AN ABSTRACT, by way of INDEX, of some very sound, and some other Antichristian Passages, Collected out of G. Whitehead's and W. Penn's Books, plainly contradicting their late Creeds, one Signed by W. Penn at Dublin in Ireland, on which the B. of Cork hath made some seasonable Remarks, another Signed by G. W. called a few Positions of the sincere Belief, and Christian Doctrine of the People called Quakers, both Printed this present Year 1698. First out of George Whitehead's Books. See his Book the Dipper plunged. p. 13. Nature of Christianity pag. 18. p. 29. JEsus Christ God Man not Scripture Language. 2. Christ did satisfy as both God and Man, say the Presbyterians, etc. Which says G. Whitehead is all one as to say God satisfied God. 3. Christ's outward appearance not to be looked for again. p. 41. 4. That Christ existeth outwardly Bodily without us at God's Right Hand, what Scripture Proof hath he for these words? Light and Life within p. 51. Truth defending the Quak. p. 23. 5. His second coming in the Flesh we do not read of. 6. Christ, whose Person is above the Clouds, and a Christ within, but how provest thou two such Christ's, says G. W. p. 65. 7. Faith in Christ without Men, contrary to the Apostles Doctrine. p. 66. 8. The Blood of Christ's Humanity, the Apostle doth not tell us of; Christ's Blood is Spiritual. p. 7. 9 That which is spoken from the Spirit of Truth, is of greater Authority than the Scriptures. p. 9 10. They do not pray for pardon of their Sins. p. 22. 11. Christ's coming in the Flesh, but a Figure or Example, a saying of R. Hubb: justified by G. W. Light and Life within p. 16. p. 17. 12. The shedding of Christ's Blood without, so much stress laid upon, blamed by G. W. 13. The Flesh and Body which Christ took, was not Christ. p. 24. 47. 14. The word Co-creator with the Father, Blasphemy, etc. and yet in [the Quakers plainness] the same G. W. owns Christ the Son, and the Father to be Co-workers, p. 24. p. 26. 15. Christ or the Spirit in his People, the Beams of Christ without us, nonsense. p. 38. 16. The Quakers see no need of directing Men to Jesus Christ, or his Blood, as it was outwardly shed at Jerusalem for Justification, etc. p. 43. 17. We are not justified by the shedding of Christ's Blood that was let out by the Spear. p. 40. 18. Because that Blood is not in being. p. 65. 19 A short Dialogue between G. W. and W. B. etc. about Christ's Body and Blood, whether in Heaven without us, and opposed by G. W. p. 56. 20. The Blood of the Covenant Spiritual and Inward. p. 58. 21. Christ's Blood which was outwardly shed, not more or another than that of the children's. p. 59 60. 22. Not the Antitype or Substance signified by the Blood of Beasts shed under the Law. p. 8. 23. To look to Christ Crucified at Jerusalem and in Heaven, and to be revealed in us by his Spirit, is a contradiction, says G. W. Christ ascended above the Clouds p. 21. 22. p. 29. p. 69. 24. Christ's Body of Flesh visibly to come again not Scripture words. 25. The Personal being of Christ without us, like the Anthropomorphites and Muggletonians conceit 26. Christ remote in Person in his Body of Flesh not Scripture words. Answer to T. Danson's Synopsis p. 18. Antidote p. 28. Divinity of Christ p. 57 Voice of Wisdom p. 36. Innocency Triumphant Article 10. Christian Quaker p. 353. 27. Christ's Soul and Body not created. 28. The Light within sufficient to Salvation without any thing else, viz. without the Man Christ Jesus and Faith in him. 29. God satisfied himself the infinite value, Ransom was in himself, etc. 30. Infinite Righteousness effected in us. 31. The Name of Jesus Christ belongs to every Member of the Body, but not so amply as to Christ the Head say the Ministers among the Quakers. 32. The Resurrection of the Body that Dieth, Calvin, etc. mistaken, see also p. 359. 360. 33. The deceased Saints look not for the Resurrection of their dead Bodies. Light and Life within p. 70. Christian Quaker p. 59 p. 72. 34. Bodily Eyes to be made Spiritual, strange Doctrine. 35. They that are turned to the Light ought solely to depend on it. 36. Faith in Christ within opposed to Faith in Christ without us, and T. Hicks blamed by G. W. for expecting to be saved by Jesus as a Person without him. p. 100 37. G. W.'s Paraphrase upon Phil. 3. is he, shall change the Body of our lowness or humility; or our suffering Body comprehends the whole suffering Estate of the Church. p. 100 38. The Resurrection of the Just, is not only from Sin, but to an arising out of a suffering Estate into Glory, thus he expounds Philip. 