The snake in the grass: or, Satan transform'd into an angel of light. Discovering the deep and unsuspected subtilty which is couched under the pretended simplicity of many of the principal leaders of those people call'd Quakers.

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Title
The snake in the grass: or, Satan transform'd into an angel of light. Discovering the deep and unsuspected subtilty which is couched under the pretended simplicity of many of the principal leaders of those people call'd Quakers.
Author
Leslie, Charles, 1650-1722.
Publication
London :: printed for Charles Brome, at the Gun at the west end of St. Paul's,
1696.
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Subject terms
Quakers -- Controversial literature -- Early works to 1800.
Society of Friends -- Controversial literature -- Early works to 1800.
Link to this Item
http://name.umdl.umich.edu/A47766.0001.001
Cite this Item
"The snake in the grass: or, Satan transform'd into an angel of light. Discovering the deep and unsuspected subtilty which is couched under the pretended simplicity of many of the principal leaders of those people call'd Quakers." In the digital collection Early English Books Online 2. https://name.umdl.umich.edu/A47766.0001.001. University of Michigan Library Digital Collections. Accessed October 31, 2024.

Pages

14. Lastly, I desire to obviate some Objections which have been made by some to whom I have shewn the follow∣ing Sheets, and thereby further to enforce the Proofs hereafter brought. First, It has been objected to me, That I seem to have aggravated that Point a∣gainst the Quakers of their aspiring to an Equality with God: which is so wild and outrageous a Blasphe∣my, that some cannot believe these Men mean it, tho' they say it. And indeed it was not without great Force upon my self, that I cou'd be brought to believe it; for I thought it impossible, that any Man, even in Bedlam, cou'd be far given up, to a total Depriva∣tion of all Sense and Reason. But I was over and over, to my Astonish∣ment, convinc'd of this, by the Pe∣rusal of their Blasphemous Writings:

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Particularly of G. Fox, which I have Quoted, Sect. VI. p. 51. and have consider'd Mr. Penn's Defence of him. Sect. VII. from p. 57. And if this be not sufficient, I will now further prove my Charge, even in Legal Form against him, by Evidence upon Oath: which you will find in a Book Printed 1653. Entituled, A Brief Relation of the Irreligion of the Northern Quakers, &c. There p. 2. and 3. you have the Account how George Fox did avow himself over and over to be Equal with God: being ask'd by Dr. Marshal, in the Presence of Mr. Sawro, Coll. Tell, and Coll. West, Justices of the Peace in the County of Lancashire, at a Private Sessions in the Town of Lancaster, whether or no he was Equal with God, as he

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had before that time been heard to affirm: His Answer was this, I am Equal with God.

This Blasphemy hath been at∣tested upon Oath, by the aforesaid Dr. Marshal, and Mr. Altam School-Master of Lancaster, before the Justices at the last Sessions, held at Appleby, the 8th of January, 1652. and before Judge Puleston at the last Assizes held at Lancaster, the 18th of March, 1652.

Thus that Account, which was Printed soon after the said Assizes: at the same Assizes, it was prov'd against this Fox, that he had avowed himself to be the Christ, the Way, the Truth, and the Life (Witnessed by George Bickett and Isaac Bourne) That he was the Judge of the World, (Witnesses, George Bickett, Adam Sands,

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Nathanael Atkinson) yea the E∣ternal Judge of the World (George Bickett Witness;) and Mr. Sawro, a Justice of Peace, told the Judge, in the open Court, that he cou'd produce many more who cou'd Witness that G. Fox had affirm'd himself to be the Christ, &c. But the Witnesses produc'd were thought sufficient at that time. In the above Account, p. 3. it is likewise Witnessed, that Iames Naylor affirm'd, That he was as Holy, Just and Good, as God Himself; and that ames Milner (before mentioned, p. 24. 25.) in the County of Lancashire, profess'd himself to be God and Christ. Witnesses, Thomas Shaw, Gerard Shaw, George Inman.

These monstrous Blasphemies occasion∣ed a Petition from the Gentlemen of

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that County, to the then Council of State. Which being short, I give you Ver∣batim as follows. To the Right Ho∣nourable the Council of State. The Humble Petition of several Gen∣tlemen, Justices of Peace, Mini∣sters of the Gospel, and People, within the County of Lancaster, whose Names are Subscribed.

Sheweth,

That George Fox, and James Naylor are Persons Disaffected to Religion, and the wholesom Laws of this Nation; and that since their coming into this Coun∣try, have Broach'd Opinions ten∣ding to the Destruction of the Relation of Subjects to their Ma∣gistrates, Wives to their Husbands, Children to their Parents, Ser∣vants

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to their Masters, Congre∣gations, to their Ministers, and of a People to their God: And have drawn much People after them: Many whereof (Men, Women, and little Children) at their Meet∣ings, are strangely wrought upon in their Bodies, and brought to Fall, Foam at the Mouth, Roar, and swell in their Bellies. And that some of them affirm them∣selves to be Equal with God, contrary to the late Act, as hath been attested at a late Quarter-Sessions holden at Lancaster in Octo∣ber last past; and since that time, acknowledged before many Wit∣nesses; besides many Dangerous Opinions, and Damnable Here∣sies, as appears by a Schedule hereunto annexed, with the

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Names of the Witnesses Subscri∣bed.

May it therefore please your Honours, upon the Consi∣deration of the Premises, to provide (as your Wisdom shall think fit) that some speedy Course may be ta∣ken for the speedy Suppres∣sing of these Evils.

And your Petitioners, &c.

The Schedule annexed was as follows.
  • ...1. George Fox Profess'd and avow'd that he was Equal with God.
  • ...2. He Professed himself to be the Eternal Judge of the World.
  • ...3. He said that he was the Judge of the World.

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  • 4. He said, whosover took a place in Scripture, and made a Ser∣mon of it, and from it, was a Conjurer, and his Preaching was Conjuration.
  • ...5. He said that the Scripture was Carnal.

Iames Milner, a Follower of the said Fox, professeth him∣self to be God and Christ; and gives out Prophecies.

  • 1. That the Day of Judgment shall be the 15th day of No∣vember.
  • 2. That there shall never Judge sit at Lancaster again.
  • ...3. That he must ere long shake the Foundations of the Great Synagogue, meaning the Par∣liament.

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Leonard Fell Professeth that Christ had never any Body but His Church.

Richard Huberthorn wrote that Christ coming in the Flesh, was but a Figure.

This was the Schedule. And G. Fox wrote an Answer to this Petition, and to every particular in the Sche∣dule; which he Entituled, Saul's Er∣rand to Damascus, &c. Printed, 1653. wherein he inserts the said Petition and Schedule, out of which I have Transcrib'd them.

And I have done it, First, to give the Readers, who are Strangers to the Proceedings of the Quakers, a clearer view of them.

Secondly, To Invite all that are Cu∣rious to Read that Answer of Fox's Saul's Errand, &c. because there

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is none can Imagine but that Fox, ha∣ving produc'd so particular a Charge of Gross and Abominable Blasphemies against himself, and Partners, did it on purpose, that he might the more ex∣actly, and in terms most Express and Plain, Renounce and Disown them.

And every Reader will judge it Rea∣sonable to conclude Fox and the Foxo∣nians absolutely Guilty of every part of this Charge, which they refuse, in this their Vindication, thus Plainly and Expresly to Disclaim: Or where they Dodge, and Shift, and will not give a Direct and Categorical Answer. Because no Innocent Person wou'd desire to wave his Denial of so Foul an Imputation laid upon him: But, on the contrary, wou'd, with the greatest Earnestness, press to be Heard; and wou'd Purge himself, in the Plainest

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and Fullest Terms he cou'd devise; and wou'd believe that every one wou'd think him Guilty, wou'd give every one leave to believe him Guilty, if he gave any Dubious, or Foreign An∣swers. For who will not think him Guilty, who cannot be brought to Plead not Guilty?

But such is the Case of Fox in his Saul's Errand, above-mentioned; He does not Plainly deny, no, not any one of the particulars Charg'd upon him, or his Followers, in the Petition and Schedule, which he In∣serts. Nay, he downright owns, and justifies the greatest part of them. As their Preter-natural Convulsions and Quakings, Foamings, and swel∣ling of their Bellies, which seiz'd them at their Meetings, even little Children, who cou'd not Counter∣feit:

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and therefore was, no doubt, plain Possession; but whether of a Divine or Diabolical Spirit, has been above consider'd. The matter of Fact Fox owns, p. 5. and Vindicates it by the Ecstasies Recorded of the Holy Prophets of Old. But none of these ever seiz'd little Children. But the Lapland Possessions have, in those who are given up to the Power of the Devil, of which there are fre∣quent Examples, in our own Countries, besides these of the Quakers.

Fox likewise owns the Indictment laid in the Schedule against James Milner, and justifies him, tho' he cannot deny the Fact. As for James Milner (says he p. 9.) tho' his mind did Run out from his Condition, and from minding that Light of God which is in him, whereby

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the World takes occasion to speak against the Truth, and ma∣ny Friends stumble at it; yet there is a Pure Seed in him.

This Pure Seed is what the Qua∣kers mean by the Light within. And which they make to be God and Christ: and therefore take the Name of God and Christ to themselves, be∣cause of God's thus supposed Dwelling in them.

But, by this Rule, every Man must be God, and Equal to God, as well as a Quaker, because the Quakers say, that This Light is in every Man that cometh into the World.

But every Man does not follow this Light. No more did James Mil∣ner, or James Naylor before-men∣tioned. And how shall we then know

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that George Fox did, or any other Quaker?

What is now become of their Pre∣tence to a sinless Condition, and to Perfection, Equal even to the Perfection of God Himself!

Milner pretended to it. And Nay∣lor pretended to it. They all pre∣tend to it. And they have it all alike.

But how comes Milner here to be so gently dealt with by Mr. Fox? Why! Because his mind did only Run out. He did not follow his Light within. And do the Quakers charge any thing else upon the Heathen, the Papists, the Church of England, &c. but not following their Light within? No, nothing else. But then their mind Run out in Great Matters, whereas the Quakers run out but in Peccadillo's.

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Let us then compare a little. We will pass the Heathen, for the Qua∣kers have a particular kindness for them: Think their Light within suf∣ficient to save them, without any Me∣rit, or Satisfaction made for their sins by Christ without, or Him, who Dy'd at Jerusalem, as they think of themselves; and both stand upon the same Bottom. But while they thus Christen all the Heathen; they Un∣christian and Damn to the Pit of Hell all the Christian World since the Days of the Apostles, as you will see hereafter, Sect. IV. p. 21.

We will, in this Comparison, let the Papists pass too, as being further off, and come to the Church of England, which the Quakers make to be no less than Anti-Christian, their Clergy to be Baal's Priests, False Pro∣phets,

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Conjurers, Diviners, &c. And why?

Because they Preach upon a Text of Scripture (as in Artic. 5. of the above Schedule) and in Steeple-Houses, which they call Churches. Receive Tythes, and have a set Form of Prayer in their Publick Worship; and many such like things do they, for which they deserve the above Epi∣thets, and All the rest hereafter men∣tioned, p. 32.

But as for Iames Milner, there is yet a Pure Seed in him. And the Lord did open true Pro∣phecies,* 1.1 and mighty things to him. For his Mind only Runned out a little, to call himself God and Christ! And he was only mistaken n some Prophecies that he gave out.

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And what great matter was all this in a Quaker! These and 40 more shall be excus'd while you continue firm to the Friends; but if you offer to ex∣pose their Errors, tho' in the most Friendly way, you touch Fire. All Hell shall be Rakd for Names to load you with. Vile Cankerd Apostate, Devil-Driven, Diabolical, De∣vilish, &c. Thus have they treated those of their own Communion, who durst once Budge, or Grumble against the Impositions of Womens Meetings, and forced Discipline set up by G. Fox, or who presum'd to Pay their Tythes, tho' their Light within did dictate it to them, as Lawful and their Duty; and consequently that it wou'd be a sin against Conscience, if they did not do it. But, most of all are they Eurag'd against George

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Keith, for Preaching up the necessity of a Christ without, and that the Light within is not suffi∣cient to Salvation, without some∣thing else. That is, Christ Jesus, without us, Suffering and Dying outwardly for us. For this is all the Heresie they have to Charge him with; as you will see in the Printed Tryals in Pensilvania, which I have Quoted. And yet more fully, in a Book which G. Keith Printed at Phi∣ladelphia (the Metropolis of that Colony) 1693. and carries this Ti∣tle, The Heresie and Hatred which was falsly Charged upon the Innocent, justly Return'd up∣on the Guilty, giving some Brief and Impartial Account of the most material Passages of a late Dispute in Writing, that hath passed at

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Philadelphia betwixt Iohn Dela∣val and George Keith, &c.

