\ \ ^N I / \ COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE I LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY JLOTlSlOtt Section ?5ff f ,'* \ i 1 L jlngmsrlagellatus: O R, A £>ttntcl) foj t\yt Smaltr. ,UL BEING AN ANSWER To the Third and LaftEdition o F T H E Snake in the Grafs. WHEREIN That Author's Injuftice and Falfhood, both in Quotation and Story, are Difco- verM and Obviated. And the Truth Dochinally Dcliver'd by Us, Sta- ted and Maintained in Opposition to hisMifre- prefentation and Perverfion. rf By Jofepb Wyeth. To which is added a SUPPLEMENT, By George iVb it ehe ad. Pfal. 37. 12. The IVickcd Plottetb againfi the Jufl, and Gnafheth upon him. vitb his Teeth . Trov. 26. 18,19. Ai a Mad-Man, veho cafleth Firebrands, Arrovs and Death. So ts the Man that Deceivctb his Neighbour, and faitb, am not I in Sport \ London, Printed and Sold by T. Sowie, in White- Hart -Cut in (Jracioiu-ftreet, and at the Bible hi Leaden- Hall-fireet , 1699. *' 19 PREFACE Impartial Reader^ A S I here prefent to thy /\ View and Serious Confix / m deration, Our Vindicati- ^ <^> on againft the Attempts of an Enemy : So I judge it necefla- ry, at leaft briefly, to give thee fome Account, fome Reafons for my fo do- ing. I am fenfible, that Bufinefs and A&ion tread fo clofe upon the Heels of Leifure with very many, that tho' this may incline, yet that may pre- vent the beftowing time to read Dif- courfes , either tedious in their Length, or in their Nature. If this partake of both thefe, I can afifure thee, Reader, with refpeft to its Length ; it hath fo hapned not through any abounding Leifure that I had, to fwell this, but from a ne_ ceffity to follow the Snake through his A 2 Wind. PREFACE. Windings, or (tofpeak in his Phrafe) **u *-ajy : Thereby to obviate his Ob- jections, which were of any feeming force ; and how far that is done, thy Judgment is ( for thy felf ) to deter- mine : Of this I (hall only fay, that as on the one hand, I have endeavour'd to avoid prolixity, fo on the other, I have endeavour'd to ufe fuch, and fo many words as might fufficiently ex- prefs the Matters fpoken to. If in this endeavour I have prov'd fomething fliort or defective in Ex- prefifion, or have fometime ufed, not the moft proper, and apt Expreffions to the purpofe intended ; I hope the impartial Reader will from the Bulk, Scope and general Tendency of what I have faid, find caufe to conclude that the fault is only in that, and not in the meaning : And that this is always found, if that be not always fo; this being our Duty, that fo far as it relates to Art being only an accomplishment, is, tho' a convey niency P R E F ACE. nicncv to them that have it, yet a Du- ty upon none : Which as I do not pro- fefs to be my Talent, ib neither will it I hope be ftri&ly exafted of me. But as to the Nature or Kind of this Trad, that was wholly out of my Power ; for Controversial it muft be, and that is not always pleafant to eve- ry Reader: And what may yetferve to add f-o that Ground of Diflike is, that the Chain or Thread of the Dif- courfe being frequently broken, by Quotations from the Adverfary, and other occafions ; there often may be an uncertain or uneven Stile. Yet I hope the Reader will not be hereby prejudi- ced againft the Truth delivered, but accept that, tho' meanly dreft : This in general for the Book I here prefent. And now I may add fome few things with refped: to that, to which this is the Anfwer, viz. The Snake in the Grafs : Which Title imples a Lurk- ing Practice, not imputable to us., lince the things Charged are moftly A 3 from PREFACE. from Books that are Publick to all, and made fo with Defign that they might be more generally lookM in- to than they are ; fo that Lurking is not our Way, but his Practice ; which is yet more manifeft, in that the pretended Relations of Fa£t which he gives tofnpport the Title, Snake in the Grafs^ are by their Falfhood, true Evidences that this Title is his Cha- racter. But as Naturaliftsobferve, Things Venomous do often carry with them their own Antidote ; fo it is by this Snake. In which the Antidote is near thePoyfon, and the Remedy near the Difeafe. His Difingenuity is the Poy- fon, its Counterballance is his Self- contradidtion, and apparent Perver- fions, which are fuch as may be feen by little Obfervation. For what grea- ter Contradiction can there be, than after having Ridicul'd, Afpers'd and Prophanely Treated our Belief of the Sufficiency of the Light within^ and hav-* in PREFACE. ving endeavoured to reprefent it as Inconfiftent and Impoflible, by falla- cious Arguments in feveral of his Sett ions ? Yet after all this to come and fay, and acknowledge concern- ing its Sufficiency, as much as we do; and to perfuade his Reader that it is his belief. Thus p. 39. he has en- deavoured to reprefent wicked Men and Devils to be as Infallibly guided as thofe who are guided by the Light of Chrift in Men, which we fay is Suffitu ent to guide Men in the way of true Obedience to God : And in p. 60. he hath endeavoured to reprefent this our Belief of the Sufficiency of the Light within, as that which does totally root up and defiroy all Church Government and Order: And p. 167. he faith, Outward Preaching mufi be wholly inconfifient with this Suffitiency of the Light within. And now in Oppofition and Con- trad i&ion to all this, and much more o: tfri$ fort, fcattered throughout the whole Book ; he feems in p. 319. to be PREFACE. be as fully perfuaded of the Suffitien- cy of the Light within as any Sober Quaker (as he exprefles it) and there fays of this Light within, or Infpration (for he makes them Synonimous) It is the Caufe of all the Good that k in w, and we are directed to it, to follow and be guided by it ; and are affured that it will lead ws to all Truth that Is requijiteand ne* cejfaryfor our Eternal Salvation. And this he delivers,not as his own Sentiment only, but alfo as the be- lief of the Church of Englandfwhich if it be, it will concern him to prove for himfelf and them, that thislnfpiration which is fuffitient to lead to all Truth requifite and neceffary to Eternal Sal- vation, do not run into the Error of Origen, that the Devils Jhall be finally faved. That it do not totally root up and deftroy all Church Government and Order. That it be not wholly Inconfifient writh all out- ward Preaching : And with many other things which he hath faid it is, as is before quoted. But P R E F A C E. But now more Particularly with refpeft to the Author of the Snake, he is difingenious, and a falfe Witnefs: And as a Clipper or Coiner is of no Credit,foheby perverting words fpo^ ken, and forging that for ours which never was, has fufficientl v (hewn what Credit is to be given to him. As for his Perveifions, they are detected in every of the following Sections, and are fo numerous, that to repeat them all,I muft tranferibe a great part of the Book into the Preface ; wherefore I (hall only take notice of one, and that is a Quotation which he has made in p. 8 i . out of W. Penns Addrefs, &c. which he has notoriously perverted as I have (hewn, Se£t. V. p. 144., 145. And altho' the Snake hath, to excufe this, made an Advertifement, p. 346, 347, 348. yet he hath not cleared himfelf of it, in that by a mod wil- ful perverflon he faith, p. 347. It lies frill again ft Mr. Penn, and the other Fozonian Quakers. (a) But PREFACE. But befides Perverfionsof this Sort, his Curtailing Quotations, his Chan- ging and Placing of Words and Sen- tences, fo that they might fpeak his Senfe, not ours, is moft notorious ; and fuch as does at once deftroy both the Charity of a Chriftian, and the Honour of a Man. Thus, making a Quotation from 0. F's Anfwer to the Weftmerland Pe- tition; he pretends to take thefe words, Tou will own €>UE Writings; when in that place as I have (hewn pe 83. the words are,Ttf# will own ULtym; fo that the words Out a^tttnjg are his Ad- dition. Thus, alfo he makes a Quotation from Edw. Burroughs^ Works, p. 861. Every True Member of the Church ,here he gives a Dafh — ■ and then^ oes on, and leaves out thefe words which next fol- low, hath its particular Meafure of the In- fallible Sprit of Chrifl, &c. as I have (hewn in p.93. and thus he hath done by G. Whitehead^ W. Penn^ £T. Ettwood, F, How- PREFAC E. F. HoTcgill and others, whofe Writings he mentions, which I have dete&ed as I have met with them. And befides this his bafe Practice of Clipping our Words, and Coining, and palling upon his Reader his own words for ours, in pretended Quota- tions which are herein detefted. He alio in Relations of Faft hath been equally injurious to Truth and Us. Thus in p. 1 48. He pretends to give an account of the Practice of one of our Schools, to tell what they do, and what they do not read; and fays, Ne- ver a Chapter out of the Bible, that is Beafily Ware with them, Duft, and Death, and Serpents Meat. Yet this is falfe, as I have fhewn by Certificates, under the hands of Perfons, who well know the Pra- ctice of that School ; and have tefti- fied, p. a 2 5, a 16, o. a 7. That the Scri- ptures are in that School daily read by the Scholars ; and that there hath not been the leaft appearance of (a a) Slight PREFACE. Slight or Difefteem fhew'd to them, either by the Mafter or any other be- longing to the faid School. And to what I have thus