AN ANTIDOTE Against the Venom of Quakerism.  
BEFORE I enter upon the Examination of the Quakers Principles, as here Professed, and, as I suppose, Owned by them, I shall very briefly desire the Reader to take Notice, what is understood by the Term Christianity, or what is necessary in a strict and proper Sense, to Entitle a Man to be a Christian: For the making up then this good Composition, it is not enough for a Man to know and acknowledge God as the One only true God, Creator of all things, to Depend upon, and to be Subject to him, to Love him, our Neighbour, and ourselves, to walk Soberly and Honestly, and to practise all those other Duties, which by the Light and Law of Nature, he may be Convinced of; for these a Man may believe, and be consormable thereto, and yet be no Christian. For who doubts, but that some of the Heathens, thus far believed and practised, who were not only altogether ignorant of Christ, but also vehemently opposed him, and the Christian Name? (Tho' according to Will. Penn's Notion of Christianity, in his Address to Protestants, p. 119. Second Edition, these must be Christians.) For what is Christ, says he, but Meekness, Justice, Mercy, Patience, Charity, and Virtue in persection.  
Nay, even the Jews themselves, who were once God's Chosen People, and must be Saved through Faith in the Messiah that was to come cannot, in a strict Sense, be called Christians their State being no Christian State; however Obedient they might be to the Legal Dispersation they lived under, yet they could not from thence be Entitled Christians.  
For to Entitle a Man to be a Christian, 〈◊〉 must necessarily believe 〈◊〉 to be already come; nay, that Partic●●●● and Numerical Man Christ Jesus, who was Born of the Virgin Mary, and was of the Seed of Abraha● according to the Flesh, to be the Christ 〈◊〉 God, that was promised to come in due time that this very Man was Crucified, Died, a●● Rose again from the Dead, and is Ascende● etc.— Without Controversy great is the M●stery of Godliness, God was Manifest in t●● Flesh, Justified in the Spirit, Believed on the World, Received up into Glory, 1 Tim. 3. 〈◊〉 This Christ, God-Man, as come and crucified, was that main Foundation of the Gospel, and Christianity: These were new Articles, Founded upon a new Dispensation, without the belief of which (not to name some others, which may be thought by some also necessary, such as Baptism by Water, and the Sacrament of the Lord's Supper by Bread and Wine) a Man cannot be called a Christian.  
Many there are indeed who lay Claim to this Holy and Honourable Profession, but without a Just Title, who fiercely contend for the Name, tho' woeful strangers to the Nature of Christianity; who set up for more Pure and Refined Christians, than are to be found in other Societies, tho' they have scarcely any better Title to this Name, than their being Born in a Christian Nation. And thus the Quakers impose and put upon the World; they set up for the great Modellers and Refiners of Religion, and Condemn all others as full of Filth and dregs, whenas they themselves, as deceitful Workers 〈◊〉 themselves into the Apostles of Christ, cannot be looked upon any otherwise, at best, than good Moral Heathens; and many of them short of that. Indeed, could we take them at their word, or would they take words in their common Acceptation, it must be granted then, that their Profession, throughout the greatest part of this Pamphlet, as well as some others, (viz. Will. Penn's Key, Crook's Principles, etc.) would seem Orthodox, but this they will not do; no, you must Construe them by their Intentions; for, says George Whitehead in his Counterfeit Convert, p. 72. I may see cause otherwise to word the Matter, and yet our Intentions be the same: You may then see Just Cause to mistrust them in these their seeming Orthodox Confessions. They have a Nauseous Pill to give you; but that it may not be Distasteful and Loathsome to the Palate, they Gilled it over, (as the Writers for Popery in the Late K. J's Reign, the other Day, did) to make it the more Glib and Easy to a Protestant Gust, and Swallow; they are Masters at the Art of Painting, using feigned words, and fair Speeches, which was the old way of deceiving the Hearts of the Simple; by which means, many Poor, Unthinking, and Well-meaning People, are now Ensnared and Involved in the same Errors with themselves: By these, and the like plausible Professions, and smooth Pretences, have they endeavoured to insinuate into, and impose upon, our Governors; who, no doubt, can easily discern (however Artificially Gilded and Varnished) their Blasphemous Opinions, relating to Christianity, as well as to our Government. And to this end and purpose, in the Month of March last passed, there were Two Books presented to Both Houses of Parliament; the one Entitled, A Brief Discovery of some of the Blasphemous and Seditious Principles, etc. The other Entitled, Some few of the Quakers many Horrid Blasphemies, Heresies, etc. And also a Sheet, Entitled, Some Reasons humbly Offered,— Why the Quakers should be Examined.  
But to proceed to an Examination of their Pamphlet in its several Parts.  
Quest. What is your Belief concerning the Blessed Trinity, as our Term is?  
Answ. Our Belief is, That in the Unity of the Godhead, there is Father, Son, and Holy Ghost, these Three Divine Witnesses, that bear Record in Heaven, the Father, the Word, and the H. Spirit, and that these Three are One, according to Holy Scripture Testimony.  
OBSERVATION.  
Note, It is said of the Oracles of the Heathen, that they were made to look with Two Faces, that they might the better effect their Deceits; and agreeable hereto, whatever was delivered by them, was spoken in such Dubious and Equivocal Terms, as that it should either way tend to the Satisfaction of the Devotee: Just so do the Quakers now (it being necessary to serve a present Turn) give out a very cunning and plausible Profession, but in such Dubious Terms, as may look like Good, and Orthodox, and yet be in a great Measure Reconcileable to their Ancient Friends Principles, and Testimonies. It is well known, that the most Virulent Poison may be Gilded over, and that Varnish and Paint may be laid on the Foulest Cause; and consequently, the Quakers may be guilty of the grossest Errors, under the Mask of Innocence and Zeal, Religion and Purity.  
But I shall not trouble the Reader with their Intentions and Meanings, nor Trace them into all their Equivocal Reserves, (wherein they may be thought to exceed their Brethren the Jesuits) but rather have recourse to their own Books, which can't but be allowed to be the best, and only way, to know and understand their real Principles, as well as Meanings, they being most, if not all, pretended to be Wrote from the Mouth of the Lord.  
First, They pretend to make the World believe, that they own the Blessed Trinity; that is, they pretend to acknowledge a Three, but deny a Trinity, which is to confess the same thing in English, and deny it in Latin, Trinitas being only Latin for the Three; they Profess to Believe in the Holy Three, or Trinity, of Father, Word, and Spirit, as Penn tells you in his Key, p. 15. but not as Three Persons: But if not Three Persons, What Three are they?  
But for your satisfaction, give Ear to the Ancients in their Ministry; to that end, hear what their Great and First Apostle George 〈◊〉 says in his Great Mystery, p. 246. who earnestly opposed his Adversary, one Christopher Wade, for affirming, That the Holy Ghost was a Person, and that there was a Trinity of Three Persons before Christ was Born: The Scripture, saith he, doth not tell People of a Trinity, nor Three Persons, b●t the Common-Prayer-Mass-Book, speaks of Three Persons, brought in by thy Father the Pope. And Will. Penn tells us in his Sandy Foundation, p. 13. Printed 1668. That if we pretend to Credit the Scriptures, we must necessarily Conclude our kind of Trinity a Fiction. And lest the Reader should not be satisfied with his Scripture Proofs and Interpretations, he labours hard to refute it from right Reason, (so called by him) as in p. 13, 14. to give you a Taste of them: The Divine Persons are either Finite, or Infinite; if the first, than something Finite is inseparable to the Infinite Substance, whereby something Finite is in God: If the last, than Three distinct Infinites, Three Omnipotents, Three Eternals, and so Three Gods. Secondly, If each Person be God, and that God Subsists in Three Persons, then in each Person are Three Persons, or Gods, and from Three they will Increase to Nine, and so ad Infinitum, etc. Again, in p. 32. he tells us, That our Trinity (or our imagined Trinity, as he Terms it in p. 16.) has not so much as a Foundation in the Scriptures, it being but Man's Invention and doubtless it hath occasioned Idolatry. See further, George whitehead, and Three other Quakers, in their Book, Entitled, Ishmael and his Mother cast out, p. 10. where is this Passage, He (i. e. Mr. Townsend a Minister in Norwich, against whom they Disputed) is shut up with the Three Persons in perpetual Darkness, for the Lake and the Pit. I shall add here nothing by way of Inference, but leave it to the Reader to judge, whether they own the Trinity; being Those Three Divine Witnesses, that bear Record in Heaven, the Father, the Word, and the Holy Spirit.  