They are thus Mad and out of a•••• Patience with G. Keith for speaking against the Sufficiency of their Ligh within: Because if their Light within be not Self-sufficient, then will follow the necessity of a Christ without to take away Sin, by making an outward Atonement and Sa∣tisfaction for it; by an outward shedding of outward Blood. And what then will you say? Are you a∣maz'd why this shou'd provoke the Quakers so much? Why, will they not yield this? Oh no. This was the Grand Design of him who first Inspir∣ed and Possessed them, to Destroy the only Saving Faith, in the Satis∣faction made by Christ for our Sins, by turning all this to a meer Allegory,

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tending only to an inward Christ, hat is, their Light within, to Spi∣ritual Blood shed Inwardly in their Hearts; where they make this their inward Christ, to be Born, Suffer, Die, Rise again, Ascend into Heaven, that is, a Spiritual Heaven within them. And the Ap∣pearing of Christ which they expect is within them: Thus Samuel Buttivant Subscribes an Epistle he wrote to a most Virulent Quaker Trea∣tise, Entituled, A brief Discovery of a Three-fold Estate of Anti-Christ, Printed 1653. he stiles him∣self, A Faithful Friend to the Faith∣ful, and an Affectionate Lover of all that love the Appearing of the Lord Christ in them. And this inward Christ they make to be the Archi-Type, of which that Man

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Christ Jesus, was but the Type, Figure; and his Birth, Suffering Death, Resurrection, &c. but i•••• History of the Birth, Sufferings, &c of the Light within them, whi•••• they call the Mystery, as of great•••• Value and Consequence to us.

Therefore it is that the Devil is 〈◊〉〈◊〉 concern'd to support and keep up th•••• Doctrine, which makes no more 〈◊〉〈◊〉 Christ Jesus than a Good Example as a Man who had a great Measur of the True Christ, or the Light with in; but no more Incorporated i Him, or made part of his Substanc and Person, than in any other Man and consequently, that the Light, o Christ, Dwelt in the Body of that Ma who was called Christ Jesus, only 〈◊〉〈◊〉 in a Veil or Garment; which he ha now thrown off; and is no more

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Man, nor has any Human Nature now 〈◊〉〈◊〉 Heaven. Nay, indeed, at this Rate, He never was a Man, only Dwelt in e Body of the Man Christ Jesus or a time, as He Dwells in the Body f any other Saint. Nor did He Suffer or Die more in Christ Jesus han in any other who Suffer'd or Died or the Truth: or any more than a Man can be said to be Crucify'd, when you Crucifie the Cloak or Garment which he wears.

Thus has the Devil, in the Qua∣kers, totally Destroy'd Christ's Hu∣manity, as, in the Socinians, he has taken away His Divinity; and, in both, he has Rooted up the Doctrine of the Satisfaction made by the Pas∣sion and Death of Christ, God and Man, to the Justice of God, for our Sins, which is the very Heart

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and Corner-stone of the whole My∣stery of the Gospel; and by which only we can expect Salvation.

Therefore, till the Quakers are ful∣ly Rescud out of Satan's Power, 〈◊〉〈◊〉 can never expect that he will give the leave to quit this main Pillar of hi Kingdom.

No, On the contrary he has made them most Zealous and expresly Blas∣phemous in this. They compare them∣selves to Christ Jesus, make themselves Equal to Him, to be Christ, as well as He. And, in some things, Pre∣fer themselves before Him. They Pre∣fer their own Sufferings to the Suffer∣ings of Christ and His Apostles.

These are the words of a Great A∣postle of the Quakers, Edward Burrough, p. 273. of his Works. The Sufferings of the People of

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God (called Quakers) in this Age, is greater Suffering, and more un∣just, than in the Days of Christ, or of the Apostles— What was done to Christ or the Apostles, was chiefly done by a Law, and in Great Part by the Due Execution of a Law. I will not stay to Comment upon this Blasphemous Expression, to say that the Sufferings and Death of Christ was the Due Execution of a Law. If it was Due, then Christ had His Due, and He Deserv'd what He met with! Nor will I in this place, take time to Detect the subtile Artifice of the Quakers, in Magnifying their Sufferings; of which there are very Remarkable Instan∣ces to be given. Nor to shew that their Sufferings were by Law, and, for the most part, by the Due Exe∣cution of a Law. I being, now chiefly concern'd in their Blasphemous

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Comparing of themselves with Christ our Lord, and, as in the present In∣stance, Preferring of themselves before Him; their small Imprisonments or Fines (for none of them suffer'd Death, the Law does not allow it) for not Paying their Tythes; their Stubbornness and open Contempt of Magistracy and the Laws; for which they wou'd not have Escap'd so Easily in any other Christian Country; I say my Business at present, is to shew how they compare their short Im∣prisonments, for the above-said Causes, with the Death and Pas∣sion of Christ and His Apostles, and make these Their Sufferings not only Greater, against Common Sense, as if Tortures and Death were not Greater Sufferings than Fines and Imprisonments: But most Blas∣phemously

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make Their Sufferings too to be more Unjust, than those even of Christ Himself! As if it were more Unjust to touch the Hair of a Quaker's Head, to Fine or Imprison him, tho' transgressing all the Laws of the Land, than to Crucifie the Lord of Glory, when they had no Legal Proof against Him, nor any Law either of the Jews, or Romans, by which He ought to die.

Let the Quakers never more pre∣tend to Persecution, when they can escape with such Impudent Blasphe∣my as this!

Which was repeated by another of their Prophets, whom I have had of∣ten occasion to mention, Solomon Eccles, who said, That the Blood of Christ was no more than the Blood of another Man.

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I do not mention this, as if this Contempt of our Lord Christ were only to be prov'd by these Two Eviden∣ces. No, There are Clouds of Witnesses to be produc'd of the like Blasphemy in almost all their Tea∣chers; it is their dayly Theme, in their Profane Meetings. But more sparingly since the Noise that has been made upon this Head, by G. Keith and others of their Separatists. They now (to cover themselves from that Horrid Odium which this must justly bring upon them from all the Nation, and from all Christians) begin to Preach, in their Publick Meetings of a Christ without, and of His Sufferings at Jerusalem, &c. a Voice which, since their first appearing in the World, has hardly ever been heard among them. The whole Tendency

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of all their Doctrine, being always to de∣preciate, as much as was in their Power, the outward Man Christ Jesus; and to build All upon the inward Christ, or Light within. But how sincerely, and with what Reserves, they now (when Forc'd, by Worldly Politicks) speak of Christ without; I have chosen this Instance of Solo∣mon Eccles to explain; by shewing the Subtile and true Quaker An∣swer which he gives to one Robert Porter who objected to him what I have above Quoted, and told it to others. Solomon Eccles writes to him, in these words. Robert Porter, take heed of belying the Innocent, for I hear that thou hast reported to a Priend of mine, that I shou'd say, that the Blood of Christ is no more than the Blood of another

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Man. I never spake it, but do very highly esteem of the Blood of Christ, to be more Excellent, and Living, and Holy, and Pre∣cious, than is able to be uttered by the Tongues of Men and An∣gels.

And now, Reader, wou'd not 〈◊〉〈◊〉 think, that he had fully deny'd the Charge against him? And that he did highly esteem the Blood of Christ? But behold the Quaker Subtilty! He does not mean one word of this of the Blood of Christ, which He shed up∣on the Cross; but of the Spiritual Blood (whatever he, or the Quakers intend by it) for after the abovesaid High Witness to the exceeding Value of Christ's Blood, he adds immedi∣ately in the very next words, to Ex∣plain himself, I mean (says he) the

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Blood which was offer'd up in the Eternal Spirit, Heb. 9.14. You may say, that this was the outward Blood, which Christ shed upon the Cross. True, it was so. For He offer'd his Blood, through, or in (as this Quaker alters the Text, to make it incline the more to their mean∣ing) the Eternal Spirit. And if Solomon Eccles had said no more, so it might have pass'd. But he goes on, in plain words, to tell us what he wou'd be at; and distinguishes this from the Blood outwardly shed; for having told us what Blood he so Highly values, as above, he subjoins, in the next words, to signifie what Blood of Christ it is, which he did not value more than the Blood of ano∣ther Man, and that was the outward Blood which was shed upon the Cross.

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His words are these following. But the Blood that was forced out of Him, by the Souldiers, after He was dead, who before that bow∣ed His Head to the Father, and gave up the Ghost; but thou sayest that was the Blood of the New Covenant which was shed after he was dead, which I deny; yet I did say, that was no more than the Blood of another Saint. These were my words.

And he adds a little after, That the Baptists and Independants, and Presbyterians, and the Pope, are all of one Ground, and none of you understand the Blood of Jesus Christ no more than a Brute Beast; therefore Repent, for God will suddenly overthrow your Faith, and your Imputative Righteous∣ness

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too, for the Imputation of Christ's Righteousness, which He did at Jerusalem and without the Gates, the Pope, the Episcopal, the Presbyterian, Independants, and Baptists, shall fare all alike, and shall sit down in sorrow, short of the Eternal Rest: But the true Imputative Righteousness of Christ we own, but it is Hid from you All, till the Lord open an Eye within you.

These are the words of his Letter, which I have transcrib'd out a Book wrote by William Burnet, Entituled, The Capital Principles of the Peo∣ple call'd Quakers, Printed 1668. p. 41.

And here you may see how they construe the Imputation of Christ's Righteousness, to be only within them:

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And disown that which the whole Chri∣stian World understand by it; and their Notion of Christ's outward Blood, shed without the Gates of Jerusalem: But they have a Notion of inward Blood, inward shedding, and inward Imputation, which no other Christians know of, more than Brute Beasts, says Eccles. And they expresly deny Christ's outward Blood, to be the Blood of the New Cove∣nant. And make no more of it than of the Blood of any other Good Man. See G. Whitehead's Impious Defence of this, in The true Copy, &c. above Quoted, p. 24, 25. To which I will only add, as a Confirma∣tion of what I before observ'd, That the Quakers will seem to Con∣fess any thing; but with such Re∣serves as secure their own meaning,

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and serve to Amuse the Inadvertent Readers. Thus in G. Whitehead's Answer to this Passage of Solomon Eccles, in the 58. p. of his Book En∣titled, The Light and Life of Christ within, Printed 1668. Repeating the above-quoted words of Solomon Eccles, where he speaks of the Blood of Christ, as more Excellent, and Living, and Holy, than is able to be uttered, &c. he adds, which might have satisfy'd any Spiritual or Unbyass'd mind. And the Rea∣der might have gone away with this, as a full Vindication of Solomon Ec∣cles, without taking notice how he had, in the same place, explain'd himself, as I have above Quoted him, not to mean this of Christ's Blood shed out∣wardly upon the Cross; but only of a Notion which the Quakers have of

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Spiritual Blood, Spiritual shedding, &c. which is all perform'd within them. And G. Whitehead Enti∣tles that very page of his Book, The Blood of the New Covenant Spiritual. And therein Argues thus Blasphemously against his Opponent (Will. Burnet.) These are his words, But if W. B. intends that the Blood outwardly shed by wicked Hands, was the Price and Life of Christ, as his words import; then it fol∣lows, from his own words, that the Life of Christ is not in being; and this wou'd render Him a Dead Christ, &c. But G. Whitehead can speak Honourable things of the Blood of Christ (in his own Sense) and this is enough to satis∣fie any Unbyass'd Mind! Tho they have evaded the most Express Texts

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for Christ's Humanity, even that Gen. 3.15. His being the Seed of the Woman.