prov'd notorioufly falfe, he had the Face to call upon the Publick to take fome care in it; which if himfelf had done, he could not have told that Untruth. Thus in p. 1 1 o. He does in the laft degree of Confidence fay, We never heard of any Cenfure they have pafsd up- on thoje many much groffer Contempts of Scripture, which daily are found among them, particularly of 'Mary Tucker, ^c. When on the contrary, his general Slander [ Contempts of Scripture, which are daily found among them, &c] is no other than a general Falfhood, and the particular Story I have fhewn, p. 171, 17a. to be as falfly caft on us. For that there was Cenfure paft upon Mary Tucker, for her grofs Contempt of the Holy Scripture, both by her then Mafter (for it is now near 40 Years ■fince) W.Reyman: And alfo by Edw. Burroughs PREFACE. Burroughs, and other of our Friends, who did then deny her for that A&i- on. And of this he might eafily have heard,who didfo well know the place of W. Reymans abode. But the meannefs of his Soul- fol- lows that of his Fortune ; to fupply his Teeth he turns Broker or Pedlar to Renegades, and licks up their Spit- tie, ( to ufe his own Phrafe ) only that he may have the Pleafure of throwing it at us, having added to its Filthinefs, from his own foul Mouth. Thus, by a ftrange Contra- diction he can receive Information from T. C. againft J. Naylor, who yet hath profeffed fo much refped to that deceafed, as to conclude to be buried by him, which (hews, that while they are ladling of J. N\ Memory, or the faults of fuch as have been long fince deny'd by us ; it's only with de- fign that they might reach our Backs. This is the Aim and great De- fign, in order to which, the Charges which PREFACE. which we have heretofore Anfwer'd over and over, are now new vamp'd and chang'd by this Snake, in a frefh Drefs, and given forth as a new dif- covery, which tho' it be a plain proof of his Difingenuity ; yet is there little New in it, for that Charges of thefe forts have been made by our Adver- faries, in their Books Printed againft us, as well during the Days of the Common-wealth, as fince. And though there hath been hardly any in their Writings againft us, but have fhewn themfelves to have fome Rancour and Enmity : Yet I think none have gone the length of xKis Snake herein, as well in his Prophane Jefting, and playing the Buffoon on the Subject of Religion; fome Inftances of which I have Col- lected, p. 19, ao. whereby he hath fhewn himfelf fitter for a Stage-Play, than a ferious Controverfie ; as in the management of it he hath dif- cover'd nothing more than a Per- fqcuting Spirit, by ill and falfe Pra- ctices, PREFACE. ftice^, endeavouring to expofe us for our Chriftian Prma£/^,whilehimfelf, for his own Principle, or rather Hu- mour, is Incognito. I fay Humour, be- caufe he was formerly as much the other way, towards the late King, even to Rudenefs and Sedition,^ she hath fince manifefted himfelf to be againft the Prefent Government. Infomuch that if we fetch his Parallel from Scripture, it muft be Ifhmael,both in Scoffing,and having his Hand againft every Man ; by which his ill Pradlices, and Un- Chriftian Attempts and Defigns, he hath given true Evidence and Reafon to conclude concerning him, in the Words of the Prophet I fa. 57. 20. But the wicked are like the troubled Sea, when it cannot reft, whofe Waters caft up mire and dirt. Reader, I (hall not be fo tedious in the Preface, as here to touch upon the feveral kinds of Ills he hath done to- wards us, they being fomewhat fpo- ken to in the Introduction. What re- mains PREFACE. mains is, That I account it, in fome fort, an A 61 of Supererogation, to con- fider him at all, after the Anfwer which hath been already given by G. W. to the firft Edition, and what hath been occafionally Anfwer'd in former times : The Subftance of his whole Book being no other than a Repeti- tion of former Calumnies from feve- ral Adverfaries ; which as he has col- lected, or epitomized, into one Vo- lume; fo if thou herein finds fit Colle&ive Anfwer, it may in fome degree, eafe thee of the trouble of an exaft and diftind Inquiry into all our particular Anfwers. If herein it be ferviceable, in that the Calumnies of the Adverfary are wip'd away, his Falfities refuted, and Truth fet in it's Native Light; fo far God (hall here- by be Glorify 'd, and both my trouble in Writing, and thine in Reading of it, will be anfwer'd y. w. THE THE CONTENTS :it. I. TNtroduEIion, Wherein alfo the Preface X *nd Lnrodiitlion of the Snake are confi- dered. p. I . Seel. II. Shewing that we do not make our Souls of c Jame Perfon and Subflance with God, nor jiff ire to Equality with him. p. 49. Sect. HI. Cone etning Perfection. p. 69. Sect. IV. Concerning Immediate Revelation, p. 74. Seft. V. Concerning Infallibility. p. 85. . VL Concerning- the Authority of the Holy Scri- s. p. I 5c. Scot. VII. Concerning Idolatry. p. 173. Sec:. VIII. Concerning the Holy Three, Bearing Rc- / aven. p. 1 84. Sect. IX. Concerning the Divinity and Incarnation of p. 1 9 1 . Sect. X. Concerning the Satisfaction ofChrifi.J). 230. Si :. XI. Concerning the RefurrcFtion. p. 239. Seer. XII. Concerning Baptijm and the Supper. p. 258. -CI. XIII. Shewing Popifl) Emiff cirics did not fet up C^ fm in England. p. 276. Sect. XIV. Shewing that we do not Damn all but oar felves, p. 293. Sect. XV. Vjc Quakers clcar'dfrom the Charge of '■ •'liucjs, and it f sewn to be his own L rue er. p. 308. and Loyalty, p. 316. Si The CONTENTS. Sefr. XVII. Concerning Tythes, p. 376. Se&. XVIII. Shewing that the Pretenpons of the pre- fent Quakers (as of the former) to the Spirit of Pro- phecy, Infallibility \ &c is according to, and agreeable with the Scriptures of Truth. p. 434. Seft. XIX. Fifible Pojfeflions by the Devil Examined and Refuted. p* 442. Sedt XX. Of Enthufiafm, or Infpiration, asfaid by the Snake, to be own' }d by the Church. p. 462. Sed. XXI. His Faljly Entituled Impartial Compari- fon, between G. Fox, L. Muggleton, and Oliver'* Porter, fliewn to be Prophane, &c. p. 472. A Supplement by G. Whitehead. p. 486". Sed:. XXII. A Reply to fome Remarks upon (as it is caTd by the Snake) G. W'j Creed. p. 485. Seft. XXIII. Some Reflections by G. W. upon A Supplement, pretended, upon occafion of his Anfwer to The Snake in the Grafs, p. 343. p. 507. ERRATA. PAge 32. 1. 24. things, r. thing,?. 34. 1. 23, it, r. is, p. 6\> 1. 17. Tell, r. FeU, p. 76, \. 16. 2i,r. 28,p. 91. 1. 7. after gave hs, add to difcern3 p. 94. 1. $,fwearing, r. to fwear, p. 1 11, 1. 17, after have, add little, or, p. 126, 1. 32. it, r. is, p. 144J. 27, dele unlefs, p. 152, 1. 27, after is. d. as, p. 168, 1. 1. after w<*5,add [aid to be, ib. 1. 22. r. as before is, p. 180, J. 34, word, x. world, p. 197, 1. 19, after that, add it, p. 202, 1- 30, after jfeer^add, defire him to, p. 216, 1. 9. aherftf, addf/.v, ib. 1. 10, land, r. /, p. 413, 1. 3«> dele all, p. 431, 1. $,drink,x. drunk, Angui* jimwis Flagellatus: O R, A SWITCH FOR THE Snake in the Grafs. INTRODUCTION. Wherein alfo the Preface and Intro ducilon of the Snake are Confiderd and Reply d to. A Gainft theVcnome of the Snake, as it at r\^ firft appeared, an Antidote has been ■*■ -*■ already given, in an Anfwer under that Title, by George Whitehead, to the Firft Edition of the Snake in the Grafs : Of which Anfwer, the crafty Sophifter, having gotten notice, haftned a Second Edition of the Snake, fo different from the Firft, that it might ra- B tl INTRODVCTION. ther feem a New Book, than a New Im- prefTion of an Old One. For befides the Additions which he made, he alter'd the Frame and Contexture of it, by choping and changing the Parts, and melting (as his Phrafe is) a Preface of above 350 Pages (and bigger than the Book it felf ) into the Body of the Book, which (as himfelf fays) in his Account of the Second Edition, renders it in a manner a New Work j and he calls it a fulling down the whole, and rearing it in a new Form. Thus the Snake eaft its Skin, chang'd both Colour and Shape in the (everal Subfequent Editions: By which Artifice, the Anfwer, which was defigned and adapted to the Firft Edition, was rendered lefe Serviceable and Ufeful. The Reader, not knowing, by the Pages referred to in the Antidote, where to find in the later Editions, the Matter treated of. As this, together with the Adverfaryrs Allegations in his latter Editions, that in the Anfwer to his firft, his Quotations were not difproved, was the Ground or Motive to this Second Anfwer : So alio the Reafons why this Anfwer came not fooner forth, were partly, that we might fee in what Shape this Proteus, who has transformed fo often, would at length fettle, that we might not be again obliged Actum Agere : And partly, that we might have had his Reply to G. JV's Antidote, which is his Third Edition, p. 3 58, and 366. He hath as good as promilcd, that That alia might IA'TROD-JC TIOA\ ? might have been confidered. But fince our Adverfary lias thought fit to fufpend, if not wholly to throw off, his pretended Intention, of giving a particular Reply to the Antidote : I was not willing longer to delay this Anfwer, to the Third and Laft Edition of the State. And do here acquaint iuch Readers, who have the Second Edition of the Snake, that though the Pages differ, fo that the Re* ferences by them do not