But what Heaven is that which the Quakers mean; not the Glorious Heaven above, but it is the Heaven within thee, where these Three Divine Witnesses are; for says Geo. Fox in his Gr. Mist. p. 214. There is none have a Glory and a Heaven, but within them. Again, see his Trial at Lancaster Assize, etc. p. 21. I was moved to Pray, and the Thundering Voice answered, I have glorified thee, and will glorify thee again; and I was filled so full of Glory, that my Head and my Ears was filled full of it. Mark, Reader, here was Thunder within, Glory within, yea, full of Glory; aurum tenus, up to the Ears. And says W. Penn in his Rejoinder, p. 179. To deny the Locality of Heaven, is not very offensive; and that it looks too Carnal, and indeed Mahometanism, viz. to assert it.  
Now, Reader, let this serve to Construe their meaning in their Pamphlet, when they speak of Three Divine Witnesses bearing Record in Heaven; that is to say, the Heaven within them.  
Quest. Do you believe the Divinity and Humanity of Jesus Christ, the Eternal Son of God; or that Jesus Christ is truly God and Man?  
Answ. Yes, we verily Believe that Jesus Christ is truly God and Man, according as Holy Scripture Testify of him, viz. God over all, Blessed for Ever, the True God, and Eternal Life, the One Mediator between God and Man, even the Man Christ Jesus.  
OBSERVATION.  
Now let us see whether they believe as they say, or whether it be only Paint, or Varnish, to deceive the Hearts of the Simple.  
To that end, see Geo. Whitehead▪ s Nature of Christianity, p. 41. where he thus speaks, That Christ Existeth outwardly, Bodily, without us, at God▪ s Right Hand: What Scripture proof hath he for these Words? See also his Truth Defending the Quakers, p. 22. where he affirms, Christ▪ s coming in the Flesh, to be but a Figure or Example: Which is also the saying of R. Hubbertborn, and Justified by G. Whitehead in his Judgement Fixed, p. 336. who tells you plainly what Man Christ the Quakers own, i. e. their Light within only: His words are these, Therefore the Man Christ Jesus was before he came in the Body or Flesh.  
And Christopher Atkinson in his Book called, The Sward of the Lord drawn, which was written (as he pretended) from the Mouth of the Lord; and this I cannot omit quoting, for though his Person was disowned and denied (after he was Hanged for Felony) by some of the Quakers at West-Dereham Church, at the Conference, yet I never heard it before: No; he was a good Man then, and Inspired, however fallible afterwards; and therefore those his Writings must be Valuable and Venerable; and that they are by them so accounted, is evident from matter of fact; for when the Quakers were pressed by a Clergyman, and others there present, at the Second Day Conference, to reject and disown his Writings under their Hands, they would not be brought to such a reasonable compliance. I must therefore beg leave to insist upon this Book, where in p. 5. he hath these words, Your imagined God beyond the Stars, and your Carnal Christ, is utterly denied, and testified against by the Light:— And that this Christ is God and Man in one Person, it is a Lie. And again, Because, as Will. Penn says, it is not reasonable that a Body of Men should be Concluded by the Word or Act of any one Member, vid. his Brief Answer to a false and foolish Libel, etc. p. 25. Printed 1678. I shall therefore add One or Two more; to that end, see G. Fox Gr. Mist. p. 206. If there be any other Christ, but he that was Crucified within, he is the false Christ: And says Smith in his Primer, p. 8. Printed 1668. They that are false (Ministers) preach Christ without, and bid people believe in him, as he is in Heaven above; but they that are true Ministers, they preach Christ within, and direct People to wait to feel him in themselves: And in p. 9 he affirms, That these have no more fellowship than the East hath with the West: Nay Will. Penn in his Address to Protestants, p. 119. makes Christ nothing but Meekness, Justice, Patience, Charity, and Virtue in perfection: In short, nothing but an Holy Principle, as he elsewhere hath it.  
Now whether these Quotations do not amount to a plain denial of the Humanity of Christ▪ let the Reader Judge; whatever in this Pamphlet, or in Will. Penn's Key, is pretended to the contrary: But yet once more, to corroborate all I have said on this Head, (as well as to show you how inconsistent Will. Penn is with himself) see his Serious Apology, p. 146. That the outward Person which Suffered (at Jerusalem) was properly the Son of God, we utterly deny.  
Quest. Do you believe and expect Salvation, and Justification, by the Righteousness and Merits of Jesus Christ, or by your own Righteousness and Works?  
Answ. By Jesus Christ his Righteousness, Merits and Works: God is not indebted to us, for our Deservings; but we to him, for his Free Grace in Christ Jesus, whereby we are Saved, through Faith in him, (not of ourselves) and by his Grace enabled truly and acceptably to Serve and Fellow him; he is our All in All, who works all in us that is wellpleasing to God.  
OBSERVATION.  
Now to unfold their meaning herein, as is said before, let us hear what their Approved Authors say: I shall begin with Geo. Whitehead, who in his Light and Life, etc. p. 16, blames us for laying so much stress upon the shedding of Christ's Blood, p. 38. The Quakers (says he) see no need of directing Men to Jesus Christ, or his Blood, as it was outwardly shed at Jerusalem, for Justification, etc. And p. 55. Where doth the Scripture say, that the shedding of Christ 's Blood outwardly was the Meritorious Cause of (Man's) Salvation. And in p. 64. It is false Doctrine to lay the Meritorious Cause or Stress of Justification, upon the shedding of that Blood let out by the Spear: And says Will. Penn (in Conjunction with his Brother Whitehead) in his Serious Apology, p. 148. This indeed we deny, viz. Justification by the Righteousness which Christ hath fulfilled in his own Person for us, (wholly without us:)— And boldly affirm it, in the Name of the Lord, to be the Doctrine of Devils, and an Arm of the Sea of Corruption, which does now Deluge the whole World. And says Geo. Whitehead in his Counterfeit Convert, p. 17. 18. Printed 1694. That it is the Light and Life within, in which is the immediate and efficient Cause of Man's Salvation; and as for the Sufferings and Death of Christ in the Fresh, they do but instrumentally Contribute thereunto. And agreeable hereunto, see Isaac Pennington's Questions to Professors, etc. p. 25. where there is this Question put, Can outward Blood cleanse the Conscience? etc. Which, tho' by way of Interrogation, is a very plain and manifest denial of the efficacy of the Blood of Christ, shed upon the Cross for Man's Salvation. Again, Thomas Lawson, a thoroughpaced Quaker, in his Untaught Teacher, p. 4. Printed 1655. tells you, That you must not look for Salvation from any Means without: For when his Opponent had urged, that the Means that leads to Salvation, is without Man, he answers, For all thy Profession, thou art got no further than the Pope, who talk of a Christ without, Means of Salvation without, as thou dost, p. 5. Thou art a Foolish Builder, seeking a Way to Salvation without thee. If this be not the Mystery of Iniquity, I know not what may be called so. When you have thus compared them, then, Reader, judge of the Sincerity of their Profession; for as they thus undervalue the Righteousness and Merits of Jesus Christ, purchasing Salvation for us, so do they set up, extol and magnify their own Righteousness and Works, like to their Brethren in the Church of Rome, as will be made appear in the next Observation; only in this, they exceed all the Meritorious Boasts of those their Kindred, in affirming, that their Sufferings are Greater, and more Unjust, than the Sufferings in the Days of Christ, His Apostles and Martyrs. See Burrough's Works, p. 273.  