They Allegorize all that too into a Spiritual Sence, quite away from the Letter; and to mean nothing else in the World but their Light within. Where they have a Spiritual Wo∣man, and Spiritual Seed, as well as Spiritual Blood. Hear how Mr. Penn endeavours to prove it, in his part of The Christian Quaker, p. 97, 98. The Serpent (says be) is a Spirit: now nothing can bruise the Head of the Serpent, but something that is Spiritual, as the Serpent is: But if that Body of Christ were the Seed, then cou'd He not bruise the Serpents Head in all, because the Body of Christ is not so much as in any one; and

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consequently, the Seed of the Promise is an Holy Principle of Light and Life, that being recei∣ved into the Heart, bruiseth the Serpent's Head: And because the Seed, which cannot be that Bo∣dy, is Christ, as testifie the Scrip∣tures, the Seed is one, and that Seed is Christ, &c. Thus Mr. Penn. And this is his Deduction. That the Seed being Christ; and he having Prov'd (as he thinks) that the Body of Christ was not the Seed; his Consequence is, that the Promis'd Seed was not any Person, but a Prin∣ciple. And that this Principle is the Light within, and consequently that the Light within is Christ. And his Syllogism stands thus in Mood and Figure. The Seed is Christ: But the Light within is the Seed:

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Ergo, the Light within is Christ. But the Minor remains yet to be Prov'd, That the Light within is the Promis'd Seed. Which Mr. Penn has only supposed: and that the Seed is not a Person, but a Principle. Which is a Supposition of so Pernicious a Nature, that it Unchristians any one who holds it. For the Faith of Christians is built upon that Man Iesus Christ, as the Seed Pro∣mis'd to Bruise the Serpent's Head. And that the Bruising of it, was Perform'd by the shedding of Christ's Blood outwardly upon the Cross, as a Propitiation and Satisfaction for the Sins of the whole World. Tho' the Application of this to our Souls, must by inwardly by Faith in our Hearts; not only a bare Historical Faith, that Christ did so Suffer, Die, Rose

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again, &c. which the Devils do Believe, and Tremble, to see their Power so overcome. But by a Live∣ly Faith and full absolute Depen∣dance and Trust in that Satisfaction made by Christ's Death for our Sins, as our Surety who has paid our Debt for us, and Purchas'd an Eternal In∣heritance for us, upon our Perfor∣mance of the Conditions which He has set to us: And not only so, but as our High Priest, now sitting, in His true Humane Nature (whereby He is our Mediator) and in the same Body (tho' Glorify'd, and Chang'd in Qua∣lities, but not in Substance) at the Right Hand of His Father, to make continual and daily Intercession for us; and to power down His Spirit upon us, to give us this Saving Faith, for it is the Gift of God. And this In∣fluence

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and Inspiration of His Bles∣sed Spirit, is the only true Saving Light within us; but not the Seed and Christ Himself (as the Quakers Blasphemously Dream) only a Ray, or Communication of His Light and Life to us.

How then can the Quakers have the True Christian Faith, how can they be esteem'd as any Christians at all, who will not allow Christ to be the Promis'd Seed; or that He was more a Man in the Body of Jesus, than in the Body of any other Man; who make no more Reckoning of His Blood, than of any other Saint; who do not believe Him now to be a Man, and, as such, our Mediator and In∣tercessor, at the Right Hand of His Father? These things I offer to their serious Consideration; and I Pray God

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to Discover to them those Depths of Satan, and that Bond of Iniquity wherein they are Captivated.

But I wou'd ask Mr. Penn one Question before I go, upon his Hypo∣thesis of the Light within being the Promis'd Seed. And that is, since the Quakers make this Light within to be in every Man that comes into the World, how was it Promised; Gen. 3.15? Was it not Then in the World? And how then were they to look for it as to come?

But Mr. Penn has another Argu∣ment (Ibid.) to prove that the Out∣ward Christ cou'd not be the Pro∣mis'd Seed; which he says, must be Inward and Spiritual. Why? Be∣cause (says he) One outward thing cannot be the proper Figure or Representation of another, nor

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is it the way of Scripture so to teach us, the outward Lamb shews forth the inward Lamb, &c. I am sorry Mr. Penn should tell us, that this is not the way of Scripture, be∣cause it is the Common High-way of the Scriptures. For all the out∣ward Sacrifices under the Law were Types or Figures of the Sacrifice of Christ, the outward Christ upon the Cross. Of whom St. Paul said (1 Cor. 5.7.) Christ our Passover is Sacrificed for us. So that the outward Paschal Lamb in Ae∣gypt, and the striking of its Blood upon the Side-Posts of their Houses,* 1.2 that the Destroyer might not come in, was a certain Type of the outward Blood of Christ, which keeps off God's Wrath from us, and not of any

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fansy'd inward Lamb slain in our Hearts, &c. as the Craft and Ma∣lice of the Devil has suggested, to deface and wear out of our Minds the Faith in Christ's outward Blood, by which only there is Salvation.

And by the help of this Distinction of an outward and Inward Christ, outward and inward Blood, &c. the Quakers do keep themselves out of sight of all Men not throughly acquain∣ted with their Deceits. They can, upon a Pinch, subscribe the whole Creed, and yet not mean one word of it of God or Christ at all; that is, of any God or Christ without Men, or what all the World believe by God or Christ, as existing without us, tho' by their Blessed Influence operating within us.

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But their Gross Ignorance cou'd not, at First, distinguish betwixt God and his Influence: and those of them who know better now, think themselves o∣bliged to Justifie, at least to Palliate and Excuse the Failings of their Lea∣ders, because they once own'd them to be Infallible.

By this means, all the Non-sence and Blasphemy of G. Fox lies upon Mr. Penn's Shoulders. If he will maintain him, right or wrong, then must Mr. Penn answer for G. Fox's calling himself Equal with God. And his senseless Argument to prove it, in his Saul's Errand, before Quoted, p. 8. because (forsooth) he had the Spi∣rit of God (as he Pretended) whence he Argues, in these words, He that hath the same Spirit that raised up Je∣sus Christ, is equal with God.

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Nor is this Madness peculiar to Fox alone, it runs in the Blood of the Quakers. The Renowned Francis Howgil, is yet more Express in this Blasphemy, if more can be.* 1.3 The first thing thy Dark Mind stumbles at (says he to his Opponent Edward Dodd) is, that some have said, that they that have the Spirit of God are Equal with God. He that hath the Spirit of God, is in that which is Equal— And he that is joined to the Lord, is one Spirit, there is Unity, and the Unity stands in Equality it self. Thus he, and lest you should think too little of the word Equality, he gives it you with an Emphasis. Equality it self— But he seems to come into a calmer

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mood, a few lines after, and says, There is Equality in Nature, tho' not in Stature. But instead of bringing him off, this sets him deeper in the Mire. For, first, it is Nonsence, for what∣ever is equal to God in Nature, must be so likewise in Stature, Since His Nature is Infinite. And, for that Reason, secondly, making us equal to God in Nature, is the highest Equa∣lity, it is indeed Equality it self. Which Expression Howgil repeats twice in the distance of three lines, that he might be sure of it.

Having thus made themselves E∣qual 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, and upbraid those who believe that there is any God or Christ there; as I have hereafter

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Quoted their words, out of a Book of theirs call'd, The Sword of the Lord drawn, &c. p. 5. Your imagined God beyond the Stars, and your Carnal Christ is utterly deny'dto say this Christ is God and Man in one Person is a Lye.

I will here add to this, how careful they are to instill into their Children, according to their Capacities, these Principles of their most Anti-Christi∣an Religion; and exceeding the Blas∣phemy of all that we ever yet heard among the most Barbarous of the Hea∣then Nations. There is a Primmer put out for the Quaker Children, by W. Smith. There, p. 8. you have this Question asked, How may I know when Christ is truly Preached? And the Answer is, They that are

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False (Ministers) Preach Christ without, and bid People believe in Him, as He is in Heaven above; but they that are Christ's Mini∣sters, Preach Christ within. Here was an admirable Cue given to young Children, to prevent their ever receiv∣ing the least tincture of Christianity; that if they shou'd, at any time, hear of a Christ in Heaven, or of any Christ out of themselves, they might immediately stop their Ears, and believe all who spoke of it, to be False Mi∣nisters. Sure, Satan never advanc'd his Kingdom in any Age so high, as in these miserably Deluded People!

But lest the Child shou'd think that there might be only difference of Ex∣pression betwixt the Quakers, and others who Profess'd a Christ Perso∣nally in Heaven, tho' Present with

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us, and operating in our Hearts by the Influence and Graces of His Spirit; there is another Question p. 9. Here then is great difference in their Doctrine? Answer, Yes, and no more Fellowship than East with West. This Answer is true indeed. For the difference is not only in the Ex∣pression, but in the Doctrine. And there is no more Fellowship than East with West. But here take no∣tice, that there are no Christians in the World, who deny Christ's Spi∣ritual Influence and Operation in the Hearts of Men, and His Light within them. And therefore this diffe∣rence of Doctrine betwixt the Qua∣kers and us, which they say, is as wide as East from West must be more than concerning the Light within, as a Ray or Beam shining into our

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Hearts from Christ the Sun of Righ∣teousness; for in this, there are none upon Earth that have any difference with them; and therefore, the diffe∣rence must be concerning this Light within, being not a Beam, but the Sun it self, the True, Real, and only Christ. The very Person, and not only the Influence of Christ. So that the true state of the Question will be this, whether this Light within be the Principal or a Secondary A∣gent in us? For if it be only a Beam, it is a Secondary Agent, because it proceeds from the Sun; but if it be the Sun it self, then it is Principal. A∣gain, if it be the Sun, it is the only Agent, because the Sun receives not his Light from another. But if it be a Beam, it is not the only Agent; because the Sun does enlighten by the Beam.

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And, in both these respects, the Qua∣kers do positively determine their Light within to be not a Seconda∣ry Agent, or sent from any other; but that it is, its self, the Only, and the Principle. And this is the Lan∣guage which they betimes teach their Children. For in Smith's Cate∣chism, p. 57. there is this Question and Answer. And is that which is within you the Onely Founda∣tion upon which you stand, and the Principle of your Religion? Answer, That of God within us, is so, for we know it is Christ; and being Christ, it must needs be One∣ly and Principal; for that which is Onely, admits not of another; and that which is Principal, is Greatest in Being: And thus we know Christ in us to be unto us

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the Onely and the Principal, &c.

Here they expresly disown any other Christ than what is within them. But because all this may be pretended as meant only of Christ's Spirit, not of His Body, tho' there can be no room for any such pretence, because all whole Christ is here spoke of: And that it wou'd be as great Blas∣phemy to say that Christ had no o∣ther Spirit than what was within us, as to say that He had no other Body but what was within us: Yet, to make it exceeding plain that the Qua∣kers do not believe that Christ has any other Body, or other Humanity, than that Spiritual, or Allegorical Bo∣dy, or whatever they mean by it, which they say He has within them. In Edw. Burrough's Works, p. 149.

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this Question is ask'd, in these plain and peremptory Terms Is that very Man, with that very Body, within you, yea, or nay? And the Ans. is as plain. The very Christ of God is within us, we dare not deny Him.

Pursuant to this Blasphemus Prin∣ciple, Solomon Eccles, in a Sheet he Printed the 17th of the ninth Month, 1668. called, The Quakers Chal∣lenge, p. 6. says these words of G. Fox. It was said of Christ, that He was in the World, and the World was made by Him; and the World knew Him not: so it may be said of this True Prophet (George Fox) whom John said he was not. This being objected by one Jeremy Ives in his Questions to the Quakers, George Whitehead makes this excuse for it, in his Seri∣ous

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Search, Printed 1674. p. 58. he says that these words, The World was made by him, must not be ap∣ply'd to G. Fox, but only these words, The World knew him not. Tho' they are both in the same Sentence, and no Reason nor Rule of speaking in the World, can apply the one without the other. But even this Arbitrary In∣terpretation will not do. For the follow∣ing words whom John said he was not, are, past all help of Dodging, apply'd to G. Fox. Read the Sen∣tence; So it may be said of this True Prophet (G. Fox) whom John said he was not. Now, who was it that that John said he was not? He said, He was not the Christ. He did not say, He was not G. Fox. And therefore this cannot be apply'd to G. Fox any otherwise than by sup∣posing

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him to be The Christ. Which the Quakers (by a Monstrous sort of Transubstantiation) think them∣selves to be.