agree, yet the Sections in both the Second and Third Editi- ons, Handing in the fame Order, and bear- ing the fame Titles ; and this Anfwer being adapted to each Section mottly ftparatim, it will not be very difficult for the Reader here- in to find the Matter referred to in the Second Edition of the Snake alio. Thus having given fome fliort Account, both of the Reafons why this Anfwer was delay'd till now, and why written now : It will be neccflary to proceed to the Work; in which, that I may not omit any thing in the Snakey deferving notice, I fhall begin with bis Preface. The Preface confederal. THE Snake, that he might not mils any occafion of fhewing the World the Squint Opinion he has of us, is pleated to link us in his Preface with one Antonia Boa- rignon^ of whofe Principles he pretends to B 2 give INTRODVCTION. give fome Account, and that fhe perfectly agrees with us, Prrf. p. n. even in thole things wherein himfelf fays fhe hath writ againft us ; and takes up a great part of 44 Pages, of which his Preface confifts, to fhew fome Inftances of thofe Wild, Heretical f.tid Barbarous Notions, which in Pref. p. 4. he fays Antonio, holds, and which he in or- der beftows upon us, thereby to prepoffefs his Reader: Not unlike the Fellow, who to fhew his Squint and Blafphemous Opinion of the Apocalyps, bound up St. John's Revela- tions and /Efbp's Fables in one Volume. But as St. John's Revelations had another Origin than the Imaginary Fables of Mfop : So the Revelations of the fame Holy Spirit at this day do vaftly differ from all Imaginary Flights, from all Heretical, Wild and Barba- rous Notions ; and does give Solid Reafons of that Faith it begets in us, and which we are ready to give to the Sober Inquirer. As for Bourignon, her Errors concerns not us ( if fhe be what the Snake fays) fhe appearing an Enemy, as well as he, by having writ againft us; not but that there is fome reafon tofuf- peft he wrongs her from the certainty we have of his often and greatly abufing us. Pref. p. 11, 12. The great defign of the Devil is, and htts always bee}?, to beat down the Priejl- hood, and outward Ordinances, &TC. When the Apoftle Paul decry M the abrogated Prieft- hood^ and outward Ordinances, did he there- by INT R 0 D V CTTO A . s by carry on the defign of the Devil? Fn rhe Rife of Popery, all along the Apofhcy, to the time of the Reformation beginning, did the Devil labour to beat down the IVicilhood, and outward Ordinances, or to teep them up ? lb. Kjiowing that Religion mufl weeds fail with they,!. What Religion muft that be ? This fhews the Religion the Snake contends for, is built upon the Priefthood, and outward Ordinances, elfe it could not necefTarily fall .with them. He has another Notion of Re- ligion than the Apoftle James, as well as ano- ther Religion ; and according to him, "James i. 27. muft be read, Pure Religion, and tin- defiled before God and the Father, is this, To keep up the Pri-eflhood and outward Ordinances ; for if they fall, Religion will fall with them, Such as is his P.eligion, fuch the Government alfo, and Order he contends for, viz. a Go- vernment that depends upon faying Tou to One, calling Men Lord or Mafler (who are notib) taking off the Hat, and Bowing: For nGt to do thefe things is with him, Pref. p. 15. a dtffolving of all Government, and order the Re I xt ions of Kjng and People, Husband and IVtfe, Parents and Children, Mafhrs and Ser- tats. Which Notorioufly Falfe andChild- ) AlTcrtion deferves to be Hifs'd out of the World : For in the Inftances of Government, diiblv'd in the Relation of King and People, pray I r confider, have they been diJfolv*d b 3 m INTR0DVCT10N. and run down by Thee and Thou ; not faying Mafler or Lord, by not pulling off the Hat, or Bowing ; or have they been run down and dijjolved by Men who Practiced contrary to thefe things? The Author of that Treafon- able Piece, in anfwer to Dr. Kjng, now Bi- fhop of London-Derry, in Ireland, can fay Tou to One, can call Men Lord or Mafter ( who are not fo ) can pull off his Hat, and Bow ; yet has given a fair Specimen of his.defign to diffolve the Relation of King and People, by running down the prefent Government. And for the Inftances of Relation, between Husband and Wife, Parents and Children, Matters and Servants, never was one of thefe Relations, dtffolv^d, or run down, through Obe- dience to the Precept of our Saviour, but al- ways by the Iniquity and Difobedience of thofe in thefe Relations, who have Difpi- fed the Precepts, and caft off the Yoke of Chrift. Ibid. That the Quakers at frfi left their Houfes and Families to run about and Preach ; and cried down Riches when they had none : Is notoriously falfe : For the Quakers never left their Families to fhift for themlelves, but always took due care of them, which is evi- dent in this ; in that their Families have not offered themfelves to the care of the Parifhes where they dwelt ; but on the con- trary, have defrayed their own Charge, and paid their Lot in the Afleffments for the Poor of 1 NT RO DVCT ION. of the Church, which our Adverfary pretends Memberfliip in : But if I fhould examine how many lYiefls havefpent their exaftions in Pride, Luxury and voluptuous Living, and have left their Families to fhift for them- felves, or to the Alms of their diflenting Neighbours, the Number would not be ve- ry frnall. Nor did the Quakers ever cry down Riches, but the immoderate defire af- ter and abuie of them : This we praflifed then, and the fame now. Pref. p. 24. The Quakers difpute againjl theje ( viz. the outward Sufferings and Death of Chrift ) and place the Merit and Satisfacti- on in the allegorical Sufferings and Blood of their Light within p invoirdly fljed, &c. This AfTertion of the Snake is not allego- rically, but laterally a Lye; for we acknow- ledge the fatisfa£tion made by Chrift to his Father, but we do deny that groundlefs and dangerous Notion of his having paid, and his Father exafted, that ftriQ: and rigorous Sa- tisfaction, by undergoing the felf-fame Pu- iiifhmcnt and Pains that the Damned fuffer in Hell. We own the Merit of his outward Death and Sufferings, but difpute againft the mis- application of that Merit to ungodly Men,, continuing impenitently in their Sins. We own and believe, that Men, by conti- nuing impenitently in their Sins, doprefs, as with Jbeaves, the holy Spirit, and by fuch theu B A defpite 8 INTRODVCTION. defpite to the Spirit 0} Grace, do grieve the good Spirit of God which he hath fhed a- broad upon the Hearts of Men in order to their Regeneration. Bur have never faid, or believed, that the batisfa&ion made by Chrift to the Father, and the Merit thereof, confided in any allegorical Suffering) and Blood of the Light within inwardly /bed. We own and believe, that Men, through obedience to the Spirit of Grace, may come to have their Confciences fprinkled from dead Works toferve the living God; and may, thro* the Blood of the ever la/ling Covenant , be made fet feci in every good Work to do the Will of God through Jefas Chrift. But have never placed or believed the poffibility thereof did confift in fuch allegorical Death and Sufferings, as the Snake does infinuate againft us ; no more than the Apoftle, in thele and other places of holy Writ, where he directs Men to the word (Chrift ) in Them, can be fuppofed to undervalue the outward Death and Suffer* ings of Chrift at ferufaltm : And to place the fatisfa£lion he made to the Father, and the Merit of it, to confift in thefe his fpiritual appearances by the holy Spirit in the Hearts of Men. Pref. p. 29. George Fox was much more in- con fider able than Antonia Bouriguon ; and got none at the beginning to follow himjout from among the poor and mofl ignorant of the Herd \ who have jincefwelPdto a rich, numerous yand a potent People, 1XTR0DVCTI0X. People, overfpreading thefe three Nit ions, and flocking whole V Lint. it ions abroad: And their Succors have taken Root both in Holland and Germanya 0 ! Excellent beginning, tho' not enough ddiied increase: Yet both beginning and increafe, doth in hisfhew, the Servant like his Lord, againft whom it was obje&ed, John 2. 4S. Have any of the Rulers or Pbari- 1 ( the Rich, Great or Learned ) believed on him , but this People who know not the Law, and are cur Jed. Herein' the Snake fhews his unity with thofe Blafphemous Oppofers of Chrift, and alio gives a Teltimony for us, that in begin- ning and increafc, we are like the Primitive Times of increafing Chriftianity : Which, tho' it is beyond the common Rule of Judg- ing, yet it is certainly true, that by the things which are not, God will bring to nought things that are : And the mean and low, who keep fo, in his Fear, them he will exalt ; and them who J'eek jirft the Kjngdom of Heaven , and the Right eoufnejs of it} fhall not fail to have all convenient things added ; for being Lord of Heaven, he is the fame over Earth, and difpofes it at his plea lure. This, many have experienced; after all the fleecings and tearing to pieces of Eftates and Families, which we have fuffer- ed, by the cruel hands of fuch, who pre- tended love to our Souls; So that we have none, to I NTRO DVCTION. »«B^ ^ ^ ^ . ^^ none, to whom to attribute our Riches, Num- bers or Might, but the Secret Hand of divine Providence, which firft gave us being. .And I firmly believe, that if the Profeffors of Truth keep in the Poffeflion of it, the King- doms of this World will become the King- doms of God, and of his Son Jefus Chrift ; who in his fmalleft appearance, as in the vifion declared by the Prophet, Daft. 2. 