3. 21. Light and Life p. 18. p. 49. 39 The stress of Man's Duty is in obeying the Light Within. 40. Christ was very God-man, that the Manhood suffered G. W. calls it confusion and contradiction to say that God did not suffer, and where are these Terms in Scripture. p. 55. 41. Where do the Scriptures say, that the shedding of Christ's Blood outwardly was the meritorious cause of Salvation. p. 64. 42. The shedding of that Blood to lay the meritorious cause or stress of Justification upon, is false Doctrine. p. 69. 43. A very blind and ignorant Man that reckons Bodies Celestial and Bodies Terrestrial all one in Matter and Substance, p. 69. p. 44. 44. Christ in us offereth up himself a living Sacrifice to God, for us, by which the Wrath of God is appeased to us, vindicated by G. W. Quotations out of W. Penn's Books. See W. P.'s serious Apology, p. 146. The Guide mistaken p. 25. 1. THat the outward Person that suffered was properly the Son of God we utterly deny. 2. Christ Coessential and Coeternal with his Father, etc. of being made Man, of his dying, rising, and ascending into Heaven, etc. confused Babble, and by rote canting, by paths of vain Tradition and Invention, results of Factious and corrupted Councils, says W. P. p. 26. 3. That Christ took upon him our Sins, and has satisfied the Justice of the Father he makes 12 Queries; 1 Query, whether Christ suffered as God, or as Man; if as God he makes 6 Queries, and 2 Queries if as Man, and 3 Queries if as God and Man; [and all this to oppose Christ's satisfaction, any of these ways.] p. 30. 4. Thus says W. P. having endeavoured an enervation of his four Fundamentals, which are set down at large in the aforesaid Book, from p. 21. to p. 30. which the impartial Reader may judge, whether they deserve an enervation or confuration or not. Answer to a foolish Libel, p. 18. Quakerism a new Nickname for old Christianity, p. 12. 5. If there be any other Christ, than he that is crucified within, he is a false Christ, a Passage cited out of G. F.'s great Mystery vindicated by W. P. 6. No need of Preaching what is not to be again says W. P. [so then by this the Life, Death, and Sufferings, Resurrection and Ascension of Christ, needs not to be Preached, and a great deal in the Bible is to be laid aside according to this Maxim of W. P.] 6. 7. Faith in the History of Christ's outward Manifestation, a deadly Poison, these Latter Ages has been infected with. Address to Protestants, p. 119. 2 Edition. Presace to R. B.'s Works, p. 36. supposed to be W. P. and approved by G. W. rejoinder p. 335. 8. Moral Men are to be reckoned Christians; what is Christ but Meekness, Justice, etc. 9 Regeneration a greater Mystery than the Manifestation of the Son of God in the Flesh; [and that but supposed with three ifs to be a Mystery.] 10. Christ in the Gentiles a greater Mystery, than Christ as he was made manifest in the Flesh. It's strange that should be counted most mysterious which was the Introduction to the Mystery, and those transactions counted most difficult, that were by the Divine Wisdom of God ordained as so many facile Representations of what was to be accomplished in Man. p. 335. 11. In short it is to exclude the true Mystery of Godliness, which is Christ manifested in his Children. The Christian Quaker p. 97. 12. One outward thing cannot be the proper Figure of another, nor is it the way of Holy Scripture so to teach, the outward Lamb shows forth the inward, etc. p. 98. 13. The Seed promised is Inward and Spiritual, and is Christ as he is the Divine Word of Light and Life; that was in the beginning with God and was and is God over all blessed for ever. rejoinder, p. 179. 14. To deny the Locality of Heaven and Hell not very offensive, and that it looks too Carnal indeed Mahometan, (viz. to assert it) Reason against railing, p. 9 Christian Quaker, p. 99 and 104. Reason against railing, p. 138. 15. Christ's Satisfaction totally excluded. 16. That Holy Person Born at Nazareth, [but it should be at Bethlem] (and Jesus born at Nazareth, and so T. E. has it in his Truth defended p. 161.) was instrumentally a Saviour. 17. Is the joy of the Ancients now in Glory imperfect, or are they in Heaven but by halves; but why must the Felicity of the Soul depend upon that of the Body. Is it not to make the Soul a kind of a Widow, to be without its beloved Body a better sort of Purgatory. p. 134. 