And now you see the Reason why the Quakers cou'd Palliate and Ex∣cuse Iames Milner, as above-told, for saying that he himself was God and Christ: but yet were all in a Flame against George Keith, for Preaching the Insufficiency of their. Light within to Salvation, without the Person of the Man Christ Jesus, as without us. For this destroy'd all their Foundations, and the King∣dom of Satan which he had set up high amongst them. And therefore he stirr'd up all the Rage and Zeal of his Proselites against any who durst assault his Asylum, his very Temple and Throne.

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James Milner was judg'd to have a Pure Seed in him, notwithstanding of his Horrid Blasphmy, and Ly∣ing Prophecies before-told. For they were indeed the Pure Seed and Do∣ctrine of the Quakers, tho' he blur∣ted it Unseasonably and too Plain∣ly.

But G. Keith for his most Chri∣stian Doctrine, of a Christ with∣out, was Condemn'd by their last Yearly Meeting, in their Bull of Excommunication, as Acted by an Vnchristian SpiritAnd it is the Sense and Iudg∣ment of this Meeting (say they) That the said George Keith is gone from the Blessed V∣nity of the Peaceable Spirit of our Lord Iesus Christ, and hath thereby separated

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himself from the Holy Fellow∣ship of the Church of Christ, &c.

This is as high as any Pope or Ge∣neral Council ever yet pretended. It is not only from the Fellowship of the Quakers in England, or Pensilva∣nia, but of the whole Church of Christ Of which the Yearly Mee∣ting of the Quakers in London, think themselves the sufficient Repre∣sentatives, and capable to Determine, and Conclude them by their Votes.

But there is one thing come in my way, which I ask the Reader's Patience to set down. It is told hereafter, p. 136. how Mr. Penn at Ratcliff-Meeting the 17th of Feb. 1694. Pronounc'd G. Keith an Apostate, In the Name of the Lord. This was before G. Keith's Condem∣nation in the Yearly Meeting 17th

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of May, 1695. This Apostacy of G. Keith's was by the New Do∣ctrine of a Christ without, he had Preach'd in Pensilvania, which occa∣sion'd the Tryals and Debates there, I have mention'd. And upon the noise which these Proceedings made here in England, amongst the Quakers, Mr. Penn (the Proprietor of Pen∣silvania) wrote to one Robert Tur∣ner, a Quaker, Justice of Peace in Philadelphia, where the greatest Con∣test was, about G. Keith's New Do∣ctrine, in which Letter were these words, I am sorry any shou'd Quarrel Honest and Learn∣ed George Keith. My Love to him. Let him live in his Princi∣ples. If I come there, that Con∣troversie, with the rest, shall soon vanish; and he shall want

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no Encouragement from me; for I love his Spirit; and Honour his Gifts, and his Peculiar Learning, especially Tongues, and Mathe∣maticks, his Platonick Studies too: All being sanctify'd to the Truths service, which is worthy to have the Preheminence. Thus Mr. Penn. And that which I wou'd know from him, is, whether G. Keith has since vary'd from that Doctrine which he Then Preach'd in Pensilvania? I do not hear that it is so much as al∣ledged that he has, in the least tittle, vary'd since that time. And if so. Here will be sad account of that In∣fallible Discerning Spirit which the Quakers do appropriate to themselves to Judge Persons and Things,* 1.4 Powers, Magistrates, King∣doms,

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and Churches. And may it not, upon this occasion, be said to Mr. Penn, in the words of G. Fox (Gr. Myst. p. 96.) Thou not be∣ing Infallible, thou art not in the Spirit, and so art not a Minister. For when he wrote the above Letter, he judged G. Keith to have a Right Spirit, and desir'd to let him live in his Principles: And yet, for the ve∣ry same Principles, he has since judged him an Apostate, over the Head of him. I love his Spi∣rit, says Mr. Penn. It is An Vnchristian Spirit, says the Yearly Meeting, whereof Mr. Penn was a Principal Member. The Ten∣dency of divers of his late writings (says the Yearly Meet∣ing, in their aforesaid Bull of Ex∣communication against G. Keith)

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hath been to Expose the Truth: Did not Mr. Penn then Guess very ill, when he gave it under his Hand as abovesaid; that All G. Keith's Studies were Sanctify'd to the Truths service? These Writ∣ings which the Meeting meant, were what G. Keith had Printed in Pensil∣vania, in Defence of those Principles, which Mr. Penn then approv'd, at least so far as to give them Toleration, and to let G. Keith live peaceably in them. For G. Keith had not, be∣fore that Excommunication, Prin∣ted any thing against the Quakers, af∣ter his return into England from Pen∣silvania.

The use I have to make of this, is not to Upbraid or Expose, but to be∣seech Mr. Penn, and all the sober-minded among the Quakers, now at

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last to consider whither their strange Pretences to Infallibility has led them. Even from the only Infallible Oracles now in the World, the Holy Scrip∣tures, by setting their Light with∣in above the Scriptures; which they do, in refusing to let their Light within be judg'd by the Scriptures: But, on the contrary, allowing no Ob∣ligation which the Holy Scriptures have upon them, in any thing which is not likewise Dictated to them by their Light within: But thinking the Dictates of their Light within to be Obligatory and Infallible, in things wherein the Scriptures are si∣lent. Alas! If that were all! Even in things where the Scriptures are Re∣pugnant, and Command quite other∣wise. But, in the Authority which they have taken over the Letter of the

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Scriptures, they can over-rule every Command in Scripture, tho' in Terms never so Positive; as in the Case of Baptism and the Lord's Supper, and many other Instances. Chiefly in that upon which I have so much insisted, because it is the Principal, their Spirit∣ing away the Letter of the Promised Seed, The Humanity of Christ; and the Satisfaction Thereby made for our sins; and his Intercession, and Mediation Therein now at the Right Hand of his Father; to which we Dayly owe the Gifts and Graces of his Blessed Spirit.

And the Adversary cou'd never have gain'd this point upon them (which is the Heart of Christianity) if he had not first Disarm'd them of the As∣sistance of the Holy Scriptures (wherein this is so mainly and so fre∣quently

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insisted upon) by persuading them to take their own Light within for the Infallible Rule, instead of the other.

And the Devil cannat keep his hold much longer than we shall return to the Scriptures, and submit to them as our Rule. Which we may perceive by this, That no other Sect amongst us, has run into this Excess of throw∣ing off the Humanity of Christ, but the Quakers; because no other has under valu'd the Scriptures so much as they. What other sort of Men that call themselves Christians, have abus'd the Scriptures by the contemptible Names of Beastly Ware, Dust, Death, Serpents-Meat, &c. but the Quakers? If they say, That this was only meant of the Letter; that is sufficiently answer'd in what follows.

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But I have now to ask them, whether the Letter of their Writings be not as Beastly Ware, &c. as the Let∣ter of the Scripture? And then, why they do not give the same Epithets to their Writings? No, no. Let them not Dissemble the matter. They know very well, that the giving of Vile and Contemptible Names to any Wri∣ting, can be for no other end, but to render the Contents of such Writing, not the Letters, Ink, or the Paper, Vile and Contemptible. And this is the Reason that they have taken such care to secure the Honour of their own Writings; not only from such Vile Names as they bestow upon the Holy Scriptures, but even from such Names as are Honourable and of the Highest Estimation among Hu∣man Writings; such, as Canons for

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the Laws of the Church, and E∣dicts for the Laws of Emperors, and Temporal Government: But these the Quakers think too Mean and Contemptible Names for their Wri∣tings; they will have them nothing less than the Immediate Commands of God Himself. And, as to them∣selves, they scorn the Titles of Elders, Popes, and Bishops; or, that their Meetings shou'd be call'd by such Contemptible Names as Courts, Sessions, or Synods. Hear the Or∣der of their Yearly Meeting at London, for the Year 1675. in the following words. It is our Sense, Advice, Admonition, and Judg∣ment, in the Fear of God, and the Authority of his Power and Spirit, to Friends and Brethren in their several Meetings, That no

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such Slight and Contemptible Names and Expressions, as cal∣ling Mens and Womens Meetings, Courts, Sessions, or Sy∣nodsThat Faithful Friends Papers, which we testifie, have been given forth by the Spirit and Power of God, are Mens Edicts, or CanonsElders in the Service of the Church, Popes and Bishops, with such scornful sayings, be permitted a∣mong them; but let God's Power be set upon the top of that unsa∣vory Spirit that uses them, &c.

Here you see the World has not Language or Titles good enough for the Quakers, nor for their Writings. Edicts or Canons are too slight and contemptible! Popes and Bishops are scornful sayings to

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them! But while they thus vindicate their own Honour, and the no less than Divine Authority of their Writ∣ings, at this Sublime rae, They take upon them to vilifie the Holy Scriptures of God, in the most op∣probrious and disgraceful Terms! You must not call their Writings by such Slight and Contemptible Names, as Canons or Edicts of Men. But you may call the Holy Scriptures, by the not only much more Contemptible Names of Dust and Beastly Ware, but the Cursed Ap∣pellations of Carnal, Death, and the Meat of the Serpent; that is, the Devil!

Now, which of these several Treat∣ments, do testifie the greatest Respect: And whether their Veneration does Hereby appear more to the Holy

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Scriptures, or to their own Writ∣ings, I leave it, without more Argu∣ment, to the Reader. Manger their Thin and Hypocritical Distinction of the Letter.

It is plain they never gave the Scrip∣tures a good word, but meerly for Popularity, when forc'd to it, to avoid the Odium of the World. And therefore, since the year 1660. when the Restoration of the Church and Her Liturgy brought the Holy Scriptures again into Request, the Quakers have been more Pharisaical∣ly Civil towards them; and, upon some Turns, will bestow upon them the E∣pithet of Holy; because it is so common in the Mouths of other Men.

But in all their Preachings or Writings before 1660, where-ever they had occasion to name the Holy Scrip∣tures,

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they seldom or never gave them that Epithet of Holy, or Sacred, but plain Scriptures at best; tho' most commonly, they did not let them pass without some of their sweet Appella∣tions, before-told, of Beastly Ware, Serpent's Meat, Death, and Car∣nal, to beget the greater Reverence for them in the People!

And it is desir'd, to Confute this Observation, that they wou'd give us what Citations they can (they will not be many) out of all their Books, which were wrote before 1660. (and they are very numerous) which name the Scriptures with the Appellation of Holy or Sacred, or indeed with any sort of Respect: Especially let them Quote Fox, Burrough, Howgil, or some of their Principal Pillars.

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But if this Observation be Mali∣cious, and that they cannot disprove it now; then let them take time, and put in such Expressions, as oft as they please, in the New Edition of G. Fox's Works, according to their Laudable Cu∣stom, before spoke of, to chop and change the Writings of their Dead Prophets, to answer the Exigency of the Times: Tho', if what they wrote was Dictated Immediately by the Holy Ghost, as they pretend, they are of Equal Authori∣ty with the Scriptures; and it must be as great a sin to Add or Diminish in the Writings of the Quakers, as in the Holy Scriptures themselves. And then, by the Sentence pronounc'd, Rev. 22.18; and 19. all those Quakers shall be Blotted out of the Book of Life, who, in the New Edi∣tions of the Works of Edward Bur∣rough,

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Francis Howgil, &c. have taken away from the Words of the Books of their Prophecies.

And I have given them Lawful Warning not to incurr the like Sin and Shame, in the new design'd Edition of their great Apostle G. Fox's worthy Remains.

But, that they may not pretend Ig∣norance or Inadvertence, I do here particularly Caution, that the following Passages may not be left out, nor Blended, in a Book Published by Him, and other Quakers, call'd, The West Answering to the North, Printed 1657. where p. 7, 8. They tell, That Strafford's Head was cut off, and Canter∣bury's, and Charles Stuart's, as Traytors, for endeavouring to subvert the Fundamental Laws.