31, 32, 33, 34. breaks to pieces the feem- ingly ftrong and gay Combinations and Pretences of Men, which fhall oppofe his Work in Men, and will Blow them away as the Chaff of the Summer threjhing Floor. Pref. p. 5 I. Enthufufm has been the root of the greatejl Evils that have befallen the Church. It is a perfect off oft ion to all Rule and Govern- ment : And there can be no order kept where it is admit ed. Thus Indefinitely and without diftinftion he brands Enthufiafm, yet in the fame Page allows it to be Divine, admits the greateft flights and extafies of it. And fays, The Higher the Better. And in Se£h 22. p. 314, &c. defining En- thuliafm to fignifie Inipiration, and faying it may mean a d>00D as well as an <2£t)tl Inffir a- lion. He takes fome pains to prove, from the Liturgy and Offices of the Church Service, that the Church of England ( which he pre- tends to be of) allows it, pretends to it, and INTRO DVCTIUN. n and prays for it. Yet in Pre/, p. 4}. He fays, There is no Enthufiafm, where there knot Pride: Which being dreffed in the Garb and G utle of Humility, is literally the Devil. Thus he fights againft himfelf, by own- ing and denying the fame thing: And not lets in the Marks he gives, to know that En* thuftxfwy which he calls Divine, from that which he calls Diabolical. The firft ( Pref. p. 325.) is, that Enthu- fiafm, or thofe Infpirations ( for he makes them Synonymous) which are Divine, /// us with Humility, and withal a great Charity for others ; being more apt to have a good Opi- nion of them, than of our Selves. Now Reader I will fhew thee, that the Sn.tke, our Adverfary, is free from this firft Mark of Divine Infpiration : For as contra- ry as Hatred is to Love, as Cruelty is to Mercy fo ishisDifdainfuland Scornful, Infulting and Scoffing ( which throughout his Book ap- pears) contrary to the Humility and Chari- ty which the holy Spirit teacheth. And it is in Dildain and Scorn where this Adverfary, p. 16. fpeaking of G. F. fays, it was a bewtldring of his poor lender/landing. And in p. 17. fpeaking of G. F. he fays, he had an immoderate degree of Dulnefs and lack of "Under flan ding, as could hardly befall any thing in Humane Shape. And in p. 150. fpeaking of G. F. he fays, put George Magus owned no other Holy Ghoft, than i2 INTRODUCTION. than what was within hirnfelf of which he was the Pofjeffor and Owner. P. 42, 45. Speaking to G. IV. he fays, Scoffingly and Iniultingly, George hold up thy Face and look like a Man J Come, be brisk , and tell me by y$fi and by tlflp. Ibid. Alas poor George ! Is the Infallible Quakers dwindled down to a rneer Gyp fie ? -— Ah ! George / What a blejfed Spirit wouldjl thou have thought Sa- tan? Thefe few inftances, may fhew how far the Snake is from that Humility and Chari- ty which hirnfelf makes the firft and proper Mark of Divine Enthufiafm or Inlpiration. Charity (he fays, Pref. p. 35.) believe th all things that are good, or can be well confirued of another. But hirnfelf is fo far from this Charity, that he mifconftrues ali things againft us, with fet purpofe to abule us. When he fays { Pref p. 54.) Ha nee X&Z { hirnfelf and Par- ty ) dijpije others, and are apt to cenfure them tven unto Hell; he fays true to the Shame of hirnfelf and them : But when he adds, The Quakers have damned all but themfelves, he figs fiflfii and that it may appear he hath falfly charged us; pray Reader confider the following Quotation taken from one of our 4ncient Friends, Ifaac Penington; in his Treatife, Entituled, An Anfwer to that com- mon Objecfwn againjl the Quakers, that they wdemnM but themselves ; wjjich was writ early* • TNTRODVC TION. 15 early, and reprinted with his Works, A,d. 16S0. where, />. jio. of the firft part of his Works , He thus lpcaks, 4 The lYoteftant Churches (as they areca!- 4 led in way of diftin&ion from the Church 4 of Rome) the Welled Martyrs, whofuflered 4 for theTeftimony of a pure Confcience to 1 wards God, and all the Worthies of the 1 Lord, in their feveral Generations, who 4 fought againft the Scarlet Whore, wereac- 4 cepted of God, in their Teftimony againft 4 Her,and are not difowned by us, but dearly * owned and honoured therein. He continues in giving Inftanccs both of perfons and things, as Luther, Hits, Rrttte, and Fox, with whom wc agree in thefe things; as againft deriving a Miniftry from Rome, and maintaining it by Tithes; and denying Swearing, &c. And then 4 adds, p. j 1 1. But all things were not dif- 4 covered at once. TheTimes were then dark, 1 and the Light irnall; yet they being Faithful, 4 according to what was difcovered,were pre* 4 cious in the Lord's Eyes ; and what through 4 Ignorance they err'd in, the Lord winked 4 at, and overlooked ; being pleafed with the 4 Sincerity and Simplicity of Heart, which 4 he had ftirred up in them towards himfelf. Thus he, as who pleafe may read, with more to the fame purpofe. Now, pray Reader confider, whether this be Damning all but our felves, or whether it be not of that Charity, which the Snake hath made i4 INTRODUCTION. made one Mark of Divine Infpiration. And more Inftances of this fort I could heap, but that I aim to fatisfie not cloy thee ; and there- fore come to the Snake's Second fure Mark, and which is a Mark of Diabolical Infpiration; and that is Pre/, p. 55. Herefie lnjltPd, contra- ry to the Truth of the Gofpel. Which, as ap- plyM to us, is begging the Qutftion. And the Charge is the fame from the Church of Rome to the Church of England, and from other Dilfenters to her alfo : So that this his Sure Mark, does, by fuch begging the Que- ilion, as furely hit himfelf as others. And therefore I fhall let this Mark reft, till I come to the Inftances, which he fhall give, of He- refies we hold, contrary to the Truth of the Gofpel ; and may then have opportunity to fhew,that the Snake is with the Pajtijlfis ready to beftow the name Heretick, as I have fhewn him to be Uncharitable, Proud and Difdainful. I come now to his third and laft Mark, Pref. p. 36. viz. of Schifmi upon which our Adverfary mentions that of the Corinthians, reproved by the the Holy Apoftle, 1 Cor. 12. where he fays, To [peak with the Tongue of Men and Angels , to under fi and all My ft tries, &c. To which the Snake adds, Pref. p.jj. All this would fignifie nothing to us, if we keep not in the Unity of the Body, which is the Church. Pref. p. 38. And be not content with our Station, as Members, tho* never fo Eminent, as an Eye or a Hand, without making a Schijm in the Body, - by INT ROD VCT10N. 15 by withdrawing our due Subjection to the hie ad \ our Spiritual Governors, who are the Principles of Vnity in the Body. Pref. p. 59. And now SvCfttlCr, ftty *nd admire ! That if even Mira- culous Gifts were not afufficient Pretence for any to advance himfelf above his Bifhop, or with- draw from under his Government, And the Snake gives us a Reafon, why tills ftrift Sub- jection mufthold; Pref. p. 41. Becaufe, Cor- r up t ions in the Church are better amended, by living in the Communion of the Church ; and there-by Exhorting, Admonijbing^ and Shewing Good Example to Reclaim. Thus the Snake. And UeaUet, Let me now fhew thee how, in all this, he liath combated the Reformation, and thrown down the Church-Services, as Schifmatical, which in Sect 22. he calls Divine Enthufafm. That I may fhew this : It hath been acknowledged by Members of the Church of England, in Difpute with thofe of the Church of Rome, That there is Poffibility of Salvation in the Church of Rome: She being truly a Church, though Corrupt. Now, if fo, according to the Doftrine of the Snake, the firft Reformers from Popery, how Eminent fb- ever, nay, if endued with Miraculous Gifts^ had not fufficient Pretence to advance them- felves Above their Bijhop, who being their Spi- ritual Govern our and Head, they did owe a due Subjeftion to him. And this the Snake en- deavours to enforce, Pref. p. 40. That notwith- jhniing the Wickednefs of the Prie/ls and Peo- ple 16 INTRODUCTION. fie of the 'Jews. Yet the Holy Prophets fent from God, fit not up oppofite Altars, to the Al- tars of thofe wicked Priejls, nor invaded their Office. t>caDCt£, who are in Communion with the Church of England, See your Advocate is gone to Rome in his Preface; and to his Power hath ftruk at the Root of the Refor- mation, not only here in England, but through- out Europe. By which Key we may open his meaning in Pref. p. 42. where he would be underftood to have a J laming Charity for the good of the Body, and the Unity of the Church. And now for a Man that has in fuch large Chara&ers Apologized for Rome, and endea- voured to weaken the Reformation, in the nullity of thofe Arguments, on which it is partly built, to be fo much in Paffion, as in Page 189. he is, with Jofiah Coafe, for Re- printing in a piece of his (what he calls) A Senjlefs, hut hitter Libel, againjl the Church of England: written by A. S. a Papijl, is very odd; it fhews his Difpofition to be very Un- certain, by the Unfettlednefs of his Reafon, But hitherto I have only apply M his Doftrine to the