Quest. Do you believe Remission of Sin, and Redemption through the Sufferings, Death, and Blood of Christ?  
Answ. Yes, through Faith in Him, as He suffered and died for all Men, and gave Himself a Ransom for all, and his Blood being shed for the Remission of Sins, etc.  
OBSERVATION.  
Here their Profession seems to be very Orthodox; but observe, if we will give Credit to their Ancient and Approved Authors, (who pretended they wrote from the Mouth of the Lord;) it is still but Paint and Deceit; for Remission of Sins, or Redemption through the Sufferings, or Righteousness of another, is not by them believed. See the Works of their Prophet, and Son of Thunder and Consolation, Edw. Burroughs, p. 33. God doth not accept any, where there is any Failing, or who do not fulfil the Law, and answer every Demand of Justice. This, Reader, were there no other Instance, confutes their Plausible Pretence to Justification, and Remission of Sin, by the Righteousness and Merits of Christ. But for your further Satisfaction, see W. Penn's Sandy Foundation, p. 25. Justification of Persons is not from the Imputation of another's Righteousness, but from the Actual Performing and Keeping God's Righteous Statutes. Again, see his Serious Apol. p. 148. Justification by the Righteousness of another, or which is fulfilled for us in his own Person, we boldly affirm, in the Name of the Lord, to be the Doctrine of Devils, and an Arm of the Sea of Corruption, which does now deluge the whole World. Again, once more see his Sandy Found. p. 25, 30. It is a great Abomination to say— That he (Christ) having satisfied for our Sins, we may be Justified by the Imputation of his perfect Righteousness; and yet they tell you in this Pamphlet, That he Died for our Sins, and Rose again for our Justification, when as ib. p. 31. W. Penn saith, The Consequences of such a Doctrine, (i. e. Imputative Righteousness) is both Irreligious and Irrational. Again, in his Serious Apol. p. 148. he tells you, That Death came by Actual Sin, not Imputative, therefore Justification unto Life came by Actual Righteousness, not Imputative.  
Here, Reader, as G. Keith has well observed, in his Abstract, you may observe how far this contradicts his late Doctrine of Justification, in his Primitive Christianity, and late Creeds.  
And why indeed should they believe Remission of Sins, and Redemption through Christ's Sufferings, and Justification by his Righteousness, when as they believe themselves to be Perfect, as God, and Free from Sin. First, Perfect as God, see G. Fox's Great Mystery, p. 282. One said, Surely they cannot be Perfect here, or hereafter, in Equality, but only in Quality; Fox answers, Christ makes no Distinction in his Words, but saith, Be ye Perfect, even as your Heavenly Father is Perfect; and as He is, so are We; and that which is Perfect, as He is Perfect, is in Equality with the same thing, which is of God, and from God. 2dly, They profess to be free from Sin, as you may see in G. Fox's Great Mist. p. 101. It is the Doctrine of Devils, that preacheth, that 〈◊〉 shall have Sin, and be in a Warfare so long 〈◊〉 they be on Earth. And p. 231. he says, A●● who come to Christ, the Second Adam, they come to Perfection in the Life of God, out of the First Adam; p. 271. For who are Sanctified have perfect Unity, perfect Knowledge, perfect 〈◊〉. And Will. Penn, in his Truth Ex●li●d, etc. as the Authors of a Book, Entitled, A brief Discovery, etc. takes notice) laughs at the Church of England. for confessing themselves Sinners, or praying to God for Mercy. Alas! poor Souls, (saith Penn) are not you 〈◊〉 〈◊〉 Mercy upon us, miserable Sinners, there is no Health in us, from Seven to Seventy? This Doctrine of Sinless Perfection being the approved Doctrine of the Quakers, and that in Opposition to all Professors of the Christian Faith, there is no Reason why they should believe Remission of Sin, Redemption, and Justification by the Righteousness and Merits of Jesus Christ; because they themselves pretend to be Perfect as God, yea, as Perfect and Free from Sin.  
Quest. Do you believe and own the Divine 〈◊〉 of Jesus Christ in his Church?  
Answ. Yes verily, we sincerely believe— and own Christ; not only as He is the Light of the World, enlightening every Man coming into i●, but also that he is given for a Leader, and for a Commander, and that He is both King, Priest and Prophet to and over His Church and People, etc.  
OBSERVATION.  
This Profession of theirs, if Sincere, would indeed comprehend a great Part of the Christian Religion; but if the above Quotations be true, they will give you just Cause to suspect them, even in this. Observe then how they believe the Kingly Office of Christ: For that, examine, whether they do not attribute that to G. Fox, their first Apostle, which is due to Christ Himself alone? See Tyranny and Hypocrisy detected. p. 19 where Solomon Eccles thus celebrates G. Fox, viz. Blessed be the Man that came out of the North, blessed be the Womb that bear him, and the Breast that gave him Suck. And ib. see there a Letter, written by 〈◊〉 Coal, a Quaker, from Barbadoes, to G. Fox, 24. Day, 12 Month, 1658. which is justified by W. Penn, in his Judas and the Jews, p. 44. 45, 46. viz.  
Dear G. Fox, who art the Father of many Nations, whose Life hath reached through us thy Children, even to the Isles afar off, to the begetting of many again to a lively Hope, for which Generations to come shall call thee Blessed; whose Being and Habitation is in the Power of the Highest, in which thou rule? and governest in Righteousness, and thy Kingdom is established in P●●●e, and the Increase thereof is without end. Now by these Expressions, as Edw. P●ye in his Antichrist in Spirit Unmasked, well observes, whether the Sceptre be not wrested out of Christ's Hand, and given to G. Fox, let the Reader judge, by considering the several Parts of it. 1st, Then observe, he doth expressly ascribe to him a Kingdom; Thy Kingdom, etc. and thou Rulest and Governest; must not then such a one be an Actual King? 2dly, He describes the Subjects of this Kingdom; who those are, you may, with some Assurance, venture to guests, viz. Josiah Coale, and the rest of the Ancient Society of Quakers, to whom the Life of G. Fox hath reached through such Illustrious Children, even to the Isles afar off, to the begetting them again to a lively Hope; and these are great in Numbers, and therefore he calls him the Father of many Nations. 3dly, As Mr. pay says, he tells us what kind of Power and Authority it is, in which this King Rules and Governs, namely, In the Power of the Highest; viz. a Spiritual and Divine Power, not like that of the Kingdoms of Men. 4thly, You have here the Stability of this Kingdom, Thy Kingdom is established in Peace. 5thly, You have the Extent of this Kingdom also; namely, The Increase thereof is without end; it is a Boundless Kingdom. Lastly, Take notice of the Excellency of this Kingdom, which is such, (and Fox, this King's Happiness so great) that not only the present Age, but Generations to come shall call him Blessed. From hence judge, if G. Fox is not Invested and Throned in Christ's Kingly Office. They have then no Reason to take it ill, if we call G. Fox the King of the Quakers, since it plainly appears from the Testimony of Josiah Coale, (an Eminent Teacher of theirs) and vindicated, as above quoted, by Will. Penn, and approved of by their Second Day Meeting, that he is so, even as Christ is King of the Christians; but possibly it may be objected, That it is Christ in G. Fox that hath this Regal or Kingly Power, (as G. Whitehead asserts in his Innocency against Envy, p. 18.) we might have then reasonably expected, that it would have been so expressed; Meanings are not to be understood, but by Words; and as for Words, none can be plainer, and more expressive, which W. Penn affirms to be no Blasphemy, but harmless and Innocent. See further, Tyranny and Hypocrisy detected, p. 45. as also Judas and the Jews, p. 85. where you have this Saying of King George repeated, Friends, altho' I have not told it you, I do now declare it, I have Power to bind and to lose whom I please. And who can deny it, since he hath deprived Christ of His Kingly Office, and assumed it to Himself? But I do still expect the Quakers will say, as G. Whitehead in his Innocency against Envy, p. 18. plainly intimates, it is not G. Fox, but the Light, or Christ within him, that Assumes this Kingly Power; but it will then follow, that every Quaker is a King, because every Quaker has the Light within; which Light must be obeyed, since all Power in Heaven and Earth is committed to it. See Smith's Primer, p. 13. also Josiah Coale's Works, p. 93. See G. Fox, Jun. p. 50. whom you may observe to speak plain and home to the Point, viz. I the Light will fall upon you, and grind you to Powder. All— who will not own me the Light in you; And— I will make you know, that I the Light am the true Eternal God, which created all things; and that by me, the Light, all things are upheld, and that there is not another besides me that can save.  