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And p. 79. That His (Charles Stu∣art's) Arbitrary Actions were Re∣corded every where in the Blood and Misery of the late Wars, and the Destruction of Him and His Family: The Dreadful and Sad Examples of His Righteous Judg∣ments, who Renders to every one according to his Deeds. And p. 89. Doth not here appear from the Grave, the Spirit that was in Christopher Love, Priest, and his Fellow-Traytors; who being with∣in the Jurisdiction of this Common∣wealth, look upon them to Com∣missionate Divers Men to treat with Charles Stuart, the Proclaim'd Traytor of the Government. P. 95. The Common Enemy, Charles Stuart, &c. and forget not the wonderful Deliverances from

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them; all which the Right Hand of the Lord effected. p. 96. 97. Multi∣tudes of People flock'd up out of the City to Westminster to complain of their Sufferingswhich Charles Stuart called Tumultsand by the Guard one of them was slain; at the place of the shedding of whose Blood, was Charles Stuart's Head struck off, and His Blood poured forth on the ground. A remarkable Re∣cord of the Righteous Iudg∣ments of God. Lastly, Mark these words p. 102The Righ∣teous Ends of the Wars for Liber∣ty and LawAnd these Inno∣cent Servants of the Lord, who have been, All of them, Always Faith∣ful to the honest Interest of the Nation; and many of them for

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it have drawn the Sword, and Fought in the Field from first to last. And p. 83. The honest Men (then) who own'd them (the Par∣liament Army) throughout England, against the Priests, and the Com∣mon Enemy. That is, the Church and the King. And by the Honest and Innocent Servants of the Lord, they meant Themselves. For they allow none other to be such, as is fully shewn hereafter, The De∣fence of them (the Laws say they, p. 16.) have we in the late Wars vindicated in the Field with our Blood, &c.

There is another Book of this Great Apostle, wherein I am very apprehen∣sive his New Editors may do him wrong. It is a most Bitter and Sense∣less Invective against all Kings,

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and Monarchical Government, which was Printed in the beginning of the Year 1660. but before the Restora∣tion, which was in May the same Year, to shew what Obstinate Re∣bels these Quakers were, who held out against the King to the very last Day. That Book bears this Title, Several Papers given forth by George Fox. London Printed for Thomas Simonds at the Sign of the Bull, 1660.

I set it down thus particularly, be∣cause the Friends may know that it is still in being, and in the Hands of those who will watch the New Edi∣tion of Fox's Works, that they shall neither Add nor Diminish, without being told of it. I give this Caution, because great pains has been taken (and by some Arts, which I will not here

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mention) to recover this Book out of the Hands of any who are, in the least, Disaffected to their Cause: and it may rationally be suppos'd, that the Design is either wholly to suppress it, or to take out its Sting, that it hurt them not; and render them odious to all Kingly Government.

I will give the Reader but a Taste out of that Delicious Dispensatory.

He says, p. 8. That all Kings and Emperors have sprung up in the Night, since the days of the Apostles among the Anti-Christs. p. 12. So the Christians goes out from Christ, and set up Kings, like the Heathensp. 15. And all these Novice-Christians that are crying up Earthly Kings, and fighting for the Kings of the Earth, are not such as follow the

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Lamb. p. 16. We know that these Kings are the Spiritual Aegyptians got up since the days of the Apo∣stlesp. 18. and 9. You never read of any (King) among the Christians, but among the Apo∣states, since the days of the Apo∣stlesp. 8. Many cry for an Earth∣ly King, and will have Caesar, and is not this the same Nature the Jews was in? and do not they, in this, Crucifie Jesus?p. 9. Are not all these Christians that will dote so much of an Earthly King, Traytors against Christ? And will these, that are true Christians, have any more Kings among them, but Christ?I say that is the False Church that doth not liveUpon the Heads of the KingsSuch that are out of

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the Life and PowerWork for an Earthly King, and will change as they change: These all quench the Spirit of God in themselvesThese all deny the Light, &c.

Alas! Wretched George. Now must all Men know, that Thou, even Thou thy self, didst quench the Spirit, deny the Light, &c. be∣cause Thee didst Change, just as the Times did Change, and just as soon. Thee didst not stay a minute, nor thy Friends with thee: For after all your Treasons and Rebellions, continued, from your beginning, with the utmost virulence, to the very last day; even while the above Antimo∣narchical and Poisonous words were in the very Mouth of thee, the King was Miraculously and Unexpectedly Restor'd: And this Changling Fox

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Immediately Tack'd about, as did they All. They lost no time, the King came to London, the 29th of May, 1660. and in seven days after, the 5th of June, they had drawn up a Declara∣tion of their Sincerity and good Wishes to the Government; which they delive∣red into the King's Hand, the 22d of the same Month, as soon as they cou'd get Access. This is indors'd up∣on the said Declaration, in Print; but it bears Date the 5th of June. It is Subscrib'd by a Bakers Dozen of them; and George Fox the Fore-Man, in the Name of themselves, and of those in the same Unity. And it is worth ones while to compare the words of this Declaration with those of Foxs before-quoted, and much more of the same strain in that Book of his out of which I have taken them, Printed in

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the foregoing part of the same year 1660. There, they were Traytors against Christ and Crucifiers of Je∣sus, who were for any Earthly King; and it was The False Church which did not live upon the Heads of the Kings.

But now they lay themselves under the Feet of an Earthly King. The same Earthly King against whose Restoration they had Belched forth so much Venom. See their Decla∣ration, p. 4. We do therefore Declare (say they) to take off all Jealousies, Fears, and Suspicions of our Truth and Fidelity to the King, and the present Governors, that our Intentions and Endea∣vours are, and shall be Good, True, Honest and Peaceful towards them, and that we do Love, Own and

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Honour the King and these present Governours.

But there was a pleasant Passage, which, I am confident, the Reader will Excuse me to tell.

In the first Draught of this De∣claration, approved by G. Fox and the Body of the Quakers, the words Loyal Subjects were put in, viz. That the Quakers were the King's Loyal Subjects, and that they had suffer'd much, as himself had done.

This wou'd imply as if their Suffe∣rings had been for him. For how otherwise was it any Merit in them, with regard to the King? Which look∣ing like a piece of Gross Hypocrisie, one Edward Billing (a Quaker of more open Sincerity and Courage than the rest) rose up against it; and know∣ing

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well that the Quakers had never Suffer'd, nor Acted any thing for the King; But, on the contrary, were always most bitter Enemies to Him, and to His Interests, he Protested against these words in the Declaration; and said that it was a Mockery in the Face of the World, to give themselves the stile of Loyal Subjects. But G. Fox and the Generality of the Quakers op∣pos'd him; and thought it convenient that these Expressions should stand; whereupon Billing, being heated, a∣vow'd to them, that if they pass'd the Declaration with these words, he wou'd Print against it, tho' it cost him his Life. And this did so startle them, (having a guilty Conscience) that, to avoid being thus expos'd, they, at last, submitted, to have these words left out; which they wou'd never have

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done, if they cou'd have stood the Test. But rather, such an Objection, wou'd have made them more Zealous to have asserted their Loyalty with the greater vigor; and to have Censur'd this Bil∣ling, and caus'd, him to sign an In∣strument of Condemnation a∣gainst himself, for so Foul, and at that time, Dangerous an Imputa∣tion, upon the whole Body of the Friends; And that so Publickly, in the Face of their Assembly, which they, according to their stated Disci∣pline, have done in Cases of much less Importance than this; and wou'd not have fail'd to have done in this, if they had not known his Charge to be True.

But this Contest about the word Loyalty was perfectly needless, since they suffer'd the words which I have Quoted, to stand, viz. Truth and

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Fidelity to the King. For these imply all that Loyalty can mean.

But it serves to this purpose, First, to discover their Disloyalty; and Se∣condly, Their deep Hypocrisie: of which there never was, surely, such an Impudent Instance given, as in this Declaration; for having themselves serv'd all turns, that ever happen'd in their time, the Rump Parliament, then Oliver, Protector Dick, the Army that turn'd him out, the Com∣mittee of Safety, &c. as before is told; and now but just turn'd to the King; they had the Face to upbraid others for their Changing and Trim∣ming. Hear the words of their De∣claration, p. 6. And these Priests turned to every Power and every Government, as it turned; and made Addresses and Acknowledg∣ments

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to every Change of Govern∣mentNow let any honest Hearted People judge, whether these be sound Principled Men, that can Turn, Conform and Transform to every Change according to the Times? Whether these be fit Men to Teach People?

One wou'd think that this were a Lampoon some Enemy had made up∣on the Quakers; especially, when in the next page, and p. 8. they tell the King, False Dealing we do utter∣ly denyand speak the Truth in Plainness, and Singleness of Heart. Of which I leave the Reader to judge, when I have told him farther, That, besides G. Fox's several Papers before-mentioned, the Quakers in the beginning of the Year 1660, before the Restoration, did likewise Print se∣veral

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Papers of George Bishop, ano∣ther of their Apostles, containing vio∣lent Invectives against the King and Kingly Government, and stirring up all People to keep them out. That Book of Bishop's bears this Title, The Warnings of the Lord to the Men of this Generation, &c. London, Printed by M. Inman, and are to be sold at the Three Bibles in Pauls Church-Yard, and by Richard Moon, Bookseller, in Wind-steet in Bristol, 1660.

Thus Industriously did they spread their Treasons, and set all their Shoul∣ders to support the then Usurpation, and obstruct the Restauration of the King; and that to the very last, in the same Year, 1660.

Bishop p. 26.27. Writing to the then Council of State, warns them, In the Name of the Lord,

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to be very vigorous in opposing all At∣tempts that were made towards the Re∣stauration; persuades them (as Ahi∣tophel to Absalom, 2 Sam. 16.21.) to be Desperate, and to think all Re∣consiliation betwixt them and the King, to be Impracticable.

Beware (says Bishop, ibid. p. 27.) of falling under this Spirit, or of thinking that the Breach be∣tween you can be Healed: For I Declare it to you from the Lord, That it is Irreconsilable; it cannot, it will not be HealedThere∣fore, in the Power and Dread of the Almighty, stand and Bear over it, Crush it to Pieces, Stamp it to Powder, &c. Therefore it con∣cerns you, whilst ye have time to bear down this Enemy, and to secure Places necessary for De∣fence.

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Did he only mean Spiritual Defence, or the Carnal Sword? But he Advises to Murther in Cold Blood, all that stirr'd for the King, or, as he there words it, The doing Justice on those whom God hath given into your Hands, lest out of this Serpent's Egg, do come a Cockatrice, and his Fruit be a Fie∣ry flying Serpent; and the Lord deliver you and your Forces into the Power of those who seek the Destruction of you and your In∣terest. That was, the King. And p. 26. ibid. He tells them that there was a necessity of the Expeditions and continual Marching of your Horse [were these Spiritual Horse?] up and down in all parts, espe∣cially where these Insurrections have been. This Letter was wrote

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the 6th of Aug. 1659. when things were moving towards the Restaura∣tion; but Printed as before-told, Anno 1660. to stir them up afresh against the King, when they had a nearer Prospect of His Return.

Yet, in their foresaid Declaration to Him, after His Return, p. 7. they Gravely tell Him, We are a People that follow after those things that make for Peace, Love and Unity and do deny and bear our Testimony against all Strife, and Wars, and Conten∣tions, &c. That is, when they were Beaten, and cou'd Fight no longer. But while there was one spark of Life in the Good Old Cause, they Fought, and Preach'd, and Curs'd, and Damn'd for it all that durst oppose them. That is, all who were on the

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weaker side: For they still had the Grace to Court those in Power; and, like Rats to fly from a Falling House.