Reformation : It's true, it fits not there, but there may be fome Excufe, in that he might in haft, not think of fquaring his Do- ftrine by that Rule. But then, let's Examine his Do&rine by his own Praftice, which be- ing under his Daily Obfervation (or elfe he is very forgetful) it is not fo likely to run Coun- ter Tm yvc Ton. i7 ter to that: Yet fuch is this Man's hlindnefs, That, /\. \. tat he objects sgainlt. us, called Quakers^ and all other Di/Tenters from the Church of E mw/, for In fiances of Schifra, are dire&Iy within the lire of his Practice: For this doughty Champion, who with lb much Confidence in Page 336. does Demand Reparation in the Name of the Church of £> \ did yet withdraw himfelf from his acknowledged due Subjcftion to h\s Spi- ritual Head and Guide, his Bijbcp; in not acknowledging of the prefent Government, and has been more apt to Cenfure others than himfelf, and to Divide than Heal; which in Pref. p. 4j. he faith, We ought not. Hence his Momus-like Difpofition in Ireland: And Hence the Occafion of the Warrant for his Apprchenfion, while endeavouring to efcape to France, when at War with us ; in which Pradlices I doubt not but he is difowned by that Church, as that Church muft be acknow- ledged to be difowned by thofe, who, thoMn Corners, fet up private Altars againft her : Thus in Examination, His private Practices run Counter to his publick Pretences, which is a Mark of Hypocrifie, to which more may be fpoken anon. But befidesall this, If Cor- ruptions in a Church are befl mended, by living in the Communion of it, and there, by Exhorting, Admonishing, and Shewing Good Examples. Does the Church of England give Liberty fo to do, to thofe that continue in herCommu- C nion? 18 INTR0DVCT10N. nion? If not, what is this but to fham and deceive the unwary Reader. But we are rather to take the account of his difpofition towards us, by the Cha rafter which he makes of 30 or 40 different Sefts (as he calls all Diflenters) Pre/, p. 4?. that tliey are like the Spawn of the Vifer. And I cannot think they, or he, would like the Exhortation and Admonition of luch Spawn. Pref. p. 44. Fie advifes, to be willing chear- fully to Jubmit our [elves to our Super/ours both in Church xnd State. Here he would again impofe upon the Reader, as if himfelf did both ; when in truth neither, which if he did, it might be hoped ( in Charity ) he would be more a Chriftian, and a better Subjeft. The Introduction conjidered. Having difpatched the Preface^ before I reply to the Book, I (hall here ob- ierve to thee WiZ&tiZt, the Profanenefs, Hy- pocnfie and Injuftice of this our Adverfary, infomefew collefted Inflrances; that I may not poftpone thy inquiry to a diftinft furvey of the whole. And firft for his Profanenefs: He doth, in a ftile not Grave or Serious ; but Light, Airy, Deriding and Scoffing, treat of Mat- ters moft Grave and Serious; at leaft herein equalling, if not outdoing the Stage: Hereby ftirring TNTRODVCTtON. 19 furring up Levity in the Wild and Wanton, and keeping the Redder from a Sober and Se- rious Confidcration of things; rather than :ke ic his endeavour, to convince Gain- layers, fatisfic the Scrupulous, reduce the Erronious, propagate the Gofpel, or to bring Converts or Honour to the Church he pre- tends to be of: And it is not to be imagined, that Perfons of folid Judgment, Sobriety and a ferious Senfe of Religion, fhould endure, much Icfs be taken, with an attempt, running counter to thefe pur poles : Of this fort is his whole 2] Se&. where, in mod Prophane Manner, he redicules the Operations of the holy Spirit, calling it, p. 530. a mad Joy; and />. 336. Entbufiaflick Madnefs. And of G. Fox, fays, p. 3 30. he was a Liberal Cur fivg Prophet ajnurney-rnan Shooe-maker , the Ground and O'cafion of ivhofe Enthufiafm, was Defpair, p. 331. So Ignorant, p. ^ju Uniform from the beginning, and that there has been no alteration. And that endeavour has not been in vain, it having been often made (o to appear. Ibid. p. 4. / would perfvade themy openly and above-bord to Renounce George Fox, aud their fir/i Reformers, and all their Blafphemous and Heretical Doctrine. Before this be done, two things are ne- ceflary : Firfl, to examine whether what our Ad- verfary calls Blafphemy and Herefie be fo or not, and then to know what he would per- iwade us to; for the firft, hard names are no Proof: For, in the Way which fome called Herefie, the Apoftle did Worfhip God, and our Saviour himfelf, TheGreenTree wascalPd a Blafphemer. And for the Lafl, it's not Good or Safe to be at all, much lefs eafily perfwaded to for- fakzTruth for Lying Vanities. Ibid. p. 5. And Imuflfay it, they give the fame Proof for their extraordinary Infpirations, as the Quakers do, that is, none at all, but their 9wn confident averring of it. And ?2 INTRODVCTION. And I mud fay, that our firft Reformers from Popery, having urged for their Sepa- ration, the Authority of the holy Spirit ; and being asked for Proof of that Authority, could give no other but what in the Language of our Adverfary is none at all, but their own confident averring of it. The Apoftle Paul, when queftioned by the Corinthians for a Proof of Chrift fpeak- ing in him, did not evade the queftion, nor direft to an impertinent Solution of it, when he advifed them, Search your [elves, try your felves, know you not jour own felves, how that Jefm Chrift is in you except you be Reprobates, 2, Cor. 1 5. 5. This Proof the Quakers alfo give, and that with reafon for the publick Spirit of God, privately working in the Hearts of Men, is only able to give thofe, in whom it does fo Work, evidences of its proper effefts : The Apoftle is pofitive to the fame purpofe, 1 Cor. 2. 11. The things of God knoweth no Man, but by the Spirit of God. And all Infpiration of the holy Spirit, will, I doubt not, be owned to be fome things of God ; and of thefe, no Man can make a right Judgment, but by the Spirit of God : Which, who want, it is no wonder that by fuch this be call'd, as by the Snake, no Proof, but a con* fdent averring of it : Though, I doubt not but the Sober Reader will have another fenfe of this Matter. Ibid. p. 5. INTR0DVCT10N. r< ;> > Ibid. p. 5. Nam I would befech Mr\ Penn ( who has more I f It than all the rejl of his Party; to let ti<$ know what ground he had for leaving the Church of England, more than Muggleton. What Muggleton* ground was, is not now our Bufinefs to examine, and what \V. Penns was, he hath often declared, many Years ago, which yet if I fhould here repeat, the Snake might poflibly miftake in Judging of it, as it is poffible he may alio in the judg- ment he pretends to have of Wit: Nay, fuppofing it true, that W. P. hath more Wit than all the rejl of the Quakers ; yet this Snake, not having had diftincl: Knowledge of every Quaker, and of every Degree of their Wit, was not capable of more herein, than to give fome Teftimony of his Confidence, not Judg- ment. Ibid. p. 5. Why fljould we trufi the Light within him, or G. Fox, rather than the Light within Lodowick Muggleton ? jr. P. and G. F. did never direft or defire Men to truft the Light within them; but have conftantly direfled Men to truft in the Light of Jefus Chrift, which is given to each Man for himfelf, and is a fufficient Guide to the true Knowledge and Worfhip of God; notwithftanding all that Men may fpeak a- gainft it. Ibid. p. 5. Has Lodowick wrought no Mi- racles to prove his Miffion f No more hath G. Fox, or W. Penn. To which I may add, D No 34 INTRODVGTION. No more hath the Church of England, nor the Snake in the Grafs ; unlefs we account that for one Miracle in the Snake, when he at Billingfgate run away from the Meflenger: Of which more in its place. Are they ( G. F. W.P.) very fur e that they are in the right ? So is Muggleton. If the Snake be not very fure, that he is in the right, he hath but an intention to de- ceive, when he calls others into Communion with him. Are they Schifmaticks? So is hem And fo is the Snake ; and by the Snake's Do- ftrine, fo is the Church of England ; as I have fhewn, p. 1 5, 16, 17. foregoing. Are they above Ordinances ? If they be, I kno wnot ; but that we ( the Quakers) are not, I know : For we own and ufe Preaching and Praying, which the Snake owns to be Ordinances. Is he againjl di(iin£i Perfons in the G&dbead ? So are they. Diftinftion in the Godhead we own, according to Scripture, but think the word \Perfon\ too Grofs to exprefs it. Is he againjl all Creeds ? So are they. It it falfe, we own the Matter contained in the Creed called the ApofHes. Does Muggleton deny all Church Authority ? So do they. So does the Snake ; that does not pleafe him : But that we do not, the Snake hath difprovM himfelf, as fee Page 6 1 . Tet does he require the mofl absolute Sub* mijjicn to what himfelf Teaches : So does the Snake. But we do not fo, but (like the Apo- liles) commend our Teftimony to the Con- fcience, 1NTR0DVCT10N. ?<; _____ __ — _____ __________ i * <■ fcience, c$v. 2 Cor. 4. 2. DtffJ /;? Damn all the r!J., gad dU fince the Afoflles? So do they : So does the Snake, counting ' p* all others as the Spawn of the Viper. Does he make a dead Letter of the Holj Scripture, and refolve all into his own private Spirit ? So do they. 