Now, Reader, compare these Quotations with this their late Profession, now under Consideration, and then judge whether the Quakers do really own the Kingly Office of Christ. For whereas they pretend to be obedient to the Laws of Christ our Lord, and His Ordinances, are they not, both by their Doctrine and Practices, made Void, Contemned, and Rejected, as will further hereafter appear. But to proceed.  
2dly, Let us now see how they own Christ's Priestly Office. For who (as above) can believe that they really own the Priestly Office of Christ, when they deny his Humanity, as owned by all Orthodox Christians? To which I shall add these Reasons, with some little Mixture of Matter of Fact, to let the Reader see, that notwithstanding their Plausible Pretences, they must be thought to deny the Priestly Office of Christ. For,  
First, If they deny the Person or Humanity of Christ, (as above shown) they cannot own Christ's Priestly Office; tho' the Scripture tells us of one Mediator betwixt God and Man, the Man Christ Jesus, 1 Tim. 2. 5. the Quakers tell you, that Christ was never seen with Carnal Eyes, nor heard with Carnal Ears. Woolrich's Declaration to the Baptists, p. 13. But did not the Jews that Crucified him, see him? Yes, no doubt, they did: What then is their Meaning? Why, their Meaning is, that was not Christ that the Jews Saw and Crucified, that was but the Outward Garment, which the Quakers can never call Christ. See Pennington's Question to Professors, p. 33. As a Confirmation of this they teach, That Christ hath no Body but his Church. See Josiah Coale's Works, p. 332. It appears then from hence, that they deny the Mediator, the Man Christ Jesus.  
Nay, further, if they deny the Blood of the Sacrifice, which Christ our High Priest offered upon the Cross, it must then be granted, that they deny the Priestly Office of Christ; and that they do scornfully Contemn the Blood of Christ, I have already shown; how then can they own Christ▪ s Priestly Office? Neither indeed, according to their Principles, is it at all requisite, they should own this, or stand in need of a Mediator; for if they are Perfect, as see G. Fox's Great Mystery, p. 282. and without Sin. ib. 101, and 231. and are come to the end of Faith, as Lawson says in his Untaught Teacher, p. 10. and if Edw. Burrough in his Works says true, p. 33. That God doth not accept any, where there is any Failing, or who do not fulfil the Law, and answer every Demand of Justice; and if Will. Penn's Assertion be true, That Justification is from the Actual performing and keeping God's Righteous Statutes, see his Sandy Foundation, p. 25. then what need have they of the Mediatory Office of Christ? Without any further Enlargement, this may suffice, to satisfy any Impartial Reader, that the Quakers do not own the Priestly Office of Christ. But then,  
Thirdly, Do they own his Prophetic Office? Yes verily, (says the Quakers) we believe and own him to be Prophet to and over his Church and People, and we are to hear him in all things. But pray observe, how can this be, when they so plainly deny His Humane Body, as above showed? The Scripture indeed tell us, That we are obliged to hear this Prophet, Christ speaking to us, as in Acts 3. 23. Him shall ye hear in all things, whatsoever He shall say unto you: And it shall come to pass, that every Soul which will not hear that Prophet, shall be destroyed from among the People. This is He that God the Father from Heaven testified of, Mat. 17. 5. saying, This is my Beloved Son, hear ye him. And the Quakers seem to join issue with us in this Matter, saying in their Pamphlet, p. 6. We are to hear him in all things; but notwithstanding this Profession, they neither do nor will hear Him; no; their Christ within, (which is that which they are obliged to give ear to) tells them other things than our Outward Christ or Prophet does. For Instance, our Prophet Christ frequently preached from the Scriptures, Matth. 21. 42. For saith he, Did ye never read in the Scriptures, the Stone that was set at nought by you Builders, the same is become the Head of the Corner. Matth 22. 19 Ye do err, not knowing the Scriptures. John 5. 39 Search the Scriptures, etc. And what was more frequent, than for our Lord Christ to preach from the Scriptures, and to convince his Adversaries by them? But the Quakers reject this Way. For when one Matthew Caffyn had affirmed, That the Scripture was the Touchstone to try Spirits withal; Lawson's Untaught Teacher, p. 14. his Answer was this, That is another Lie; the Scripture is not the Trier of Spirits. And whereas Matthew Caffyn affirmed, ibid. p. 15. That the Law without Man is that which convinces Man of Sin: He answers, That is another Lie. See Saul's Errand to Damascus, p. 7. Where you may find, that it was objected to the Quakers, that they had said, Whoever took a Place of Scripture, and made a Sermon of it, or from it, was a Conjurer, and his Preaching was Conjuration. To which G. Fox answered, All that do study to raise a Living Thing out of a Dead, to raise the Spirit out of the Letter, are Conjurers; and their Teaching is from Conjuration, which is not spoken from the Mouth of the Lord. Thus do the Quakers oppose the Teachings of Christ's Prophetic Office. And further, that the Quakers deny the Prophetic Office of Christ is even demonstrable, by their denying his Gospel Ordinances, which leads me to the Examination of the next Head in their Pamphlet, p. 6.  
Quest. Do you believe or own Baptism, as essential to Christianity, or necessary to Salvation, and for the Engrafting us into Christ and His Church?  
Answ. We believe, and are fully persuaded, that Baptism, which is essential to Christianity, and the saving Baptism, or the Cause without which, none can be true Christians, or saved, is the Inward or Spiritual Washing of Regeneration by the Word of Life. This is the Saving Baptism into Christ and His Church, which produceth the Answer of a good Conscience towards God, of which the Outward was a Figure, 1 Pet. 3. 21. This is that one Baptism of Christ, by one Spirit, into that one Body, whereof Christ is Head; and for Dipping or Sprinkling Infants, or young Children, we find no Precept or Precedent, in Holy Scripture, for the Practice thereof, and Ergo, we cannot think our not believing it essential or necessary to Salvation, or making Christians, a sufficient Argument to prove us no Christians, etc. p. 6, 7.  
OBSERVATION.  