Thus the aforesaid Bishop in his Letter to Richard Protector the 9th of September, 1658. assures him, that if he would follow their Principle of the Light within (that is, be good to the Quakers) which is thou dost (says Bishop) and givest up to be Govern'd by it, the Lord will dash in pieces all the Consultations against thee and thy Father's House, and will settle the Throne under thee, and make thee a Dread and a Terror to all the Nations round about, as he made thy Father. This is in p. 17. of Bishop's Book before Quoted. And the very next Letter is p. 18. Flat∣tering

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those Officers of the Army, who Pluck a down this Fine Protector, is soon as ever they had done it. It is Dated the 27th of April 1659. and thus Directed, To the Gene∣ral Council of the Army, in whom is risen the Spirit of the Good Old Cause, these following Par∣ticulars are tender'd, in order to the Carrying through of what is by them begun, &c. The Quakers were for Thorough Work; and indeed all their Quarrel with Oliver, Richard, and the Rump before them, was for sparing Amalek, for not Destroying downright all that stood, for the King, the Church, or the Laws. This was still the burthen of their Song, in all their Addresses, as in Article 11. of the Particulars which they Recommended to these Officers of the

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Army, p. 19. Remember Ama∣lek i. e. (as this Quaker Bishop there explains it) the Soul-murther∣ing and Conscience-binding Cler∣gy-Man, and what he did unto you by the way when ye were come out of Aegypt— Therefore blot out the remembrance of A∣malek from under HeavenYe shall not forget it. And Artic. 10 Vex the Midianites, i. e. the Lawyers (says he) for they vex you with their Wiles, wherewith they have beguiled you in the matter of Peor and Cosbi, i. e. the King and Protector.

The Protector, now he is down, is as bad as the King.

But see how they soothed the Pro∣tector, when he was in the Saddle.

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Whom (says Bishop in his Let∣ter to him, ibid. p. 10.) we have loved above any Man; whose, with all that is dear to us, have we become, and they Lot and Portion have we chosen to stand or fall, as it shou'd be unto Thee; and so have we stood by Thee a∣gainst All Thine Opposers, whe∣ther in Field or Council. Thine Enemies we have accounted and made our own, and never Left Thee till Thou was brought through all. And again; The Righteous Ends of the Wars, in which we have born our Part, in the Heat of the Day. But after the King's Return, then the Case was alter'd; then they cou'd not Fight, no, not they; they wou'd not draw a Sword for the World! They never

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were for Oliver, but) were allways Loyal and Faithful to the King. They did not Rejoice at Oliver ••••••••∣cess against the King, but Mour•••• for the King tho' they cou'd 〈◊〉〈◊〉 Fight for Him! And they were fore Griever at the Hearts for the Blood which O∣liver shed, and never Applauded him in it.

Witness their Exultation (ibid. p. 3.) Did thy Sword (say they) ever return empty from the Blood of the Slain?Did'st not thou come upon Princes as upon Mortar, and as the Potter treadeth the Clay? Were not the Hearts of Honest Men knit to thee as one Man? Was any thing so great that they cou'd not trust Thee with? Was any thing so Dear that they were not ready to lay down for Thy

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sake? Did they sigh at any time at the remembrance of thee? Did their Faces wax Pale, Con∣founded or Cover'd? Or, was not the remembrance of thee to them sweet and pleasant, as the Dew upon the tender Herb, as Life from the Dead, &c. And so they run on whole Pages together in a Hide∣ous Panegyrick, to which I refer the Reader. But here he sees how ex∣presly they renounce so much as a sigh, at any time, for all his Traiterous Murthers, or that their Faces were ever Pale, or Confounded, or Co∣vered, for all that Blood shed; no, but that they Rejoic'd and Glory'd in it, and for all His Successes against the King p. 4. Did he not smite them with a Wound incurable, they and their King, and their

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Nobles? p. 5. Wadedst thou not through the Blood and War— with a restless and unweary'd SpiritAnd whilst it was thus with thee, did the Lord ever fail or forsake thee? Or wantedst thou the Hearts and Hands of the Honest Men of these Nations?Can the Gene∣rations that are past, produce the like, of the Lords and His People being with a Man as with thee, &c.

These are the Meek and the Loyal Quakers! They can Wade in Blood, so it be of the King, or the Clergy, and their Abettors. Slay Bala∣am! Vex the Midianites! Remember Amalek! Give the Priests Blood to Drink! These are the Mild Breathings of the Quaker Spirit! Thus sweetly sings Edward Burrough in his Word of Advice to the Soldiers, p. 2.

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Oh! (says be with a Gusto) give the Priests Blood to drink, for they are worthy. But this (with other sweet bits) is left out in the new Edition of his Works; wherein there is yet enough behind to shew the large∣ness of his Bowels, and to what narrow Limits he wou'd confine that Inundation of Blood, which the Good Old Cause had brought upon these Nations; and which he Justifies, and that from the Mouth of the Lord. In his Warning to the English Ar∣my, 1659. he assures them (p. 540. of his Works) in these words, Your Victory hath been of the Lord. But then he wou'd have them go on, and carry Blood and Slaughter into other Countries. What are these few Poor Islands (says he p. 537, 538.) that you have run through? And

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then he advises them to fall upon 〈◊〉〈◊〉 and Spain, and Avenge, says he, p. 537. the Blood of the Guiltlss through all the Dominions of the Pope (p. 538.) that your Sword, and the Sword of the Lord may neither leave Root nor Branch of Idolatry— that your Sword be lift∣ed up against them (p. 540.) Set up your Standard at the Gites of Rome. And Prophesying of the time when Vengeance shou'd be taken of Rome; The time is come. says he, p. 537. their Church cannot stand Long. p. 535, 536. and as sure as the Lord lives, so shall it come to pass. But this is long since pass'd, and their Church stands still. And (which is much a greater wonder) this Burrough is counted still a true Prophet among the Qua∣kers;

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in whom the fullness of Grace and Virtue chel, us was said of him in his Life, rote 1663. p. 24. by a Club of the Principal Quakers, G. Fox, os. Coal, G. Whitehead, &c. who thus Blas∣phem'd in Praise of a Wretch, that durst Pawn the very Being of God; That as sure as the Lord lives, so it must come to pass, as he said. And since it is not so come to pass, are ••••till the rest of these Quakers as Mad and Blasphemous as he, who will still believe, that he was sent from God, or spoke His Words! And that all these Lyes; and Preaching up of Blood, their Blasphemies and Trea∣sons are of Equal Authority with the Holy Scriptures; yea, of Grea∣ter, as I will shew you presently from George Whitehead. And, if this

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be true, we must believe the 〈◊〉〈◊〉 Contradictions of the Quakers be∣fore the Scriptures; As that, notwith∣standing all these loud Proclamations of Blood and War which we have be••••d from them: and that, if their Advice were follow'd, all whole Christendom wou'd be turned into an Aceldam, the Protestants falling upon all Po∣pish Countries, and the Papists upon them: I say, that notwithstanding of all this, if the Quakers Writings are given forth by the Spirit of God (as they boldly pretend) we must be∣lieve their Declaration given to King Charles II. upon the 21st of Janua∣ry, 1660. subscrib'd by G. Fox, and Eleven more, in the behalf of the whole Body of the Qua∣kers; wherein p. 4. They Declare positively against the lawfulness of

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Fighting, upon any account. And this (say they) is both our Principle and Practice, and hath been from the beginning; so that if we suf∣fer, as suspected to take up Arms, or make War against any, it is without any Ground from us; for it neither is, nor ever was in our Hearts, since we owned the Truth of God; neither shall we ever do it, because it is contrary to the Spirit of Christ, his Doctrine, and the Practice of his Apostles.

And in The Quakers Plea, Prin∣ted 1661. p. 5. They say, Such of us whose Principles were once so (that is, for Fighting) are chang∣ed even from that Principle and Practice of going to Wars, and Fighting; and Now, are all of that Mind and Heart, That in the

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Administration of the Gospel, 〈◊〉〈◊〉 on all Occasions whatsoever, unlawful to go to War, and Fight with any Man, with Car∣nal Weapons, contrary to the Do∣ctrine of Christ. This was in the Year 1661. to fix this Opinion of them (the Quakers) in the King and Government: But when, by this Deep Deceit and Hypocrisie, they did prevail, and it had for Twelve Years after the Restauration been ge∣nerally receiv'd, that this was, in good earnest, the Principle of the Qua∣kers, as it continues with most to this day; and I doubt not, but many of the simple well-meaning Quakers them∣selves, are Imposed upon in this, to think that the Quaker Principle is a∣gainst all War and Fighting upon any Occasion whatsoever, as

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in their Plea above Quoted: Yet, I say, when the World, and many of themselves, had been thus Deluded by their. Leaders, they, in the Year 1672. to secure to themselves their Old Principle of Fighting, when∣ever The Good Old Cause shou'd stand in need of it, did Reprint what I have above Quoted of Edward Burrough, for carrying Blood and War into all the Popish Countries, and much more to the same purpose, in the New Edition of his Works. To which there are high Testimonies affix'd of George Fox, George VVhitehead, Josiah Coal, Fran∣cis Howgil, and Ellis Hookes.

Now, if this Doctrine of Fighting or making VVar, upon any Oc∣casion whatsoever, was con∣trary to the Spirit of Christ and

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His Doctrine, in the Year 160. (that part of the Year, I mean, after the Restauration) how came the Saints above-nam'd, to Publish the contrary Doctrine of Edw. Burrough, with such mighty Pomp, in the Year 1672? And we must believe Both to be In∣fallible as the Holy Scriptures themselves, being Both given forth by the same Spirit!

But these Editors of Burrough's Works, are yet more Chargeable with whatever is in the New Edition, be∣cause they took more upon them than barely as Editors; that is, to Cor∣rect and Amend, and to Expunge what they thought fit: as his Declar∣ing VVar against the King and the Church, before-told; which, tho' Dictated, as he said, by the Eter∣nal Spirit; yet they made bold, to set

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these things aside, lest they shou'd of∣fend the Powers then in being: but they thought that carrying the VVar into Italy and Spain, wou'd be less taken notice of; and wou'd continue their Claim to the Privilege of Fight∣ing, when they shou'd have occasion for it. Why otherwise were not these Ex∣pung'd, as well as the Traiterous Passages against the King and the Government?

If it was through the Inadvertence of their Infallibility, let them now Disclaim it, and confess Burrough to have been in an Error, as to that Principle of Fighting. No, they will not; and therefore it is their own. They will not; They have not done it; for since the New Edition of Bur∣rough's Works, 1672. when a fair occasion seem'd to offer towards the

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Re-asserting of the Good Old Cause, in Monmouth's Rebellion, 1681. Several of the Quakers in the VVest, where he Landed, took Arms, and Fought in his Quarrel; and tho' some of them were taken Prisoners, yet we heard nothing of their Repentance, or that they were oblig'd by the rest, to sign any Instruments of Condem∣nation against themselves for this; or any way Censur'd for it, by their Yearly Meetings, or any other Au∣thority of theirs.

And, if it be true which Edward Burrough says, p. 462. of his Works, That they (the Quakers) are of one Mind, and one Soul (which I do not believe, I have a better Opinion of many of them; but we have here their Infallibility Pawn'd for it) I say, if this were true, then this

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wou'd be a Demonstration what all the rest of the Quakers wou'd have done, if Monmouth had proceeded to their Parts; and what they are still ready to do, when a like Opportunity shall Sum∣mon them to Arms.

But, as I said, I do not believe that they are all of one Mind, in this matter: but then, those that are not of this Mind, must, I think, past all Excuse, Renounce the Infallibility, or the Truth of Edw. Burrough, and of G. Fox, G. VVhitehead, and the other Quakers who have Pub∣lish'd these Works of Edward Bur∣rough, with such high Applause and Commendation; in which he disdains to limit the Bloody Sword within these Few Poor Islands; but wou'd have had Oliver (his Joshua) carry it through all Christendom. G.

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Fox Advises further, to fall upon 〈◊〉〈◊〉 Turk, and all the rest of the World. Oh Oliver (say he in his Letter to him Dated the 11th Month,* 1.5 1659, &c. Thou should'st not have stood Trifling about small things— Do not stand cumbering thy self a∣bout Dirty Priests; and then h tells him, that if he had follow'd his Counsel, The Hollanders (says h to him) had been thy Subjects— How! How! George! Our Dea Friends the Dutch! Must they t Pot too! When the Quaker Sword is drawn, it spares none! Prote∣stants, Papists, Turks, it is all one Germany (Fox goes on) had give up to thy Will, and the Spania•••• had quiver'd like a Dry Leaf— The King of France shou'd

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have Bowed under thee his Neck: The Pope shou'd have withered as in Winter: The Turk in all his Fatness shoud have Smoak'd: Thou should'st have Crumbled Nations to Dust. Therefore, says he, Let thy Soldiers go forth with a free and willing Heart, that thou may'st Rock Nations as a CradleFor a Mighty Work hath the Lord to do in other Na∣tions, and their Quakings and Sha∣kings, are but entering: So this is the Word of the Lord God to thee, as a Charge to thee from the Lord God, &c.