'Tis falfe, we rejedt all private Spi- rits, acknowledge the Scriptures to have been writ by Divine Infpiration, and to contain a Declaraion of the Will of God, and do refer to the publick Spirit of God for the under- Handing of them. Ibid. p. 6. Thefe are Twin Enthufiajls, both horn in the Tear 1650. ( for then it was Mug- gleton fays, he got his Inspiration. If MuggUton did come forth in the Spirit of Deceit, in the fame Year that G. F. came forth in the Spirit and Power of the Lord : What can be inferred from thence? Theudas and Judas of Galilee came ^ * *' l .' 3'' forth with their Impoftors, not frfepbm, p. much differing in time from our £2.6> 532; Saviour s coming in the Flcih : Yet to corrcfl: the Snake's Lying Chronology, the Reader may pleafe to know, that G. F. did come forth in the Power and Spirit of the Lord, fome Years before the Date the Snake afligns. Ibid. p. 6. It will be proper, in this place, once for all, to obviate a Prejudice, which fome may take at a little Railery; I am forced to now and then9 in anfwer to fuch Senjlefs Arguments D % and J6 INTRODVCTION. and Pretences ^ as deferve no otherwise to be Con* futed. The Sober and Judicious Reader will no doubt but be Prejudiced againft fuch prophanc Railery and manifeft Contradictions, as fre- quently appear; of which thefe Lines are one Inftance. In pag. 34. foregoing, We are the mofi fubtle in Diftinclion of any Hereticks ; and it is not ufual for fuch, who Diftinguifh Sub- tilly, to Argue Senflefly : But Contradictions of this fort are frequent with our Adverfary ; who, throughout his whole Book, as the So- ber Reader may hereafter Obferve, doth fre- quently ContradiQ- himfelf,that he may Bely Us, Miftake our Principles, that he might have the Glory of a Triumph ; and Pervert and falfe Quote our Books, that he might have the Reputation of Great Difcoveries : Of all which, having gone through his Introduction, remains next in order to be fpoken. -•>• » • SECT. 37 SECT. I. Our Principle of the Light of Chriji in Men, Jhevpn to be Scriptural^ and our Books herein agreeable thereto. TH E Light preached and teftified to,by us ever iince we were a People, is no other than Jefa Chrifi the Son of the Father's Love, who,in due time was born of the Virgin Alary, dwelt on the Earth, and was in all things like unto Us, Sin only excepted : Who was Crucify 'd under Pontius Pilate, died, was buried, and rofe again the third Day, andafcended into Heaven. This Jefas Chrifi, while he dwelt on Earth, preached himfelf the Light and Way to the Father ; and fpcaking of himfelf to his Difciples, John 14.. 17. faid, He Dwelleth with yon, and fi) all be in you. And of this Jefrn Chrifi, John Teftifies, He was the Word in the Beginning with God ; and that this Word was God, and that in him is Life, and that Life the Light of Men ', and that this Light Light cth every Man that cometh into the World, John 1. 1, 4, 9. This is that Glorious Truth teftified unto by us: which is not Notion-, except to thofe only, who have barely an Hiftorical Knowledge hereof: For to thofe that do reverently attend its difcoveries, it is no more Notion, but a Home- relt Truth. With this Teftimony it was, that it plcafed God to fend forth his Servant George Fox, who tho' defpifed, mean, and unlearned in the ac- counts of Men -, was of God made an Apoillc in .his Age, and hath been inftrumental in his hand, — — 1 , 1 . . , ,w J S Anguis FUgelUtm : Or, for the directing of Thoufands to the Light of Cbrifi in Men. Upon which Light, as Men come to attend, it willfully teach them their Duty to God, and enable them to perform it} it will dis- cover to them a Syftem of Principles truly Or- thodox, with more certainty than Council or Sy- nod can, not taught by it , for he is indeed a Wonderfd Counfelhr. And this not in Notion, not rneerly Hiftorical, No ! But in Pradice according to their Obedience to it. It will firft, fully and truly (beyond any Cafuift) fhew unto Man what is his Sin \ and if Man dilpife not this Difcovery, but clofe with it, it will beget in him a loathing of his Sin, and then procede, to work in him a repentance from Dead Works, which if unfeign- ed, it will go on to fandify him : and when Man by this Light, Spirit or Grace is fan&ified, it will then witnefs to his Spirit, that he is justified. So will Man truly come to be redeemed. This in fhort, is the fubftance of what hath been by us declared concerning this Divine Light, Chrifl in Men, and which is not more than is witnefled of it in the Holy Scriptures \ in the words whereof our Friends have frequently given their belief in this, as in other Articles \ and that with good reafon, for the Spirit of God in his Church in this Age, can well agree with the Language of the fame Spirit, in, and to the Churches in the former Ages. . And here I may fitly obferve, that too nice expreiTing, and minute particularizing of Ar- ticles of Faith ^ has been frequently one ground of Herefiey and Schifm, and occafiioned great diftur- bance m the World : and indeed it's no wonder , that when Men forlake that teaching Grace which brings Salvation, they mould fet up that Earthly Wifdom, which, in matters of Faith, breeds con- fufioji. Ibid, p, 7, 8, a £>\HitcI) foi tljc £>naft<\ 39 [bid. p. ~, S. Audtku X :-. . / :l . as a Ray only, or I. on from the Holy , the lr . Pcnn, has let m fee in fome of \ Lite Books, to draw as injcnpbly off the Scent of ti O. Notion of the Light wnhin. "This Adverfary, that he may (cratch, more un- difccrucdly, he Hypocritically flatters W.Venn, of which, as we pafs, mall meet with divers inftanccs. But it is falfe, that W. Venn hath in any of his Books, explained our Belief of the Light within, in terms contrary to what G Sox, ox other our An- cient Friends have done. He being a Scholar might ufe other terms, but not contrary, he might vary from the exprefs words of G. Fox, or others, but not from their knCc. Of this Holy Writ affords inftan- ces, The Holy Apoftle Paul's rethorical forms of Speech, might be more agreeable to the Rules of Art, but not of the Holy Spirit than thofe of the reft of the Holy Apoftles. Yet his Learning and their Illiterature were both of excellent v\icy the minds of the Perfons being under fubjection to the Spirit of God. This was their great Rule; fo that though according to the Humane helps they had had, they might ufe various, yet not contra- ry terms in the fame Article. Ibid. p. 8. And that is to make this their Light within not only an In- fpiration, or Illumination fent fom God, but to be it If the Ejfential God and Chrifi. What Chrift hath promifed, and by the Holy Spirit hath dictated concerning God and Chrift's Dwelling in Men, as in thefe places referd to among many others it may be feen, is fo experienced a Truth as well as good an Authority, for fuch like Scriptural ex- prcfHons, that it will ftand the Shock of any ca- pricious Gramarian, who would pretend tofpeak more pi . ly, and diflinguifh more nicely, thai? it hath fceqicd good to the HoJy Ghoit'to do, D A 5- 40 Anguis Flagellatus : Or, John 14. 17, 20. Rom.%. 10. 1 Cor. 10.4. 2 Cor. 15. 4. 10. 6,7. 14. 25. 13. 5. Gal. 2. 20. Hcb. 2. II. Co/. I. 27. 4. 1 9. 2. (5. Ibid. p. 8. And from hence ( 0 Blafphemy to re- peat it ! ) they call their Souls a Part of God, of his Being and Effe?7ce. O Injurious Ferverter ! Chrifl who truly lives in all that obey him, as fay the 5cripturcs aforecited, hath faid of his faithful fol- lowers, John 17. 21, 23. 14. 20. 1 in them, and they in me, and hath promifed, At that day, fiiall ye know, that I am in my Father, and yon in me, and I in you-, and hath prayed, That they all may beoney as thou, 0 Father ! art in me, and I in thee ; that vhey alfo may be one in us. And when through Obe- dience, this flDnenefo, for which Chrilt hath prayed, comes to be witnefled by any faithful Soul, fuch may, without Blafphemy, fpeak it to the praife of God. But here, as in other places, the Snake imploys a critical pedantry about words, not chofch by us, but ufed by our Adverfaries : Such as are Effcnce, Infinite, Infinity, Equal, Equa- lity, and fome others, not being content with the plainnefs of Scripture Language ; which words, when returned to them again, it hath moftly been with quotations of Scripture, thereby (hewing, that they were owned only in a Scriptural Senfe, of this fort, many iuflanccs will occur herein, and which by great Perverfion, the Snake hath drawn, to purpofes never intended by G. Fox, or any other acknowledged Quaker. lb. p. 8. This Mon- jhens Notion of the Light within, : is the ground and foundation of all their other Errors and Blafphemies, Then this Ground being falfe, all the other va- £.,rh. lb. p. 8. They Laugh at us for conf effing our ''ftlve to be Sinners, or praying to God for Mercy. We gh not at all, at Men in Miiery, nor at the Sttffrt 3C £>toitd) fox t\)C ^nafcc, 41 Snake, when confeffing himfelf a Sinner, becaufc \vc know he is fuch j bat were it not in re [eric e~ trMgscdj it might occafion a Smile to think, that one rdblving to continue to dofo, fhould pray and expect mercy, becaufc we know, the conditions 0.1 which Mercy is promifed, are forfaking of Sin, and leading an Holy Life. lb. p. 9. Alas, poor Souls! (fays Mr.Feim of the irch of England ) are you not at, Have mercy up- on us miferable Shiners, there is no Health in us, from Seven to Seventy? And for this he upbraids the Church ^England. \V. Tenn upbraids not the Church of EngLwd, for confefling their Sins, or for praying for Mercy : But when Men do go on from Seven to Seventy, in a round of finning and confeffing, confeffing and finning, and not come to witnefs the work of regeneration, and in fbme Degree a putting on of the New Man, who after God is atcd in Righ^coufnefs, fuch confeffion is but IH0clril)g of God, who requires Men, to put away their Sins before he will rcafon with them. lb. p. 9. 