18. If a thing can be the same and notwithstanding changed; for shame let us never make so much stir against the Doctrine of Transubstantiation for the absurdity of it, is rather outdone than equalled by this Carnal Resurrection. The invalidity of J. Faldo's Vindication, p. 369. 19 It's sown a Natural Body, it's raised a Spiritual Body, etc. I do utterly deny that this Text is concerned in the Resurrection of Man's Carnal Body at all; but the States of Men, under the First and Second Adam, Men are sown into the World Natural, but they are raised Spiritually through him, who is the Resurrection and the Life; and so they are Sons of the Second Adam, etc. Reason against railing, p. 150. 20. What was a Commandment to any Servant of God in old times is not to us, that such are not Commandments to us unless required by the same Spirit anew. Serious Apology, p. 148. 21. And indeed says W. P. this 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. rejoinder to J. Faldo, p. 284. 22. That Christ offers himself in his Children in the Nature of a mediating Sacrifice. 23. W. Penn's serious Apology, p. 148. Death came by actual Sin, not imputative, therefore Justification unto Life, came by actual Righteousness, not imputative. Note Reader how far this contradicts his late Doctrine of Justification, in his Primitive Christianity, and late verbal Testimonies, and in his late Creed published at Dublin in Ireland. Some Additional Passages Collected out of 2 Books of G. W. Divinity of Christ, by G. W. p. 55. 56. THomas Vincent a Presbyt. Minister is brought in by G W. saying,— Tho' God separately cannot satisfy, because he cannot suffer, and Man separately cannot satisfy, because the Satisfaction would not be of infinite value, yet as God-man he satisfied; to whom G. W. thus answers— who is it that God cannot satisfy? Is it himself? Can he not satisfy or please himself? Is he ever divided or displeased with himself?— Is this any less than Blasphemy? Let but the indifferent judge in this case. [Note Reader, how he thus argues against the satisfaction of Christ to Divine Justice, and renders the sound Argument for it, used by all Orthodox Christians, no less than Blasphemy? Again pag. 56. whereas T. V. had affirmed that Christ as God could not suffer; he answereth, as to his saying, that God cannot suffer is in one sense not true, though he intended as to Death, yet the Spirit of God hath suffered, and hath been grieved by Man's transgressions, and for this he citys, Isai. 63. 10. Amos 2. 13. Hosea 11. 8. 9 Psal. 95. Gen. 6. 6. Psal. 78. 40. Isaiah 1. and 7. 13. and Isa. 43. 24. 25.— and he concludes— so then surely God could satisfy himself, seeing it was for his own sake that be blotted out transgressions, and here the infinite value, ransom, and satisfaction was in himself; and what patience, forbearance, long-suffering and forgiveness, as was signified by Christ and testified of by his outward Suffering and Death) was really in Being in God before, and in the fullness of time a signal testimony thereof given to Man to induce him to receive the free Love and Grace of God, and Life and Salvation in the Son of his Love. [Hear Note Reader first, that whereas all Orthodox Christians understand all these places cited by him here, and other the like places of God, or the Spirit of God being grieved by Men's sins, God's suffering, his repenting, being grieved, being pressed, being wearied with Men's Sins, metaphorically, but not literally, as where the Scripture speaketh of God's Mouth, Eyes, Ears, Hands and Feet, and soles of his Feet, that it is only metaphorically, in condescension to humane capacity and frailty, and not that God hath really any such bodily Parts or Members; G. W. contrary both to Scripture and true Reason, and all Orthodox Christians, by perverting the Scripture, will needs have it, that God, or the Spirit of God did and doth really suffer by Men's Sins, without a metaphor, for the dispute betwixt T. V. and G. W. here is about the real suffering of God, and not a metaphorical suffering, for it was needful that Christ did really suffer for Men's Sins And not metaphorically only. (even as really as Men suffer) and that both in his Soul and Body, in order to which suffering, it was needful that Christ should be Man, because as God he could not suffer, as T. V. argued, and tho' Christ God-man suffered, yet he did not suffer in his Godhead at all, or as God, but only in his Manhood, and as Man, and his being God, gave the infinite value to his Sufferings as Man, and seeing G. W. expounds all the abovementioned places strictly, and not metaphorically, by the same reason he is obliged to turn Muggletonian, and expound all the places of Scripture that mention God's Mouth, Heart, Eyes, Ears, Hands, Feet, strictly and literally, without any metaphorical sense; yea, his Notion that God suffers really and not metaphorically is as absurd, as that of Muggleton, and necessarily infers Muggletonisme. 