Here is Destruction Proclaim'd, to the Ends of the Earth, and that from the Mouth of the Lord! O Blasphemous Cursed Wretch— that durst thus set The

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Dreadful Name of The most High God to thy Diabolical In∣spirations for Blood and Slaugh∣ter through the whole Earth.

And yet to see these Men wipe their Mouths, and say, that they are the Meek of the Earth! They never were for Fighting! No, not they! They now deny the use of the Carnal Sword, as Anti Christian! Poor Lambs!

And yet I believe in my Heart, that many of them now are Deceived, and think that the Quaker Principle is really against Fighting, because they have heard so much of it since 1660. and that most of the Quakers of this Generation, do not know (for it is Stu∣diously conceal'd from them, by those of the Old Stamp) what Bloody De∣vils G. Fox, Edw. Burrough,

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G. Bishop, and the rest of the Pri∣mitive Quakers were. Do they know that after Olivers Death, G. Fox pursu'd his Son Richard with the same Cry for Blood; General, Vniversal Blood? Fox wou'd have sent him (an Able Hand!) to have set up his Standard at Rome; and then (says he, in his Letter to him) you shoud have sent for the Turks Idol, and pluckt up Idolatry— and to have made In∣quisition for Blood, &c.

Now if using the Carnal Sword, upon any account be contrary to the Doctrine of Christ, as the Quakers since 1660. have Preached; and, if they do believe themselves, they must Hunt this Bloody Fox out of their Herd, and for ever hereafter Disown his Spirit and his Writings.

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And I do earnestly invite Mr. Penn to follow this Chase; it is most incum∣bent upon him of any other, because (I think my self oblig'd to tell it him) he is suspected by some of his fellow Quakers, as favouring this Princi∣ple of using the Carnal Sword. And to convince him that I do not speak without Book, I have now before me a Letter from Philadelphia (the Me∣tropolis of Pensilvania) Dated the 21st of the 4th Month, 1695. wherein are these words, I have seen a Copy of the King's late Grant of the Government, wherein they give the Reasons of their taking it away; and of Will. Penn's humble Submission, and Reque∣sting the Government to be Gran∣ted to him again; which was therefore done, on his giving them

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certain Assurance that he wou'd Secure and Defend the Place; and wou'd send 80 Soldiers to Albany, when calld for, or find Money to Pay them: This causeth a great stir among the People, who are not very ready to comply therewith, &c.

I will make no Comments; but leave it to Mr. Penn himself to Own or Deny the Matter of Fact. And whether he will stand by G. Fox as to his Principle of Fighting, or not? And if any have been heretofore Decei∣ved by G. Fox, that they wou'd now Repent, and Return.

But I must tell them, that they must first Cease to be Quakers: For they who pretend to Infallibility can never Repent, or Acknowledge a Fault. Therefore the Quakers do not ask

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Pardon for Sin, because they says they have no Sin. If any one can give E∣vidence, that ever he heard, at y Quaker Meeting, Remission of Sins Pray'd for, he is desird, for the Vindication of the Truth, to Declare it.

God has Promisd to Give to those who Ask; but those who will not, Ask have no Title to any Promise in the Gospel. Their Condition is the most Desperate of any of Mankind. The Lord help them, and hear our Prayers for them, since they will not Pray for themselves. Had ever the Devil any Poor Creatures at such a Lock before! To bar up their way, by a Proud and Blind Conceit of Per∣fection, from seeking, or so much as Wishing to Return from their Sins!

And the same Principle must keep them from making any Restitution to

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Man: Because a Wrong to Man, is a Sin against God; and therefore, if they cannot Sin against God, they can∣not do any Wrong to Man; and on the contrary, if it can be prov'd, th••••t they have done any Wrong to Man, it follows certainly, that they can Sin against God. Therefore, they must put it to that Issue, whether any Qua∣ker ever Wrong'd any other Man; and to let their Infallibility stand and fall with this. They must do this, they cannot refuse it as being a necessary Consequence of their Principles. And yet they will not do it, they cannot do it: Because there are many and unde∣niable Instances which can be produc'd to the contrary; and if the Friends desire any, for fat is faction, they shall have sufficient: But, for the present, I do here demand Reparation, in the

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behalf of the Church of England, for all the Vile and Scandalous Epi∣thets, which the Quakers have be∣stow'd upon her (some of which I have Repeated) and indeed upon the whole Catholick Church; and upon all the Christian Kings that ever were in the World, making them all Apostates and Anti-Christs (as above is Quoted out of G. Fox's several Papers, &c.) and likewise in behalf of all the Parti∣cular Persons whom they have tra∣duc'd, with such Odious and Hell-fetch'd Names hereafter mentiond, p. 32.

But particularly, in behalf of one whom they have most scandalously Robb'd; the Person wrong'd, is Mr. Selden, and the Thief is Francis Howgil, in whose Works there is a Discourse against Tythes, that is stolen, most appa∣rently,

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in whole Paragraphs Verbatim, out of Mr. Selden's History of Tythes; which I have compar'd. It was shew'd to me as a Learned piece of a Quaker; but I soon found the Deceit, and think it incumbent upon me to Detect it. This will let the World see, that the Quakers Railing against Learning, was only because they themselves had none of it: But when they thought that they cou'd make any Advantage by it, they wou'd ven∣ter even to steal it from others.

I would now desire the Friends to tell me, whether Selden was not In∣spir'd as much, or rather more than Howgil, since Howgil only stole from him? And whether this Plagia∣ry Art has not mightily expos'd the Friends assurance of their own Infal∣libility; since they durst not trust to

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their Light within, but come for 〈◊〉〈◊〉 to those, whom they had vilify'd, and run down as very Anti-Christs and Devils, and the Seed of the Serpent? Let no Man have the Name of a Minister (says G. Fox, in his Se∣veral Papers before Quoted, p. 33) that is made at Schools and Col∣leges, and by the Tongues the Natural.

But, it seems, their Ministers may borrow Tongues from those that are bred at Schools and Colleges, as the Israelites did Jewels from the Ae∣gyptians.

But the Israelites did not steal the Aegyptians Jewels: They had their good leave, before they took them.

But alas! They stole their Gods too. These Quakers (whether they know it or not) have stoln and Im∣prov'd

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the Ancient most Anti-Chri∣stian Heresies. Mr. Penn's Sandy Foundation, Printed, 1668. is nothing else but the height of Soci∣nianism, in the two great Branches of it, denying the Trinity and Satisfa∣ction of Christ: These are what he call. The Sandy Foundation, and his whole Book is wrote on purpose, and expresly against these.

The Manichees, Eutychians, Marcionites, and Saturnians, said that Christ was a Man only in Ap∣pearance, but had not properly an Human Body or Soul. Thus say the Quakers, That he Dwelt only in the Body of that Man Jesus, as in a Veil or Garment; but took not That Body into his own Person, so as to become Hypostatically united to it: And if so, He was not truly a

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Man, but only in Appearance. And agreeing to this, the Cerdonites, the Eutychians, and Manicheeans said, that the Passion of Christ was not Real, but in Appearance only, and outward shew. And such it was, if, according to the Quaker Doctrine, His Veil only, or Garment was Cru∣cify'd.

Others taught (the Family of Love of late) that it was all an Al∣legory. And thus the Quakers most expresly, making Christs out∣ward Blood, the Type and Fi∣gure of inward Blood shed Spiri∣tually in their Hearts: making Christ without but the History, and their Light within the Mystery, or Substance; which the Christ with∣out, as a History, or Shadow of it, only pointed.

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But lastly, (because I must not stay here to Deduce and Compare all their Heresies) those Ancient Here∣ticks the Ebionites and Nazarens, from whom our Modern Socinians and from them the Quakers, do derive their Doctrine, did mightily undervalue the Holy Scriptures. Some of them pretended to Mend the Scriptures, and did boldly Adulte∣rate them;* 1.6 and set up other Scriptures against those receiv'd by the Church. And this the Quakers have done be∣yond any that ever went before them.

For they have Canonized all, and every of their own Writings; tho' most Blasphemous, and expresly Contradicting one another, as has been shewn.

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And none ever have so Contemn'd and Vilify'd the Holy Scriptures as they have done.

One of their Mighty Prophets, (before and hereafter mentioned) height Solomon Eccles, came into the Church at Aldermanbury in London, in time of Divine Service, all Naked, be∣smear'd up to the Elbows, with Ex∣crements; and other Quakers did justifie this Beast, and said that he might as well come into the Church with that Filth in his Hands, as the Mi∣nister with a Bible. And he was, after this, very dear to G. Fox, and the Companion of his Travels.

Upon the 10th of August, 1681. at the Quaker-Meeting-House in Grace-Church-street, one, who had a greater Reverence for the Holy Scriptures than the rest, brought a

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Bible with him; and before the Mee∣ting was gathered, or their Prea∣chers come (so that it was no Distur∣bance to their Publick Service) he, be∣ing in the Gallery, read part of a Chapter, it was the 14th of St. Luke, so nothing particular as to the Quakers, that they cou'd take notice of: But it was the Bible! And that was a sight not us'd to be seen there, much less to hear it read; which so mov'd their Indignation, that one of the Chief of them snatch'd the Bible out of his Hand, and (notwithstanding of all their Meekness) thrust him (an An∣cient and Grave Man) all along the Gallery, down several steps. Ri∣chard Smith was present, and will attest it.

But that this may not seem strange to the Reader, he must know that

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there never was, from their first ap∣pearing in the World, one Chapter of the Holy Scriptures read in any of their Meetings. No, nor has any of their Preachers, that I cou'd hear of, to this Day, ever recommended the reading of the Holy Scriptures to their People; but rather lead them from it, as from a Dead Letter; which was Hurtful and Pernicious: and that they shou'd mind only their own Light within; that is, to fol∣low their own Imaginations.

But wou'd not that Argument of minding only their own Light within, conclude as much against reading the Letter of the Quaker Writings?

O, no, that was far from their meaning! For, having thus taken the People off from reading or minding the Holy Scriptures; the Fetch which

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the Devil had in this, was to substi∣tute the Rankest Poison in lieu of that Heavenly Manna, the Scrip∣tures of God. And therefore this Grand Deceiver Possess'd the Qua∣kers with that Non-sense as well as Blasphemy, That when, upon Pre∣tence of the Light within, he had drawn them away from reading of the Scriptures, yet, upon the same Ar∣gument, he made them Zealous for the Reading and Studying of their own Writings; as if the Pretended Suf∣ficiency of their Light within, were not as much overthrown by the one, as by the other. But this plainly discovers their Preference of their own Wri∣tings to the Holy Scriptures; that, while they rejected the Scriptures, as not Necessary to the Guidance or Direction of their Light within;

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they, at the same time, enjoin'd, un∣der the severest Penalties, even of re∣jecting the Authority of God Himself, not only the Private Studying, but the Publick Reading of their own Writings, in their Meetings. Thus their Great Fox Commands. This is the Word of the Lord (says he) I charge you, in the Presence of the Lord God, to send this (Epistle) amongst all Friends and Brethren every where, to be read in all Meetings. To them All this is the Word of God, &c. Yet he calls it Blasphemy, to say the Holy Scriptures are the Word of God, as you will see hereafter, p. 150, 151. and George Whitehead, in what he calls An Epistle for the Rem∣nant of Friends, concludes thus, Let this (Epistle) be read distinctly, in

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the Life and Authority of God, from whence it came, amongst Friends in and about London, and elsewhere, &c.