'Upon this account they reprobate and Damn all the Crriflian World, from the Days of the Apoflles to G. Fox. And fincc, all but thcmfelves. That this is falfe, I have already proved, p. 13, 14. and (hall more largely in reply to the Secti- on bearing this Title, lb. p. 9. Wnlt at the fame time, they commit wild Idolatry, to one another, worjjjipping and adoring one another efpecially their Great Fox and other of their Rabbles. All thefe things I will pew in their order. It is falfe, that any Idolatry, Worfhip, or Ado- ration hath been given by us to (3 -Fox or any other of our Friends •, nor do I remember that I have ever fcen or heard any Quaker, hath gone fo far in Chi a I have fcen fome Members of the Church 'gland to their Bifhopsj with whom it is 3 frequent 42 Anguis VUgelUm : Or, frequent practice to kneel at coming into their prefence : which yet, they that fo do (I do in Cha- rity believe ) do it not with purpofe of Idolizing them, tho' the reafon why they do it, is from a fuppofed Vice-Gerency they have under Chrift, and that they bear, and have greater marks of Divinity than other men. And if this be not Ido- latry, why is it Idolatry in any of us if one fhould Jay and acknowledge, of a particular Man, That he is his Father in Chrift, and inftrumentally his Sa- viour ; or to this purpofe -, for which alfo, Holy Writ is fuificient Authority ? Ibid. p. i o. However I would ask them this Que- ftion, Whether a man may leave that Lig-ht, without knowing that he doesfo f If he may, then all the Quakers have left it, for ought they know \ If he cannot, then all who leave it, do it malicioufly. I oik again, Whe~ ther a Man can Sin, while he follows the Light ? If he can, then that Light may lead him wrong, and fo is not infallible. But if he cannot fin while he follows this Light ', and cannot leave this Light without know~ ing of it ( as in the fir ft Ou&re ) then there can be no Sin of Ignorance. Which is contrary to the Law, for there Expiations were anointed for Sins of Ignorance. And it is likewife contrary to the Cofpel ', for Chrift tells its of thofe who know not their MafteSs Will. They know not what they do, faid he of thofe who Cruci- fy* dhim (Luke 23. 34. ) The time fliall come {faid he to his Apoftles John 16. 2.) that whofbever kil- leth you, iliall think that he doth God fervice. And it is faid 2 ThefT 2. 11. That they mould believe a Lye. Chrift has foretold (Mat. 6. 32.) That the Light which is in feme Men ( that is what they take to be Light ) is Darknefs. And if they be fo miftaken, how great is that Darknefs ? But there tan be no fuch miftake as our Saviour fuppofes, if the Light within be inj a llib i V.-— »— Ibid. p. 1 1 . St. Peter 3! £>taitcl) fox tlje £»nake; 4 j fays to the jews who i y'd Cbrifi, 1 wot chat through Ignorance ye did it, Acts 3.17. and St. Paul f.iys, 1 Cor. 2.8. That had they known it, they would not havecrocify'd the Lord of Glory. fttaDft, J have been thus large in my quotati- on of him, that our Advcrfary might not object, that I had left out the difficult part of his Que- ftions, or Arguments arifing from them \ but chiefly and principally, that in a matter, of fo great mo- ment : I might fhew the great evidence of truth, and neceflity there is, That man mould certainly know his Duty -, and knowing of it, mould cer- tainly and powerfully ( if he difobey not ) be afllft- ed to the performance of it. Wherefore to the fTril Quell ion I fay, Man cannot leave the Light of Chrift in him, without knowing that he does fb} and therefore all that do leave it are felf-con- demn'd. That this is true, does appear as follows : Firft, Our Saviour, John 16. 8. hath promifed, that his Light fiwuld reprove the World of Sin, &C. And the Apoftle teftifies of this Light, Efhef. 5.13. But all things that are reproved, are made manifefi by the Light ', for whatfoever doth make manifefi u Light. Hence it appears, that Jefus Chrift by his Light does reprove for lin ftriving with Men, by disco- vering it unto them ; and during the Day of their Vifitation, by reproofs and discoveries, it is im- pofliblc for Man, to withftand and leave the re- proofs and difcoverics of this Light of Chrift, without knowing that he does fo. And if any " Ian does continue to withftand this his Day of Vl- faation, in the reproofs and difcoveries of this Light, it muft of neceflity once come to pafs as to the Jews, that it will be hid from their eyes -, and in this final impenitency, they will according to jla. 5. 20. call good, evil', and evil, good', and of fucli the Apoftle teftifies, Ephe£ 4. 18. They are firangers 44 Anguis Flagellattu : Orf grangers from the life of God, through the Ignorance that is in them, bccaufe of the hardnefs of their hearts. And that 2 Thefl! 2. 11. They are given over to Jhong Delufion, to believe a lye, becaiife they received, not the Love of the Truth that they fliould be faved. But they were not given over to Itrong Delufion till they had refilled the Truth, and they could not refufe the Love of it unknowingly. To the Second Quaere, IVlmher a Man may fin. while he follows the Light ? It may be fafely anfwer'd, no ! Becaufe it is affirmed by the Apoftle, Ephef. 5.9. The fruit of the Spirit (or Light ) is in all goo d- nefs, right eoufriefs and truth. And the Chriftians were advifed to walk in the Light, that they might become Children of it. And if they are Children of it, they mufl of neceflity bring forth the fruits of it, for that it is fufficient, to make Men able fb to do, thefe Scriptures, among many others, tefti- fie, Luke 9. 21, 22. Phil. 4. 14. 2 Cor. 1 2. 9. And as what is faid herein, is agreeable to the Gofpel, lb it is not contrary to the Law. Becaufe, as the Apoftle teftifies, Ads 17.30. In the times ef Ignorance God winked : But now he willeth all men eve- ry where to repent. And Heb. 7. 19. Tho' under the Law, which made nothing perfect, there were ex- piatory Sacrifices for the Sins of Ignorance ; yet now, there needeth not, for as much, as by the Gofpel, the bringing in of a better hope made per- fect. For, the feveral Texts, urged by pur Ad- verfary, as Luke 23. 24. where Chriil fpeaking of thofe who crucified him, faith, They know not what they do. It is no wonder they mould be Jo ftupid- ly blind, when we confider the Teftimony of Ste- phen, concerning them, Ads 7. 51. Ye always re- frftcd the Holy Ghofl. And in John 16. 2. where Chriil foretels his Difciples, the time Jhall come, thn vrhnfoevcr killeth you, Jhall think they do God fcrvice, 3^£?tottet) foE tfte j£mafce» 45 fervice. But the Snake has left out the rcalbn of that Ignorance, which in the next verfc, as our Sa- viour lays, is, Becanfe they have not known my Fa- ther njr me. The like curtailing of the Text the Snake hath pra&ifed, with that of 2 Thejf. 2. 11. where he only quotes the words, They fionld be- lieve a lye \ but left out the reafon of it, which the Apoftlc fays, was, becanfe they received not the love of the Truth. The Snake's Perverfion of that Text, Mir. 6. 1 3. is very remarkable, where he quotes, That the Light which is in fome Men ts Dark- nefs. When our Saviour faid no fuch thing: But is here (hewing of us, How that by Sin and Evil, Man becomes Darkned, and that a continuance herein leads into great Darknefs} and thus words it. If thine Eye be evily thy whole body fl) all be full of Darknefs } wherefore if the Light that is in thee, be Darknefs, how great is that Darknefs ? The Eye is the Organ for Light: That being blinded, the whole Body is in Darknefs \ fo in the Mind, with this addition of unhappinefs, that in this Blind- nefs they think they fee, and therefore call good eviL and evil qood. But our Saviour hath no where taught, That tho' Men fhould fervently, humbly and fmcerely pray for the Gifts of his Grace, Light, or Spirit, that it will Hill be fo much aGuefs, fo much in uncertainty, as to be poffible for thefe, fo fmcerely feeking *, To take the Devil for God, and his wicked Spirit, and his bad Acls for the Holy Spirit, and Innocent Life of Jefus Chrift. No! It is a moft abhorred imputation upon the Doctrine of our Saviour, either to fuppofe it con- tradictory to it felf, or that he who according to Mat. 28. \ 8. Has all power in Heaven and Earth given to him, fhould yet be fo fhort in his Power, or in his Good Will, that he hath not afforded to Man, a molt certain and infallible Guide to that Glory, to 46 Anguis F/ageliatus : Or, to which he calls him. But further, If herein, Man can without a Crime be ignorant or difobe- dient, The whole tenour of the Gofpel is over- thrown, the New Covenant {Joel 2. 29.) is of no force :, and we may with the Apoftle in another cafe conclude, 1 Cor. 15. 