By this their Answer, they do not Insinuate to, but plainly tell the World, what Baptism it is that is essentially necessary to Salvation, or making Christians; that is, the Inward or Spiritual Washing of Regeneration by the Word of Life; the Washing or Cleansing of the Heart, or an Inward Conversion to God; by this their Confession, it is evident enough, that they make void and abolish the Sacred Ordinance of the Outward Baptism by Water. Whether Infants are to partake of this Outward Ordinance, is not my Business here to prove; but whether Outward Baptism by Water is the Sacred Ordinance of Christ, as necessary to be believed, and saving; or Inward Baptism, i. e. the Washing or Cleansing of the Heart; or an Inward Conversion to God: Let them first own the Outward Baptism by Water, as our Saviour's Baptism, than they may expect a Proof of our Practice, in admitting Infants to be made Partakers of this Ordinance; but this they utterly reject, and disown; and for the Proof of it, observe, that we have Christ's own Command, his own Example, and the Practice of the Apostles for it; the Words of our Saviour, by way of a Command to His Apostles, are plain, Matth. 28. 19 Go and teach all Nations; or as the Original has it, Go and disciple all Nations, Baptising, or Washing them (which is the proper English for Baptising) in the Name of the Father, and of the Son, and of the Holy Ghost. The Quakers indeed, to enervate and make void this Command, will tell you, that this Place is to be taken Figuratively, and meant of the Inward Baptism; the Washing or Cleansing of the Heart; or that of the Holy Ghost; but that it is to be taken Literally, and meant of the Outward Baptism by Water, you may discern from our Saviour's Example, Mark 9 10. and from His Practice, as you may read in the 3d of St. John, v. 26. They came unto John, and said unto him, Rabbi; he that was with thee beyond Jordan, to whom thou bearest witness, behold the same Baptiseth, and all Men come to him. That this was Water Baptism, cannot be doubted, because the Inward Baptism of the Holy Ghost was not yet given; no, not till 50 Days after the Resurrection. See the 2d of the Acts, and the 3d of St. John, v. 22. Jesus came, and his Disciples, into the Land of Judea, and there he tarried with them, and Baptised: Nay further it appears, that before our Saviour Baptised those in Judea, he represented the Solemnity of Baptism, as a thing necessary to enter Men into that Kingdom of God, to which He invited them; our Saviour not only telling Nicodemus, John 13. 5. That except a Man be born again, he could not see the Kingdom of God; but yet more plainly, That except he was born again of Water, v. 5. and of the Spirit, he could not enter into it. Agreeable hereto, see the Practice of the Apostles, Acts 8. 36, 38. And as they, (Philip and the Eunuch) went on their Way, they came to a certain Water, and the Eunuch said, See, here is Water, what doth hinder me to be Baptised? And he commanded the Chariot to stand still; and they went both down into the Water, both Philip and the Eunuch, and he Baptised him: And as deep a Penitent as Paul was, (who, no doubt but he was as much, or more, endued with the Holy Spirit, than any Quaker in the World) yet Ananias, Acts 22. 16. bid him arise and be Baptised, and wash away thy Sins: I say, no one can pretend to a more sincere and truer Conversion, than this Penitent; yet you see that inward Baptism, as the Quakers call it, was not sufficient, but to that must be added, the outward Baptism, or washing by Water, for the Remission of his Sins; Arise and be Baptised, and wash away thy Sins; nay further, and which is more express and plain, see Acts 10▪ 44. whilst Peter was preaching to Cornelius and others, we read, that the Holy Ghost fell on all them which heard the Word, whereupon St. Peter said, Ver. 47. Can any Man forbidden Water, that these should not be Baptised, which have received the Holy Ghost as well as we? And he commanded them to be Baptised, Ver. 48. Note, They had that which the Quakers call the inward Baptism, yet that was not sufficient; no; it was but a necessary Qualification for the reception of the outward Baptism by Water: For after it appeared that they had received the Holy Ghost, nothing then could hinder them from receiving the outward Baptism: Can any Man forbidden Water? etc. For further proof and satisfaction, I refer the Reader to that Excellent Piece of Water Baptism, writ by that Worthy and Ingenious Author of The Snake in the Grass, etc. Printed 1697. And that they do disown and reject this outward Baptism by Water, see Parnel's Shield of Truth, p. 12. where he says, We (the Quakers) are Accused to deny the Baptism. He answers, The Baptism we own, which is the Baptism of Christ, with the Holy Ghost, and with Fire, but we deny all other— See Will. Penn his Reason against Raising, p. 108, 109. I affirm, (saith he) that Circumcision is as much in force as Water Baptism, and the Paschal Lamb as the Bread and Wine; for the continuing of them would have been a Judaizing of the Evangelical Worship; to assert their continuance, would be, as much as in such lies, to plack up the Gospel or Spiritual Worship, by the Roots. Hence that Appellation, Ordinances of Christ, I do ren●●nce as unscriptural and unevangelical, and can testify, 〈◊〉 the same Spirit by which Paul renounced Circumcision, that they are to be rejected, as not now required. Note, How this deluded, or rather designing Man, Patronise his Notorious Falsehoods to the same Spirit that St. Paul had, which was the Spirit of Christ: Now what is this but Blaspheming the Holy Spirit? See further Smith's Primer, p. 36. it is there affirmed, that our Baptism r●se from the Pope's invention— and that it had its Institution from the Pope, and was never so ordained of Christ; and their Famous Teacher, Ed. Burr. p. 190, 191. tells you, To say that sprinkling Infants with Water— is Baptism into the Faith of Christ▪ this is the Doctrine of the Devil. Good God Tho' these poor deluded Wretches will not own this Divine and Sacred Institution, that is, Baptism by Water, as the one Baptism, yet it behoveth them not thus to Calumniate, Vilify and Abuse it: I shall say to these, as well as to some others, that look upon it to be but an Arbitrary Ceremony, (which I hope they will seriously lay to Heart) as Naaman the Syrian did, What means this washing seven times in Jordan? What Virtue can there be in that poor Flement to do away Sins, and to work upon our Souls? I say I shall say, as Naaman's Servants said, 2 Kings 5. 13. If Christ had bid thee do some great thing, couldst thou not have done it? How much rather than when he saith to thee, wash and be clean. As necessary as the Waters of Jordan were to the cleansing of Naaman, so necessary are the Waters of Baptism to the cleansing of our Souls. None sure dare say, That God could not have cleansed Naaman otherwise; but God having by his Prophet appointed the Means, if Naaman had neglected it, he had not otherwise been Cured; how much more 〈◊〉 when God has appointed the Means of Baptism by his Son, if we neglect it, shall we 〈◊〉 Saved without it? Again, when the Blind Man in the Gospel, John 9 7. was commanded to go and wash in the Pool of 〈◊〉, which is by interpretation, sent, and then shalt be recovered; no Man sure, but an Infidel, will here be inquisitive and curious, First, In searching out the reason of this, why upon so washing, he should be recovered of his Distemper, but would set his Reason aside, and cheerfully submit to the Prescription; not at all doubting, but the Means so used, however little show of Reason they carry along with them, will fully answer the End designed: If God gave a Miraculous Virtue to the Waters of Jordan, Siloam and Bethesda, for healing of the Flesh, we cannot doubt, but that the same Spirit can and will sanctify the Waters of Baptism, to the Mystical washing away of Sin, especially having the positive Institution and Promise of Christ. Acts 2. 38.— Repent and be Baptised, every one of you, in the Name of Jesus Christ, for the Remission of Sins, and ye shall receive the Gift of the Holy Ghost. How dare then any People, or Society of Men, slight or reject it! He that despised Moses' Law died without Mercy, of how much sorer Punishment suppose ye, shall he be thought worthy, who have trodden under foot the Institution of the Son of God, and count it an indifferent, or an Unholy thing; doing despite to it, inventing contemptible Names for it, and even ridiculing the Administration of it? Whether such aught to be called Christians, I leave the unbyass'd Reader to judge, and so proceed to the next Question, p. 8.  
Quest. Do you believe or own the Lord's Supper, either as a Sign of the Love that Christians ought to have among themselves, or as a Seal of the Saints Communion, and Commemoration of Christ's Death for us, or as Figurative of Christ's Body and Blood, Spiritually received by Faith.  
Answ. The Supper of the Lord we Own, and renderly Consider in a Twofold Sense: 1. In the Figure. 2. In the Substance. 1. That our Lord Jesus Christ, at his Supper, with his Disciples, did eat the Passover (which was for the Fulfilling and Consummation of the Feasts under the Law) see Luk. 22. And at this Supper he did Take and Minister Bread, and the Cup, to his Disciples, (for there was no Transubstantiation) saying, This do in Remembrance of me: And said the Apostle, As ●●st as ye shall eat this Bread, and drink this Cup, ye show the Lord's Death till he come, 1 Cor. 11. After this they did more clearly know his coming, and Christ after the Spirit: Jesus Christ in them, 2 Cor. 13. 5. and 5. 16. 2. And Christ said to his Disciples, I will not drink henceforth of this Fruit of the Vine, until the▪ Day I drink it new with you in my Father's Kingdom. Matth. 26. 29. And likewise of the Bread, I will not any more eat thereof, until it be fulfilled in the Kingdom of God, Luk. 22. 16. And he further said, I appoint unto you a Kingdom, as my Father hath appointed to me, that ye may eat and drink at ●y Table in my Kingdom, etc. Luk. 22. 29, 30. ●n these things we believe he spoke Mysteriously, and that every Member of his Spiritual Church, doth daily Spiritually partake of ●is Body and Blood by Faith, etc.  