2. That he makes this satisfaction to Divine Justice, to be altogether in God: and Christ's Humanity or Manhood, as he was Born of the Virgin, to have no hand or share in; and yet elsewhere, he renders it absurd that God satisfied God, see above number 2. 3. That he makes God's Forgiveness, to be signified by Christ, and testified of by his outward Suffering and Death, in the quotation above given, but not that it was purchased by Christ, for this he hath disputed against most eagerly. 4. That tho' G. W. in some of his late Prints seems to own Christ's Humanity, and particularly in his late Creed, yet he hath let us know, what he meaneth by it, not the true earthly nature of Man, having had an earthly Body such as Man had, at his Creation, as any part of him. For all such bodily nature (as coming from humus the ground, whereof Christ consists as Man, he plainly denies in that Book, whereof he is thought the Author, * Called a Testimony for the true Christ and his Light in confutation of R. Cobbet printed 1668. but if not, the second days Meeting, whereof he is a Member is accountable for it, being given out by their approbation, and he and they profess to be of one Faith, but as humanity signifies Meekness, Gentleness, Mercifulness, as opposite to Cruelty, in this last sense, he owns Christ's Humanity. Judge Reader! can there be a greater fallacy or greater Jesuitish equivocation under Heaven? and in his Christian Quaker he most fallaciously distinguisheth betwixt Christ his having Flesh, and Bones, and consisting of it, the word consisting only implying his Flesh, and Bones to be a part of him, and not the whole Christ.) 5. Whereas he quoteth Dr. Stillingfleet present Bishop of Worcester, as being greatly on the side of G W. and other Quakers, in opposing Divin. of Ch. from p. 85. to 90. the Doctrine of Christ's satisfaction, as God-man, for which it is hoped he hath no ground, it were to be wished that Dr. Stillingfleet would in Print vindicate his Reputation, from this infurious imputation cast upon him by G. W. and that after the worthy example of the present Bishop of Cork in Ireland, Dr. Stillingfleet and others of best note in the Church of England, would impugn those gross and vile errors rampant in the Quakers Books, particularly in the Books of G. W. and W. Penn, notwithstanding of their seeming Orthodoxy in their 2 late Creeds and conformity to the 39 Articles, (in point of Doctrine) to the Church of England, for surely their so doing would be as commendable, and would do the like service to the Truth of the Gospel, as the pious and learned works of Augustine, and other Ancient Woe thighs against the vile Heresies of Pelagius and others, in those early times. Again in his p. 11. of his Answer to T. Danson's Synopsis of Quakerism, T. Danson having affirmed, that Christ did satisfy, as well agendo as patiendo p. 12. To this he answers, 1. If satisfaction consists as well agendo as patiendo are not Christ's Inward and Spiritual Operations included in his doing or works for Man's Salvation? How then can Man exclude them? and think himself wholly acquitted, and yet in his Sins, by the Suffering and Death of Christ without, as a full compensation, and satisfaction in his stead? [Note again Reader, how tho' before he placed that satisfaction wholly in God, yet now he would divide it, and make one part of it to consist in what Christ did outwardly for us, in his Body of Flesh, when upon Earth; and another part of that satisfaction to consist, in the Inward and Spiritual Operations or Works, which Christ worketh in Men, which is grosser, than any Popery, or at least, the grossest of any Popery. in this case; for tho' the Papists maintain, that Men are justified by good Works, wrought by the Spirit in them, and which the Spirit helps Men to work, and that these good Works are meritorious of Justification, yet we do not remember, that we ever heard or read, that any of the Popish Authors, make the good Works of the Saints, wrought