cumpared to a price lost as more at large in my Answer Light and Life p. 7 8. p. 64. together with their contradictions about it referring to W. Burnet's Book and their Discourses But now to excuse his
fully explained a Passage in that Book Christ Ascended Pref. and p. 67. Where 't is implied that we do not affirm Christ is in every Man or that every Man hath the Son but a measure of his Light Grace or Heavenly Gift in all Whereby is meant Christ in his fulness is not in any Man nor revealed in every Man nor is every Man in Christ. Neither is Christ in every Man as he is in them in whom the Body is Dead because of Sin Rom. 8. 10. But as a Light as an Immortal Seed as the Word he is in some degree in every Man but every Man is not in Christ as the new Creature is and all true Believers who walk in his Light are in him and he in them And for our endeavours to draw Peoples Minds off from their carnal expectations of Christ's outward coming again in the Flesh or from resting upon a fleshly knowledge of him as come in the Flesh without them only that their Minds may be turned to his Light and Grace within them to know his Power and Work in them This cannot be truly deemed any Antichristian Doctrin or Ministry and we are sure G. K. did not so deem it heretofore but the contrary see his Help in time of need p. 22. This is the Antichrist who denies Christ the Son come thus in the Revelation of himself in the Heart for that comeing of Christ in his Bodily appearance at Jerusalem Antichrist will not does not deny it being he knows it will never harm his Kingdom so to confess him come provided Christ's Kingdom be not set up in the Heart So that Antichrist's work now-a-days is to oppose Christ's spiritual Coming and Kingdom and yet pretend to own his coming in the Flesh Yet this greater subtility of Antichrist's work now than formerly will not cover his evil designs but the true Seed Christ will prevail and his Power reign over that Spirit of Antichrist and Son of Perdition Glory to God and to the Lamb that sitteth upon the Throne Some of the Author to the Snake in the Grass his notorious Lyes and Perversions gleaned out of his said Book Satan Disrob'd THat they i.e. Quakers have thrown off the Baptism of his i.e. Christ's Death having renounced the benefit of his Death it self Note Which are both false Christ's Baptism into his Death and the benefit thereof are very precious to us 2. p. 24. That G. W. makes the Righteousness of God to be of the same kind and nature with ours which is Blasphemy Note This is not true Christ who is made of God unto us Righteous hath brought us to deny our own Righteousness 3. p. 28 29. That heavenly Body which they i.e. Quakers talk of most of them understand nothing by it but the Soul it self or an heavenly frame or disposition of the Soul which they think they have attained already Note These are not true the heavenly Resurrection Body is not the Soul it self but a Body which God giveth as it pleaseth him 4. p. 29. Innumerable instances might be given of lying Prophesies the rankest Treasons and Blasphemies pronounced in the name of the Lord. And this against the Quakers these are outragious Aspersions and Slanders 5. p. 30. That the coming i.e. of Christ to the future judgment this he i.e. G. W. utterly denies I take this to be an utter Falshood I am not conscious of such denyal by my questioning such a manner of coming again in the Flesh as they carnally expected to see with their carnal Eyes who I answered about this point 6. p. 30. That they mean that there is no visible coming of Christ to be now looked for outwardly What they mean by a glorâ—fied heavenly Body not any thing either visible or intelligible This is not true The coming of Christ to Judgment in the great and last Day will be both seen and understood and so will the glorified Bodies of his Saints I really believe Pray observe what a storm of furious Rayleries and Falshoods this Author to the Snake c. vents against us and other Dissenters as followeth viz. 7. p. 33. The Year 1650. when our new Light arose in our Hemisphere when the Church being pull'd down the vilest and most monstrous and numerous Spawn of Multifarious Sects that ever the bottomless Pit spew'd forth at once were with a thousand other Devils let loose among us a just punishment for our Schism and Rebellion And we are yet left to War with the Tayl of this Hydra which is gathering new life and if it should for our Sins prevail our last State would be worse than the first Who can refrain from indignation to see such a conceited senseless most ignorant and blasphemous Crew destitute of common modesty or shame wipe their mouths and gravely set up themselves above all the glorious Light of the Church Confessors and Martyrs ever since the Apostles whom they damn as Apostates Which is a gross Lye I forbear Answer to these Passages because of the grosness outrage ralery and notorious Falshood thereof 8. p. 34. Denial of these four great Essentials so call'd 1. Faith in Christ as he outwardly suffered at Jerusalem to our Salvation 2. Justification by his Blood outwardly shed 3. The Resurrection of the Dead 4. The future Judgment unjustly charged and perversions alledged for proof 'T is mis-construction and mis-application of Christ's Sufferings and Blood without the Spirit and Operation thereof within that we deny and not the real living Faith in Christ concerning any of these Points which his Spirit reveals according to holy Scripture 9. p. 35. He saith And it is an horrible scandal that such should be suffered under the name Protestant As 't is the People called Quakers he chiefly smites at this appears to us a bold reflection upon the Government for so esteeming and recognizing the said People by Law as being Protestants Whereas G. F. Question'd about the Soul partly in the Terms of his Adversary i.e. Is not that a part of God and of his Being which came out from God viz. the Breath of Life God breathed into Man the breath of Life and he became a living Soul gr myst This I have more fully spoken to before and I see no great cause the Man has to quarrel with the Passage if rightly quoted only the words part of God may seem somewhat uncouth but they were first an Aposer's words and admitted of as from him The breath of Life which God breathed into Man whereby Man became a living Soul was intended by G. F. Seeing he who now quarrels with us confesseth Man's Soul was breathed from God and made a glorious Image of him and partook of many excellencies and endowments which were communicated by God unto it all this the usual opinion doth ascribe to the Soul p. 40. of Satan Disrob'd That Man's Soul was Breathed from God c. I think this Confession and that we are his Off-spring Act. 17. 28. is much of the