OBSERVATION.  
The Reader may here discern, how by their deceivable Words, and manifold Corruptions of the Scriptures, these Horrid Impostors set themselves at work, to Evade and make Null the Holy Ordinance of the Lord's Supper, as Instituted and Administered in Bread and Wine, which they deny to be now a standing Ordinance in the Church of Christ, and to be practised by Christians. The Supper of the Lord they own, but how? Not as now to be continued and preached; for the breaking of Bread, and drinking of Wine, which we are commanded to do in remembrance of our Saviour's Body broken, and Blood shed for us, was but a Temporary Command, and was to be continued no longer than till he came again, As oft as ye shall eat this Bread and drink this Cup, ye show the Lord's Death till he come, 1 Cor. 11. v. 26. but, say they, Christ is come already in them; Ergo, this Ordinance is not to be continued, p. 9 After this they did more clearly know his coming, and Christ after the Spirit, Jesus Christ in them. They interpret this passage of Scripture; not of Christ's Outward and Personal coming at the Resurrection, which (as Hymeneus and Philetus, 2 Tim. 2. 18.) they say is passed already; but of that which is inwardly performed by the Spiritual Resurrection of Christ, or the Light in their Hearts: And they say, that the Institution of the Lord's Supper was only to continue till that inward Coming or Forming of Christ in their Hearts; which they have obtained, (as they blindly presume) therefore they throw off the outward Supper. But I would ask them, Was not Christ form in the Hearts of the Apostles, to whom Christ gave his Holy Supper, as much as in the Hearts of any of the best Quakers now in the World? Was he not come Spiritually to Paul, after his Conversion? And before his Command above Quoted, of continuing the practice of the Lord's Supper till his coming? See A Discourse of Water-Baptism, by the Author of the Snake, etc. p. 48. As also the Answer to Will. Penn's Key, p. 93, 94, 95, 96. And did not the Apostles, and the Primitive Christians, partake of this Ordinance, even after the Holy Spirit, that Christ promised to send, was come? (which they call the Second coming of Christ.) That they did so, appears from Acts 2. 42, 46. And they continued steadfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayers.— And they continuing daily with one aecord in the Temple, and breaking Bread. Acts 20. 7. And the Disciples came together to break Bread. And that the Second coming of Christ (so called by them) is not that coming here meant, is further evident, in that St. Paul and the Primitive Christians did not believe the giving forth of the Spirit, to be the Second coming of Christ; because it is plain they Believed and Expected him to come in a Personal, Glorious, and Visible manner, Phil. 3. 20. We look for the Saviour, who shall change our Vile Bodies, and make them like his own Glorious Body: That being one thing which will be done at that which we call Christ's Second coming: And this his Second Personal coming, St. Paul, and and the Christians, did look for; because they were told, Acts 1. 11. That the same Jesus should so come in like manner (visible in his Body of Flesh and Bones) as ye have seen him go in Heaven; and as Christ himself shown his Disciples, Matt. 24. that his coming should be Glorious and Visible, and St. John in Rev. 1. 7. saith long after, the Spirit and Comforter was come: Behold he cometh, every Eye shall see him, and they that Pierced him shall Mourn. 1 Thess. 4. 6. For the Lord himself shall descend from Heaven with a shout, with the noise of the Archangel, and the Trump of God, etc.— This may suffice, not only to clear these Texts of their corrupt Perversions; but also to Confirm and Satisfy the Reader of the Continuance or Perpetuity of this Sacred Ordinance of the Lord's Supper, in his Church, till his coming again in his Person to Judge the World. And as to those other Texts, 1 Cor. 10. 15, 16, 17. Rev. 20. Prov. 9 4, 5▪ Jo. 6. Pag. 10. not to mention that of St. Matth. 26. v. 29. Luk. 22. 16. 23. 30. in their Ninth Pag. which they offer to the View of the World, I cannot discern or imagine to what end and purpose this is done, unless it be to amuse the Reader, abuse the Scriptures, or Confute themselves. I make no doubt but all good Christians own Christ to be the Bread of Life, and have Spiritual Communion with him in his Holy Ordinances, which Communion I dare affirm, they cannot have, whatever bold pretences they make, who do not obey Christ in these his Holy Institutions, but slight, vilify and contemn the same; and that the Quakers do so, see Parnell's Shield of the Truth, written from the Mouth of the Lord, as the Title Page shows, p. 13. We are accused, says he, to deny the Supper of the Lord: He answers, The Supper of the Lord we own, which is the Body and Blood of Christ (that is considered Spiritually)— for Saints are Spiritual, and their Communion is Spiritual and Eternal:— And here all Drunkards are shut out, and all Liars, Adulterers, Proud, Covetous, etc.— And are without, feeding upon the Husk, and shadow, which is Carnal and Natural, and only feed the Outward Carnal Body, and goeth into the Belly, and so passeth out, etc.— And so likewise the Cup which they drink, and so the Communion and Fellowship of the World passeth away, but this is no nourishment to the Soul:— And here is no Communion, but Natural, Outward, and Carnal:— Full of filthiness and uncleanness, which is the Table of Devils, eating and drinking their own Damnation, not discerning the Lord's Body, which is Spiritual, which the Natural Man discerns not: And here stands the World's Communion and Fellowship, which is Carnal, p. 14. And here they are without, feeding upon the Husk and Shadow without. See Smith's Primer, p. 36, 37. says the Child, I would know, Father, how it is concerning those things called Ordinances, as Baptism, and Bread, and Wine, which are much used in their Worship. The Father answers, Why, Child, as to those things, they risen from the Pope's Invention, who had Power in the Night of Apostasy, and hath set up his Devices, which are yet continued in England, tho' he seemingly is denied, and the whole Practice of those things, as they use them, bad their Institution by the Pope, and were never so ordained of Christ: Neither did He Ordain Bread and Wine to be so Used and Received, etc. Geo. Fox, in his News coming up out out of the North, etc. p. 4. Your Baptism and Sacrament, as you call it, and all your Ordinances, and Churches, and Teachings, it is Cain ' s Sacrifice: And p. 14. Their Sacrament, as they call it, is Carnal:— Their Communion, Bread and Wine, it is the Table of Devils, and Cup of Devils. And W. Penn in his Reason against Railing, etc. p. 108. I affirm (says he) that the Paschal Lamb is as much in force as Bread and Wine. And p. 109. And we can testify from the same Spirit, by which Paul Renounced Circumcision, that it is to be Rejected, as not now Required.  
Quest. Do you believe and own the Holy Scriptures, contained in the Books of the Old and New Testament, to be given by Divine Inspiration, and to contain all Matters of Doctrine and Testimony, etc. necessary to be believed and practised, in order to Salvation, and Peace with God?  
Answ. Yes, we do, and by the Assistance of the Grace of God, which gives the true Understanding of the Mind of God, and M●●ning of Holy Scripture; we always desire to live in the Faith, Knowledge and Practice of them, in all things appertaining to Life and Godliness. Holy Scripture being given by Divine Inspiration, is Profitable for Doctrine, Correction and Instruction, that the Man of God may he perfect, thoroughly furnished unto every good Work, able to make the Man of God wise unto Salvation, through Faith in Christ Jesus.  
OBSERVATION.  