Now I do desire G. Whitehead, to produce out of any of his, or all of their Writings, such an Advice or Encouragement as this, for reading of the Holy Scriptures. Or to tell us whether they ever yet endur'd so much as one Chapter of them to be read, upon any occasion whatsoever, in any of their Meetings? And then, whe∣ther it be not a plain Consequence, that they do Prefer their own Wri∣tings (which they so strictly enjoin to be read) to the Holy Scriptures, which they not only not Enjoin, or Command, but never so much as Advise, or Recommend to be read? But, on the contrary, they give all the

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Threatning Discouragements that can be, to deter any from reading of them, calling them Carnal and Death, as before is told.

But to come to further Evidence, and give you even a Judicial Deter∣mination of the Quakers Assembld in their Publick Meeting, when they durst speak out against the Scriptures, about the Year 1658. this Cause was brought before them, and solemn Judg∣ment given. For then it was that Tho∣mas Padle accus'd John Chandler (both of Southwark, Quakers) at a Meeting of the Quakers at the Bull and Mouth, up one pair of Stairs. I give it thus particularly, that the Friends may not pretend Igno∣rance; and because I have Eye and Ear Witness to produce, if it be in the least Disputed, that Then and

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There the said John Chandler was Accus'd by the said Thomas Padle, for saying, That he Preferr'd the Scrip∣tures before the Friends Books; which Accusation J. Chandler did not deny (he was something of a Scholar, beyond the common Quaker Level) but being Reprov'd for it by the Meeting; he said, in Excuse, that it was in Dispute with some Opposers, and that the People urg'd him to it. And some of those who were pre∣sent at that Meeting, do very well remember, that one principal Reason they gave for the Preference of their own Books to the Scriptures, was, That tho' the People had, had the Scriptures many years, yet they had not Converted so many to the Truth as Their Books had done.

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They really thought themselves t•••• have a Dispensation beyond the Pro∣phets or Apostles; whom they call'd Low and Carnal in their Day (see hereafter p. 235.) I can name those that now stand high among them, who being press'd with a Text out of one of St Paul's Epistles (not twenty years ago) did, before many Witnesses, of the Principal Quakers, not stick to say, That Paul was Dark and Ignorant, like— (him whom they oppos'd) and that they saw beyond him.

The occasion of this (if the Friends pretend not to remember it) was a so∣lemn Meeting, or Council which was call'd of some of their Principal Prea∣chers in London, about the Yea 1678. upon an Accusation preferr'd by some of them against one of their Num∣ber,

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for these three Heretical Do∣ctrines, as they esteem'd them.

  • 1. That the Body of Christ arose out of the Grave.
  • 2. That Christ is o be Pray'd to
  • 3. That we must come to the Father through Christ.

There were various Opinions in that Learned Council concerning all of these; they being such Deep and Ab∣struse Points in Divinity! But none of the Heretical side were Dis∣own'd by the other, or caus'd to sign Instruments of Condemnation a∣gainst themselves, as in other Cases is usual with them.

Upon the 2d Point, that Text, 1 Cor. 1.2. being urg'd as a Proof for the Invocation of Christ, the above Answer was return'd, That Paul was Blind and Ignorant, and

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that they saw beyond him. An they stood upon it, that no English Quaker was ever heard Pray to Christ.

If the Friends think it more for their Service, that Names, Time, and Place be set down; it shall be done, whenever I can say, that it is upon their Request; because I woud be Civil. In the mean time I can tell them, that about the Year 1662. John Parrot, one of their Chief Prea∣chers, being question'd for some Ex∣pression he had us'd, he justify'd him∣self, by shewing the like in the Prophet Hosea; to which G. Fox answer'd, That the Prophets were not come to the Son. This was a common saying with him. And at another time, one pressing him hard with the Authority of Abraham, he

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said, Abraham was before John; nd that the least in the Kingdom i. e. of the Quakers) was Grea∣er than He. Greater indeed! When (as is shewn hereafter, near the nd of Sect. V. and of Sect. XII.) G. Fox was Ador'd with the Epi∣thets and Worship of Christ. And that Blasphemous Vulpone took it Gravely, without any Reprehension; but on the contrary, with Delecta∣tion, stroaking his Hand over their Faces (as his Custom was) who kneel'd, or fell Prostrate before him. But because the Friends call always for an Instance, tho' the Case by never so common; I will, to oblige them, go a great way back; and name Ann Gargil, who when G. Fox came first to London, threw her self upon her Knees betwixt his Feet; and cry'd out

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to him, Thou art the Son of t•••• Living God! S. B. another Qu∣ker, now alive, was present; a•••• confesses she was struck with that Bla∣phemous Expression.

At another time, a She-Preache arose in a Publick Meeting, an with a Trembling Voice, an singing Tone, thus accosted G. Fox then present, Thou art the King of Saints! Whereat another Quake Woman being offended, did expostu∣late with her, after the Meeting: an her excuse was, that it was not to G. Fox she spoke those words, but t Christ who was within him; th same Distinction which all Idolater use for Worshiping their Idols: An which G. Whitehead uses in thi same Case, as you will see hereafter at the close of Sect. XII.

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And the same wou'd excuse Simon Magus, for being call'd, The Great Power of God (Act. 8.10.)

That was more modest than our Ma∣gician, who was call'd The Christ himself; and not only His Power or Virtue. Simom desir'd only, That the Holy Ghost might be given by his Hands (Acts 8.19.) but George Magus, own'd no other Holy Ghost than what was within himself, of which he was the Possessor and Owner. These have far out-strip'd their Ma∣ster. For Simon Magus was the Father of the Quakers, Socinians, and all the rest of the Anti-Trinita∣rian Hereticks. He first Blas∣phem'd against the Holy Trinity; slighted the Scrip∣tures,* 1.7 denying the Law of Moses to be

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from God; set up Magic, Idolatry, and Sensuality. In all of which he was not more follow'd by the Gnosticks than the Quakers; as, I think, I have sufficiently shewn. I hope with∣out Exception, unless it be that some∣times I do not name every Voucher, and sometimes set down but the two first Letters of their Names, which is but seldom; and then only when they were not willing (unless upon necessity to clear the Truth, which they will not refuse) to have their Names expos'd to the Fu∣ry of the Quaker-Spirit; which throws so much Dirt upon any who dare oppose them, that no Man, tho ne∣ver so Innocent, wou'd desire to be so bespatter'd; which is the Reason gi∣ven by the Ingenious Author of The Third Part of the Quakers Quib∣bles, Printed, 1675. why he did

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not let himself be known. And may be one Reason why they have not yet at∣tempted any Answer to that Book alone (I think I may say) of all that have been wrote against them: being de∣priv'd of their beloved Topick, which they use instead of Argument, to Vi∣lifie and Discredit all that is in their Power, the Good Name of any who writes against them.

Let the Reader take this for one Rea∣son (if he please) tho' I say not that it is the only one, why the Author of this small Treatise has not troubled the World with his Name.

For he desires no stress to be laid up∣on who says, but upon what is said. Besides, he thought it needless to tell his Name to these Gentlemen with whom he has to do; because, as hereafter Quoted, p. 71. George Fox says, That

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they (the Quakers) have an Infal∣lible Judgment to judge Person and Things.

Which yet has not discoverd to them the Author of The Quakers Quib∣bles: and this Author may perhaps escape as well; tho' his Concern is not great if it prove otherwise.

But this by the bye. To return to Edw. Burrough p. 47. of his Works, determines clearly, that the Scriptures are not now of any Authority at all to us, at this day. Why? Because they were Commands given to others, and not to us. For example, That the Epistles to the Corinthians bound no other Church; that to the Galati∣ans, had respect only to those of Ga∣latia, and so of all the rest. And that the old Prophets were only to be hear∣kened to at that time, by those parti∣cular

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People or Nations, to whom they then directed their Prophecies. For it being objected, that the Quakers held this pernicious Principle, That the Saints were not to do Duties by or from a Command without, but from a Command within; and that the word Command in Scripture, was not a Command to them; till they had the word within them. Burrough owns and justifies it. I answer, (says he) That is no Command from God to me, which he Commands to another; neither did any of the Saints which we read of in Scrip∣ture, act by the Command which was to another, not having the Command to themselves; I Chal∣lenge an Example of it; they obey'd every one their own Com∣mand;

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and thou or any other, who goes to Duty, as you call it, by Imitation from the Letter without, which was Commands to others— your Sacrifice is not accepted, but is Abomination to the Lord, &c.

Here it is made Abomination to the Lord, to obey the Command of Scripture, or to live by Imitation, (as he calls it) from the Letter; that is, not to follow our own Imagina∣tions without the controul of Scrip∣ture, or any other Law.

This is the same Principle which is hereafter, p. 156. related from Mr. Penn; and almost in the same words, That what was a Command of God, in old time (that is, in the Scriptures) is not so to us, unless re∣quir'd by the same Spirit Anew.

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Here the whole Authority of Scripture is, at one blow cut down. For no Command in Scripture is, by this Rule, obligatory, unless it be Commanded A∣new by the Quaker Light within (that is, by every Man's Roving Imagination) and, if it be Com∣manded by their Light within, then they think that it is Dictated by the same Spirit, which gave forth the Scriptures of old; and, upon that account only, that it is obligatory; but not because it is contain'd in Scrip∣ture; which was only a Command to those in former Ages, but not to us who have another Rule given unto us Anew; that is, our own Light within. So that the Scriptures are, by this, as much out-dated, as an old Alma∣nack. And we must no longer search the Scriptures, we must not live so

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much as by Imitation of what we find there. Burrough says, it is A∣bomination to the Lord.

And therefore, it was no strange thing to hear George Whitehead, in his Serious Apology, p. 49. Pre∣fer not only their Writings, but their Extempore Preachments, and even all whatsoever they speak, upon any account, to the Holy Scriptures themselves.

The Question demanded was this, Do you esteem your Speakings to be of as great Authority as any Chap∣ter in the Bible? And his Answer is in these words, That which is spo∣ken by the Spirit of Truth in any, is of as great Authority as the Scriptures and Chapters are, and Greater.

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And therefore, tho' they have let no suppos'd contempt of their own Books go unrebuked (as in the Instance before of Chandler) yet we never heard of any Censure they have pass'd upon those many much grosser contempts of Scrip∣ture, which daily are found among them. Particularly (that we may always name some Instance) of Mary Tucker a Quaker Servant to William Rey∣man a Barber, now living in Queen∣street, Cheap-side, but formerly in Bread-street, where this Mary, then his Servant, took the Bible, and, in the open day, publickly Burnt it, against the Church in Bread-street, to shew her Zeal.

Pursuant to this their Principle, in their Disputes among themselves, they appeal to their own Writings, instead of the Holy Scriptures. Thus when

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in their Publick Meeting, at Phila∣delphia, upon Sunday 11. Dec. 1692. G. Keith was Accus'd of Heresie,* 1.8 in saying That the Light within was not sufficient to Salva∣tion, without something else, i. e. Christ Jesus, as without us. And that G. Keith desir'd to have that Pre∣tended Heresie prov'd against him by Scripture; it was Reply'd by Sam. Jennings, as the Mouth of the Mee∣ting, we are not to prove it from Scripture, but from Friends Books; for the Question betwixt us and George Keith, is not, who is the best Christian, but who is the best Quaker. And indeed they did rightly distinguish betwixt the Chri∣stian and the Quaker: For (as be∣fore Quoted out of Smith's Primmer p. 9.) they are as distant as East from

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West. And, according to their Rule, they produc'd, instead of Scripture, 〈◊〉〈◊〉 Citation out of Mr. Penn's Part of the Christian Quaker, against G. Keith, to prove him an Heretick, Mr. Penn's words were these, The Talent is in it self sufficient. And so G. Keith was Damned as an Heretick for saying, That the Light within was not sufficient without some∣thing else. Ut supra.

It was two years before this, when Thomas Fitzwater (hereafter men∣tioned, p. 129. and 131.) another Quaker Preacher, at Philadelphia, being ask'd how he liked G. Keith's Doctrine? Said, not at all. For that he was Building up, what they (the Quakers) had been throw∣ing down these 40 years; to bring

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People back to the Scriptures▪ and the Professors of Christ.

This is the True and Genuine State of the Controversie betwixt G. Keith and the other Quakers; and betwixt the Quakers and other Christians. And here I will end this tedious Para∣graph.

Notes

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