's Great Myst. p. 7. extends this i.e. Infallible discerning Spirit to all and every of the Quakers To us says he every one of us in particular And this Light gavâ— us to discern between Truth and Error between every false and right way and it perfectly discovered to us the true state of all things p. 20. Upon perusal of the place quoted in the said Epistle I do not find that E. B. extends the gift of discerning to all and every of the Quakers nor the discovery of the true state of all things herein are his words and intention perverted tho' he confesses that every one has a true Light given by Christ but not that every one has attained to the same gift of discerning of Spirits and States Observe 1. E. B. personates the converted and faithful among the Quakers who walk in the Light which gives to discern between Truth and Error the Right and the Wrong way for whatsoever things are reproved are made manifest by the Light 2dly The perfect discovery of the true state of all Things He does in the place quoted restrict to the discovery of the Fall and restoration of Man and to what 's needful for Man to know i.e. in respect to Salvation Epis. to Gr. Myst. p. 7 8. We are not to suppose that By discovery of the true state of all things he intended to ascribe Omnisciency to us Creatures no more than the Holy Apostle John did in the like Expressions 1 John 2. 20. But ye have an Vnction from the Holy One and ye know all Things And verse 27. But as the same Anointing teacheth you of all Things and is Truth and is no Lye These were all things needful for their Salvation and preservation in Christ Jesus And herein in this divine Unction and the teachings thereof stands the Infallibility Certainty or assurance we plead for and not in Man's Will Wisdom Parts or Acquirements And as we keep in this Anointing received from the Holy One we receive its Teachings which are true and certain and so faâ— partake of Certainty or Infallibility in what it Teacheth being Truth and no Lye But if any go from this Anointing into the Will or Wisdom of Man or carnal Reasonings they go into uncertainty and so become fallible and subject to fall into Error erring from this certain Principle produceth Error both in Judgment and many times in Practice For 't is He that abideth in Christ that sinneth not 1 Joh. 3. 6. And those in whom this divine Aâ—ointing did abide who were taught by it As it taught them they did abide in him i.e. in the Son of God ch 2. 27. Who saith abide in me and I in you John 15. 4. I find this Author to the Snake in the Grass is very apt frequently to misrepresent our Friends Words which I cannot impute so much to his Ignorance as Envious design to make us as Infamous and Odious as he can As he had dealt by E. B. in the passage before he has in like manner serv'd Francis Howgil in his Preface to the Snake in the Grass p. 244. Which I did not so much search or remark in the foregoing Answer as since He charges F. H. with Blasphemy quoting p. 232. of his Works intitled The Dawning of the Gospel-day where he saith He that hath the Spirit of God is in THAT which is Equal i.e. as follows he that is join'd to the Lord is one Spirit there is Unity and the Unity stands in Equality it self Hence and on some other words curtaliz'd and mangl'd the said Author infers viz. 25. Having thus made themselves Equal to God in very Nature it is not strange to see them denying any other God or Christ but themselves they pull God out of Heaven c. Snake p. 245. These Blasphemous and general Inferences against the Quakers as they are utterly denyed by us I find no just occasion for them from F. H' s Words if truly cited and considered where he places the Equality between the Father Son and Holy Spirit That which is Equal he plainly speaks of the Spirit of God in the place quoted and by the Unity stands in Equality it self he means no other than that the Saints Vnity stands in Christ who is Equal with the Father according to Christ's own Prayer John 17. 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us And verse 22. And the Glory which thou gavest me I have given them that they may be One as we are One. And verse 23. I in them and thou in me that they may be made perfect in one That F. H. places the Equality in the Son of God and on his part is evident by his following Words left out by the said Author viz. He that is born from above is the Son of God and he said I and my Father are one and when the Son is reveal'd and speaks the Father speaks in him and dwells in him and he in the Father Now though the Saints cannot claim to themselves that Equality the Son of God who is their Head hath yet who can in Truth deny their being made Partakers of the Divine Nature and Union in Christ Jesus and holy Spirit with the Father The account which this Author of the Snake hath given against Tho. Curtis p. 20 21 22. which he saith he has seen under the hand of W. Clark I do somewhat Question the Truth of divers Passages in it as whether T. C. is not therein mis-represented though I cannot from my own knowledge refute them yet 't is very strange that T. C. should be represented so very grosly Ignorant as in that said Account but I am sure 't is a gross Lye that the Quakers do hold or have always held these Heresies charged on him or that G. Keith should suffer him to be so foully expos'd in print if he was privy thereto I am apt to think 't was a piece of great Incivility as well as Ingratitude and Treachery against T. C. to serve him such an ill turn 26. That he would not lessen the Sufferings of the Quakers p. 13. is a notorious Falshood as his scoffing at and vilifying them and rendring many of them to have suffer'd for open and notorious Blasphemy p. 12. doth evince 27. That Mary Fell after she was Married to G. F. became the Mother of the Quakers Church p. 17. is a scornful Falshood we have not given her or any other Woman that Title though she and many more faithful Women have been own'd as Mothers in Israel but Jerusalem that is above the Mother of us all 28. That many of the generality of the Quakers do stick in the very bottom of that sink of Heresies which they have been taught and that their Leaders go about to justify excuse and pallitate them p. 18 These proceed from the Sink of his gross Calumnies and Malice 29. That the Quakers yearly Epistle directed to