Here is, like unto the rest, a Plausible Profession; but whether Sincere or not, I leave to the World to judge, when they shall have read and considered these following Quotations. See John Whitehead and Rob. Ruckhill their Quakers Refuge, p. 17. Whether the first Penman of the Scriptures was Moses or Hermes? Or whether both these are not one? Or whether there are not many Words contained in the Scriptures, which were not spoken by the Inspiration of the Holy Spirit? Whether some Words were not spoken by the Grand Impostor; some by wicked Men; some by wise Men, ill applied; some by good Men, ill expressed; some by false Prophets, and yet true▪ some by true Prophets, and yet false? etc.— Sam. Fisher in his Appendix, p. 752. Printed 1679. has these Words, speaking of the Text of Scripture; Which Transcriptions and Translations, were they never so certain and entirely answering to the first Original Copies, yet are not capable to be (to all Men) any other than a Lesbian Rule, or Nose of Wax: (This worthy Author in his Works has the Testimony of Luke Howard, Hallelujah Fisher, and Will. Penn) and Lawson's Untaught Teacher, p. 2. To say the Word of Truth is called the Scripture, or that the Scripture is the Word of Truth, is a Lie; and Sam. Fisher, p. 460. The Scriptures not the Saints Rule, but the Spirit; and Sword of the Lord drawn, p. 1, 2. The Scriptures are not the Saints Rule of knowing God, and living unto him: And Edw. Barrough, p. 47. No Command in Scripture was any further binding, than as we are convinced of the Lawfulness thereof by the Light within: For says he, That is no Command from God to me, what he commands to another; neither did any of the Saints, which we read of in Scripture, act by the Command which was to another, not having the Command to themselves. See G. Fox's Gr. Mist. p. 246. The Scriptures are not the Word of God; yet he says of his own Writings, p. 225. To you all this is the Word of the Lord. Nay, James Nayler in his Answer to the Jews, p. 22, 25. It's Blasphemy for any to say the Letter is the Word of God; it is the Devil that contends for the Scriptures to be the Word of God. This Will. Penn at a venture vindicates, tho' he confesses he never saw the Book, out of which it was quored; see his Pamphlet, Entitled, A Brief Answer to a False and Foolish Libel, called, The Quakers Opinions, p. 15. Printed 1678. The Question being asked the Quakers, see Will. Penn and G. Whitehead their Serious Apology, p. 49. Do you esteem your Speakings to be of as great Authority as any Chapter in the Bible? The Answer is in these Words, That which is spoken by the Spirit of Truth in any, is of as great Authority as the Scriptures and Chapters are, and greater. See Lawson's Threefold Estate of Antichrist, p. 9 The Scripture is Dust and Death— Beastly Wares, etc. And for a Conclusion of this Head, see G. Fox's News out of the North, p. 14. Your Original is Carnal, Hebrew, Greek and Latin, and your Word is Carnal, the Letter— Their Original is Dust, which is the Letter, which is Death, and their Gospel is but Dust, Matthew, Mark, Luke and John, which is the Letter. Again, see Will. Bayley's Works, p. 195. viz. The Scriptures in NO SENSE can properly be called the Word of God, etc. yet with Respect to their own Scriptures, (I mean what is given forth by their Light within) is in some Sense the Word of God, else why did G. Fox in his Several Papers, given forth for the spreading of Truth, (and in which Book he also calls the Scriptures Dust, Death, and Serpent's Food, p. 3, 4, 45, 46.) thus writes? p. 62. To you all, this is the Word of the Lord; I charge you in the Presence of the Lord God, to send this (Book) among Friends and Brethren every where, to be READ in ALL Meetings to you all; THIS IS THE WORD OF GOD. Now if Fox did not believe this Book of his to be in NO SENSE the Word of God, why did he charge his Disciples to send it up and down as THE WORD OF GOD, to charge and command them to read it as THE WORD OF GOD in SOME SENSE, at least; and that in all their MEETINGS, whilst they say, as above noted, the Scriptures are not the Word of God: No, not in ANY SENSE? And therefore as Mr. Bugg has well observed, that in all the time of his being a Quaker, which was 25 Years, they never Read one Chapter in the Bible, or one of the Epistles of the Holy Apostles in ANY ONE of their Meetings; nor can they disprove what he says, in THAT, as well as in OTHER things.  
Now, whether they have such a great Esteem and Veneration for the Holy Scriptures, valuing and preferring them before all other Books extant in the World, as in their new Creeds they tell us, and as they made frequent Outcries at West-Dereham Conference before Thousands, let the Reader judge.  
Quest. Do you believe the Doctrine of the Resurrection from the Dead, and of Eternal Judgement, and the Immortality of the Soul?  
Answ. We sincerely believe and confess the Doctrine of the Resurrection from the Dead, and of Eternal Judgement, according to Holy Scripture, Heb. 6. 2.  
That God will raise the Dead, and judge the World in Righteousness by His Son Jesus Christ, in the Day appointed, even in the great Day of Judgement, and that Harvest, which is the end of the World.  
Tho' the Soul of Man, tho' Created, is Immortal, and never dies, even as these Doctrines are more fully testified in Holy Scripture by Jesus Christ and His Apostles: 1st, For the Doctrine of the Resurrection, see Mat. 13. 43. etc. p. 15.  
OBSERVATION.  
The Answer is, We sincerely believe and confess the Doctrine of the Resurrection from the Dead— according to Holy Scripture, that is according to their Sense and Interpretation of Holy Scripture, which is no ways agreeable to the Sense and Interpretation of any Orthodox Christians. To that end, see Will▪ Penn's Reason against Railing, p. 134. it is objected, That the IT in the Text, 1 Cor. 15. be not the same Body; how can that be called a Resurrection? For that supposeth the same. To which Pen answers, If a thing can yet be the same, and notwithstanding changed, for Shame let us never make so much stir against the Doctrine of Transubstantiation; for the Absurdity of that is rather outdone, than equalled by this Carnal Resurrection. Ibid. p. 138. It was objected by his Opponent, That the Joys of Heaven would be imperfect, if the Bodies did not Rise. He Answers, Is the Joy of the Ancients, now in Glory, imperfect? Or are they in Heaven, but by halves, if it be so unequitable, that the Body which hath Suffered should not partoke of the Joys Celestial? Is it not in measure unequal, that the Soul should be rewarded so long before the Body?— But why must the felicity of the Soul depend upon that of the Body? Is it not to make the Soul a kind of Widow, and so in a state of Mourning and Disconsolateness, to be without its beloved Body? Which State is but a better sort of Purgatory▪— In short, if the complete Happiness of the Soul rests in a Reunion to a Carnal Body, for such it is Sown, than never cry out upon the Turks Alcoran; for such a Heaven, and the Joys of it, suit admirably well with such a Resurrection. See his Invalidity of John F●ldo ' s Vindication, p. 369, 370. I do utterly deny, that this Text (1 Cor. 15. 44.) is concerned in the Resurrection of Man's Carnal Body at all,— but the two States of Men under the First and Second Adam: Men are Sown into the World Natural, so are they the Sons of the First Adam; but they are Raised Spiritually, through him who is the Resurrection and the Life, and so are they the Sons of the Second Adam,— who came to Raise up the Sons of the First Adam from their Dead, to his Living, their Natural to his Spiritual Estate. But perhaps it will be objected, that the 47 verse. The First Man is of the Earth, Earthly; and part of the 49 verse. We that also bear the Image of the Heavenly, seem to imply a Bodily Resurrection; but let the whole Verse be considered, and we shall find no such thing, etc.— See Tho Ellwood in his Answer to G. Keith's first Narrative p. 149. Printed 1696. In 1 Cor. 15. 37. he makes the Apostle thus speak, The Body that shall arise, is not the same Carnal Body that Dies, and is put into the Grave: No; the Body that is put into the Grave (or is Sown) is a Natural Body; but the Body that is Raised is a Spiritual Body: It is Sown a Natural Body, it is Raised a Spiritual Body. Ver. 44. And that none might think this Spiritual Body was the same with the Natural Body, he adds, There is a Natural Body, and there is a Spiritual Body. He does not say, the Natural is made a Spiritual Body, or the Natural Body and the Spiritual Body is but one and the same Body: But he sets them in Opposition, as two distinct Bodies, and that none might think this Spiritual Bodies was the same, he adds, there is a Natural Body, and there is a Spiritual Body. Further, see Rich. H●bberthorn's Collections, p. 119. he there tells his Opponent, That he Lies concerning the Saints on Earth, saying, The Saints in Heaven hoped for the perfection of their Bodies at the Resurrection, etc.— And his Envy hath reached to Heaven, to prove that the Saints in Heaven are not perfect, but wait for the Redemption of their Bodies; which now if People mind the Scriptures, there is no such Doctrine in it, as the Saints in Heaven have not received the Redemption of their Bodies. And again, Ibid. p. 121. These are they (viz. the World's People, or Truth's Enemies) that say, that the Saints Glorified in Heaven, do yet hope for the Resurrection of their Bodies, and so not come to the end of their hope, tho' in Heaven. But whatever whimsical Notions they are possessed with, and whatever false Glosses they put upon Scripture, yet I hope all Good and Orthodox Christians will readily believe and say with Job c. 19 v. 25, 26, 27. I know that my Redeemer liveth, and that he shall stand at the latter Day upon the Earth, and altho' after my Skin, Worms destroy my Body, yet in my Flesh shall I see God: Whom I shall see for myself, and not another: Mine Eyes shall behold him, tho' my Reins be consumed within me.  