in them by the help of the Spirit, any part of Christ's satisfaction to Divine Justice, for they distinguish betwixt Christ's satisfaction, and Men's Justification; the satisfaction of Christ consisting in those Actions and Sufferings of his, which were only his, and wherein Men had no part, nor share, according to that. Isaiah 53. I have tread the Wine-press alone, etc. and God hath laid on him the iniquities of us all. But according to G. W.'s notion, Men have a part or share in that satisfaction, for the good Works that Christ by his spirit Works in Men, are the Works of Men, and not the Works of Christ, or the Spirit only, yea formally considered, they are only the Works of Men, for it is not Christ in Men, nor the Spirit, that believes, reputes, obeys, but its Men that believe, repent, obey by the help of Christ and his Spirit, which works of Men, not perfectly answering the perfection of God's Law cannot be any satisfaction to Divine Justice. Here he confounds Christ's satisfaction, which only belongs to Christ as his work, without us, and the work of Sanctification needful to be wrought in us, by the help of the Spirit, which ought to be distinguished, and are plainly distinguished both in the Scriptures and generally in Christian Authors; for tho' Men's Sanctification is no part of satisfaction to Divine Justice, yet it is altogether necessary in order to make Men capable of the Spiritual Blessings purchased to Men by Christ his satisfaction for them. Again G. W. in his part of the Christian Quaker, answers to his opponent, having said, that Sin itself cannot cause God to alter his purpose, p. 270. this he says, is not only a great mistake to say, Sin cannot cause God to alter his purpose, (as in this case) but also gives a great liberty to Hypocrites, who believe they are eternally Elect Persons, to continue in Sin and Presumption; and he plainly asserts that God's declared thought or intention may be altered, as the condition of Men changeth from evil to good, or from good to evil, for which he citys Jer. 18. 3, 4, 5, 6. Note Reader, how G. W. who is so ready to charge his Opponents with Blasphemy, is guilty of it too much, making God, like mortal Men not only capable of suffering, but of altering and changing his thoughts and purposes, so making him mutable, with whom there is no variation, nor shadow of turn, grounding his false notion on his perversion of Jer. 18. 3, 4, 5, 6. as if it were to be understood strictly, and after the manner of Men, which ought to be understood in a metaphorical sense only; and is there no other way, to deal with Hypocrites, and beat them out of their false hopes, and persuasions, but by rendering the unchangeable God, like to changeable Men. If it be once granted, that God's Thoughts, and Counsels, and Purposes can be changed, we have no certainty, but that his whole declared Word, and revealed Will may be changed, yea, not only what he hath promised, but what he hath sworn may be changed, which is expressly contrary to Scripture, that saith, that both his Word and his Oath are immutable things, and if so, then surely his Thoughts Heb. 6. 17, 18. are no less immutable, yea the immutability of his Counsel is expressly mentioned Heb. 6. 17. his Rom. 11. gifts and calling are without Repentance, his Counsels of old are Faithfulness and Truth, Isai. 25. 2. his Word is for ever settled in Heaven.— Again, for the Lord of Hosts hath purposed, and who shall disannul it? Isa. 14. 27. But according to G. W. Men can and do often disannul it, and change it; as for the instances in Scripture of either promises not performed, or threatenings not executed, they were and are conditional, and do all either express or imply some condition, not in the will and purpose of God, but in Men, whose conditions do oft change, and therefore the veracity of God is sufficiently demonstrated, without any change or shadow of change in the Thoughts or Purposes of God. And indeed such who hold that God can change his Thoughts and Purposes, must consequentially hold that he has not an infallible and perfect knowledge of all future things, and accordingly such who professedly hold the last, hold the first; for if Men had an infallible knowledge of future events, they had no need to change their thoughts, the changes of Men's thoughts and designs, do naturally proceed from their want of the knowledge of future events, but no such defect can be in God, and therefore no change, all manner