We (say the Quakers) sincerely Believe, That God will Judge the World in Righteousness by his Son Jesus Christ▪ in the Day appointed, even in the Great Day of Judgement, and that Harvest, which is the End of the World.  
Observe their sincerity; to that end, see G. Whitehead's Light and Life, p. 41. What is that Glory of the Father, in which his Coming is? Is it visible to the Carnal Eye? And when was that coming to be? Is it now to be looked for outwardly?— We do acknowledge the several Comings of Christ according to the Scriptures, both that in the Flesh, and that in the Spirit;— but Three Comings of Christ, [not only that in the Flesh at Jerusalem, and that in the Spirit, but also another Coming in the Flesh, yet to be expected] we do not read of, Vid. his Nature of Christianity, p. 29. Dost thou look for Christ, as the Son of Mary, to appear outwardly, in a bodily Existence, to save thee— if thou dost, thou mayst look until thy Eyes drop out, before thou wilt see such an Appearance of him, etc. To this purpose, see Dewsbury's Discovery of Man's Return, written from the Spirit of the Lord, p. 7. Printed 1654., where he quotes Rev. 20. 12, 13. I saw the Dead, small and great, stand before God; and the Books were opened, and another Book was opened, which is the Book of Life; and the Dead were judged out of th●se things, which were written in the Books, according to their Works, and the Sea gave up the Dead which were in it; and Death and Hell delivered up the Dead which were in them; and they were judged every Man according to their Works. And, 2 Cor. 5. 10. We must all appear before the Judgment-seat of Christ, that every one may receive the things done in the B●●▪ Observe here his gross Perversion, he applying all this to the Light within, and the Judgement within; so that the outward Judgement at the Last Day, which is here so plainly described, is not by him professed as a thing to be expected: His words are these, Every one arise out of your Earthly Wisdom, and mind the Light in thy Conscience, and wait on the Power of the Lord in it, and it will bring thee to Judgement before the Throne of the Lamb, (viz. within thee) where the Righteous Law will be opened in thy Heart, that will cry through thy Earthly Heart for Righteousness and Judgement, and the Book will be opened IN THEE, where thou shalt see all written that thou hast done in the Body, and shalt give an account for every idle word, (i. e. to the Light within) and receive thy Reward for what thou hast done, and thy Reward is Wrath and Condemnation, which will pass upon thee from the presence of the Lamb, (within thee) for thy Disobedience, and breaking of the Righteous Law. And thus according to Scripture, (i. e. according to their Interpretation of Scripture) do they believe the Doctrine of Eternal Judgement, viz. the Judgement of the Heart or Conscience, accusing or excusing them.  
We Believe, (say the Quakers) That the Soul of Man, though Created, is Immortal, and never dies, etc.  
OBSERVATION.  
They seem here to Confess and Believe, That the Soul is a Created Being, and indeed to it is, as also Immortal. But hear what G. Fox says in his Gr. Mist. p. 100 where he makes the Soul to be part of God: Is not this that cometh out from God, which is in God's Hand, part of God?— And is not that which came out from God, which God hath in his Hand, taken up into God again, which Christ the Power of God is the Bishop of, is not this of God's Being? lb. p. 91. Christ the Bishop of their Souls— brings the Soul up into God, from whence it came, whereby they come to be one Soul: If it be of God's Being, it cannot be a Creature. And that it is not a Creature, see further G. Fox's Mist. p. 29. One Magnus been had said, The Soul is not Infinite in itself, but it is a Creature; and saith R. Baxter, It is a Spiritual Substance, etc. To which he answers, Now consider what a Condition these called Ministers are in: They say, That which is a Spiritual Substance, is not Infinite in itself, but a Creature: That which come out from the Creator, and is in the Hend of the Creator, which brings it up and to the Creator again, that is Infinite in itself. And, p. 90. Is not the Soul without beginning, coming from God, returning into God again, who hath it in his Hand.— And Christ the Power of God, the Biship of the Soul, which brings it up into God, which came out from him; hath this a beginning or ending? And is not this Infinite in itself? A Infinite in itself, it must be God, nothing being Infinite in itself but God; consequently the Soul is then no Creature, or Created Being. These Passages are vindicated by W. Penn▪ in his Tract, Entitled, A Brief Answer to a False and Foolish Libel, etc. p. 16. after a very Brief Vindication, he thus concludes, Where is the Heresy of this?  
For a Conclusion; if the Quakers be Sincere in this their Profession, if this little Pampalet under Consideration, as well as many others of the like nature of late dispersed about the World, do really, truly and unfeignedly contain their Faith; it is but then reasonable to expect that they should, by some Public Act of theirs, Retract, Censure and Condemn, all those Tenets or Doctrines which (as I have shown) are directly opposite and contradictory to these New Creeds; THIS INDEED, and NOTHING but THIS, can satisfy or convince the World of their Honesty and Sincerity: But how little of Sincerity there is in these Confessions, I leave it to the Reader and the World to judge; for they are so far from Censuring, Condemning, or Disowning those Books, which contain in them these Horrid Blasphemies, that they tell you, They have not deviated in any one Paint of Doctrine which they first held: For Joseph Wyeth in his Primitive Christianity Continued, p. 6. Printed 1698. thus affirms, That our Principles are now ●o other than what they were when first a People: And in their Yearly Epistle, Printed 1696▪ they say, We cannot but recommend unto you the holding up the Holy Testimony of Truth, which had made us to be a People, and that in all the Parts of it; for Truth is one, and CHANGES not: And in a Piece called the Quakers Cleared, p. 7. thus they declare, God is the same, his People the same, and their Principles the same: And says G. Whitehead in his Counterfeit Convert, Printed 1694. p. 72. I may see cause otherwise word the Matter, and yet our Intentions be the same. Thus do they stiffly maintain, That they are not changed in any Point of Doctrine; they do but word the Matter otherwise, they mean the same with them; only it is convenient now to disguise our Meanings; for at the same time, we will stand by the Testimonies of our Ancient Friends, as being all given forth by the immediate Dictates of the Holy Ghost; to this end they inserted a Paragraph in the Postman, Numb. 568. upon occasion of the late Conference at West-Dereham in Norfolk, wherein are these wards, The Quakers not questioning but to acquit their Ancient Friends, and their Writings, from those black Charges, nor being Conscious of deviating in any ONE POINT of Doctrine, from what they first held. So that as I said at first, there is just Cause to suspect them in all they say.  
FINIS.