of change being contrary to the Nature of his Infinite perfection. POSTSCRIPT. containing a Request to the Friends of G. W. and W. P. Friendly Reader, PLease compare the late Creeds of those two Persons, and the abovementioned Passages ●●irly collected out of those two Men's Books, which for most part are more amply set down in G. K.'s Three Narratives, especially his last, and thou wilt find them most expressly contradictory and inconsistent one with another, which efficiently shows the great disingenuity and fallacy of many of the Teachers and Writers among the People called Quakers, who say, they are not changed, but are the same as ever since they are a People, in their Doctrines and Principles of Faith, as God and Truth is the same, and particularly of G. Whitehead who doth say in the end of his late Creed, Printed at London 1698. having this Title; a few Positions of the sincere Belief and Christian Doctrine of the People called Quakers, (to state misrepresentations and calumnies about the 〈◊〉) containing Twelve particulars. These things we sincerely believe and own, and we know no Doctrine or Principle (preached, maintained, or received among, or by us since we were a People) contrary to these beforementioned, nor do we own any contrary thereunto; Surely he who can reconcile, and render consistent the Articles of those Creeds, with the Passages abovementioned, fairly collected out of their Books, and many more that might be collected, can reconcile the greatest real contradictories, Truth and Error, Light and Darkness, Christ and Antichrist: But G. W. (as he has formerly expressed himself in Print thinks to save his Infallibility, by telling the World, he seeth cause otherwise [now] to word the matter, though he and his Brethren have the same sense still as formerly, i. e. whatever their seeming belief now is, yet their sense is the same, as is expressed in all their former Books, and in the Passages above-quoted, they are semper idem, still the same, and still they hold, the Light within every Man is sufficient to his Salvation, without any thing else, i. e. without Christ's Death and Sufferings, and mediation for us in Heaven, and Faith in him, all which are something else (to be sure) than the Light within, either Saint or Heathen. In the Conclusion, the more sincerely minded among the People called Quakers are earnestly requested, that they would effectually deal with thief two Men. G. Whitehead and W. Penn, to make an Index expurgatorius, and raze out of their Books those and many other the like, and as bad Passages, that are to be found in their Books, seeing it is as clear, as the Sun shine at noon, that they do manifestly contradict their pretended late Creeds, and Professions, and without the doing of which, they cannot in justice be reputed sincere, in their late Profession, seeing they profess they are not changed, but have the same Faith and Doctrine as ever they had: And if G. Whitehead and W. Penn should be prevailed upon, by the importunity of the more sincere-hearted among that People, and that God should turn their hearts, to so good a work, as fairly and freely to retract their former Errors, and either disown their former Books, or make an Index expurgatorius, to purge out whatever is a miss in them, their Example (being the Principal leading Men now among the Quakers, since the decease of G. F. R. B. S. Crisp, and others) would have a great influence on their Brethren to do the like, and both to approve them, and join with them, in so good a work, and it might be hoped that in a short time some general Reformation would ensue among that People, in Doctrine, that would greatly contribute to sanctity of Life. But if this be not done, and that timely, what may be expected, but an extraordinary breach to happen, and an open spiritual War among themselves, things being come to such a Crisis, that if this Remedy be not applied, the Divisions and Contentions that will ensue, in all probability, will make a great scattering and desolation among them, however some ignorant Persons among them glory in their Unity, Strength, and Increase. Given forth by some Friends of Truth, belonging to the Meeting at Turner's- Hall, and some Friends in the Country in unity with them. London the 10th. 1698. FINIS. ●●●don, Printed for the Author, and are to be Sold by B. Aylmer at the Three Pigeons over against the Royal Exchange, Cornhill, and C. Brome at the Gun at the West-end of St. Paul's. 1699.