14. Preaching is vain, and Faith is vain. For if the Light of Jcfa Chrift is not an Infallible Guide to Salvation, Men are in utmoft uncertainty, of what concerns them moil nearly, viz.. the Salvation of their Souls ; and are herein more at a Guefs, than they would care to be in the ftate of their Healths, or the titles of their Eftates. But now if for Guide and Certainty ( for it is ne- ceflary Men mould herein be certain) he will turn us to the Holy Scriptures, Traditions, Councils, Fa- thers, Ordinances. We fhall find all of them de- clared, ( even by Men of that Church this Snake fays he is of) fuchas are not void of uncertainty, for that through ignorance, iniquity and falfe pre- tences, all thefe have been abufed. So that it re- mains of abfolute neceflity, for all that would have an Infallible Guide to Salvation, to attend the guidings of the Spirit of God, which only can in- fallibly witnefs to their Spirits, Rom. 8. 16. that they are the Children of God. Ibid. p. 1 1 . It would make one merry ( were there not too much of tragedy in the miferable and diftrpt- ttive error ) to fee what pains G. Fox takes to flruggle from under this Objection. If G. Fox's pains could make this Man merry, the Priefl's pains ought to make him laugh out, becaufe they were the greater of the two *, for G. Fox hath anfwer'd 26 words of the Priefts, by 25 of his own. As for the Tragedy, Mifery and Deftru&ion, which the Snake fuppofes, in what he calls our error, there is nothing in it. The DeftruBt- en &c. will be eminently fo, to them, that fell pre- tended 3E j&tintc!) foi tl)C j&nahe. 47 tended spiritH.il H'.'.rc, and among them it will make havOck \ for when Men come to feed upon that fab-* fhmtial Food, John 6.5 5,48. 'Tfje Bread of Life. They will no longer give their Mony for that which is nut £ - nor their labour for that which profitteth -not. Ibid. p. n. He (G. Fox) repeats the Profejfors objection aga'uifl him in thefe words. The Apoftlc Paul thought to do many things againfi the Churchy and thought he ought to do fo, and the Light within did not inform his Confidence. To which G. Fox replies in thefe words j did not Chrift fay that it was hard for him (Pad) to kick againfi Great My fiery. that that prickt him, and was p. 224. not that within him that prickt him. The Snake crys out againfi this Anfwer, Ibid. p. 11. laying, it is manifeft perverting of Scri~ pture; when indeed the Anfwer is found, and true, s appears by the verfe immediately following, Acts 9. 6. And he trembling, and aftonifljed, fiidy Lord,what wilt thou have me to do? Which fhews his inward fenfe of Mind. But the Apoftle, Rom. 7. 9. is large in the account, of the Work of his Regeneration, and he docs acknowledge he was alive without the Law once : But when the Commandment came, Sin revived, and I died. WT hich plainly fhews, the Command was inward; and it was hard for raid to kick againfi this Command, which did thus Jlay him 1 as in the 11th verfe. Our Adverfary does acknowledge, that the Pricks, there, are to be undcrftood the Power of Chrift. And this Power it was, Acts 2. 37. That prickt them at the hearty hd were witnefles of the fheddings abroad of the Spirit at the time of Pentccofl. And of this Power David fpeaks, Pfal. 73. 21. Thus my heart U grieved, and I wai pricked in my reins. Whence, thus in ihort, Paul, a zealous Man, and a Perfccu- tor, 48 Anguis Flage/Utus : Or, tor, is by the Power of Chrift let fee, that he was oppofing his Power in his Saints, by fuch Perfecution. At this in the Apoftle's language, Sin revived, i. e. the fenfe of it, whereby he faw his guilrinefs, and then he died ; from any further Life in it. And whether this be not a heart work, all experienced Readers may judge. Ibid. p. 12. Be fides they are w great corfufion and contradictions amongft themfelves, concerning their No- tion of the Light within , denying and affirming back- wards and forwards, as yon may fee in Mr. ThO. Crilp his jufi and lawful Tryal of the Foxonian Qua- kers. l&f 8$£ X, This is one of thofe Infrances, where- in the great Injiiftice of this adverfary appears, in that, he takes this falfe Charge from a Book writ againft us by an open Enejny 5 and takes no no- tice of any reply by us : Which was largely and fully given to this Adverfary by our Friend Ed. Tenington. And if after the fame manner, I mould objedt and lay, The Church of England are in great Confitfwns and Contradictions, amongfi themfelves, in their Notion of the Trinity, (which has been abun- dantly treated of here of late ) affirming back- wards and forwards ; and recommend for proof of this, fome Book difowned by that Church, the Proof were much the fame. Or if I mould objeel, and fay, They are m great confuiion and contra- diction in their Notion of any other Article } and bring for proof, Harding, Stapelton, or any of the Romifh Church, who, being Adverfaries, have fo affirmed, having no regard to the difallowance of the firfr, or anfwers to the lafl: Imightdeferved- ly be accounted a confident, and prejudie'd, but not a fair or reafonable Man : Yet, Reader, this is the practice of this Snake with us. SECT, 31 £>toitcl; toz tlje ^uabc 41; SECT. I L Shewing^ that we do not make our Souls of the fame Perfon and Subjiance with God) nor afpire to an Equality with him. 1 Shall here, conflder and reply, to his Second and Third Sections together, the Charge being the fame, and the diftinction unnecefTary : For in ii is mode of (peaking, a Samenefs of Perfon and Sub- fr.vice, imply an Equality \ concerning which, be- e I procede to the Quotations in the Snake, I fhall obferve to thee, Friendly Reader -, That ha- igin the beginning of the foregoing Section, gU 1 a brief but real and true account of our Scri- ptural Belief concerning T\)e Light of Cbrift in Men, Shewing that the Soul of Man, being fubjecled thereunto ^ he may by the guidance and afliftance thereof, ( without it he cannot) attain unto Sal- vation: I fay, having (hewn thus much, concern- ing our belief herein \ it is impollible, that we, fo believing, as we do, mould make our Souls ( to ufe his phrafe ) of the fame Perfon and Subfiance with God, or Afyire to an Equality with him. Our Friends, according to Holy Writ, have frequently laid and writ, and mayfafely , That thofe, who by walking in the Lights are become Qiildren of it : are fuch for whom our Saviour Jefus Chrifb did pray to his Father, John 17.21,22,23. That they all may be one, at thou Father art in me, and I in thee 1 Tim they alfo may be one in us ; Tljat they may be on r^ tvpt m we are one. I in them, and thou in E rnt. 50 Anguti Flagellatut : Or, me ; that they may be made perfect in one, and that the world mzy hiow, that thou haft fent me, and. haft loved them, as thou haft loved me. This Onenefs in the Holy Spirit, our Friends have preffed, and contended for^ in Oppofition to the hurtful belief that had too much prevailed upon Men*, of an imagined Diftance of God from Man at this Day: and that Man, was now no more to expeft the Re- velation of the Holy Spirit, without which, our Saviour hath teflified, Mat. 11.27. And no Man Jmoweth the Son, but the Father , neither knoweth any Jldan the Father but the Son, and he to whomfoever the Son will reveal him. This teftimony of Jefus Chrift, with many more to the fame purpofe, do fhew the certainty of Revelation, as in many others, the abfolute neceflity of it is fhewn. Firft, By cur Saviour, who faith, John 12. 50. And I know that this Commandment is Life Ever Lifting and theApoille 2 Cor. 13.5. Know ye not your own [elves, that Jefus Chrift is in you except you be Reprobates ? And for our acknowledging to, and witnefTmg of the truth of thefe Teftimo- nies, declared in Holy Writ, have we met with great oppolition, and miireprefentation, of which, Reader, there follows now divers inftances in thefe Sections of the Stf^foV, which he thus begins, p. 13. " Thou fayeft ( fays G. Fox to his Opponet, Great u Myftery, p. 247. ) Chrift doth not dwell in ec them J&ttfbnalip. Doth not Chrift dwell in " his Saints, as he is in the ^etfottof the Father, " thefeu&flance? . Reader, This our Adverfary gives for a quota- tion from G. Fox his Great Myftery, and that wc might fee, at what he carps, he puts it in Large Black Characters, which yet are not blacker than his Envy and Injuftice*, which will appear thus. Firft^ In that he hath left out the Prieits Words, which CI 31 &ttutci) tot tt)e jSmafcc 5 1 which arc imfound and imfcriptural. Secondly, that he hath left out the beginning and end < ( Fox his Aufwcr. For thy more certain knov. - ledge of which, I fubjoin, firft thePriefPs Wordfj and then G. JSwr his Anfwer. Pricit. Tfo Scriptures are the (LtLlOSD, except y is dare to deny Chrift is God. Let the vIILlO^D of Loci ( meaning the Scripture ) dwell in you richly. To this G. Fox thus Anfvvers. "So he makes the Scripture Chrift, and God: and he doth not by, Let Chrift dwell in yen -, but means the Scri- M pture, and God dwells in you : The Apoille faith^ " Let Chrift Dwell in your hunts by faith 5 and God •c will dwell in you : But thou fayft, Chrift doth " not dwell in Them Perfonally. Doth not u Chrift dwell in his Saints, as he is in the Per- "fonof his Father, the Subltance? And are they ct not of his Flefh, and of his Bone ? Here, Reader , thou mayft fee, that the plain meaning, and drift of G. F>sSs words, arc to alien: and maintain, that Spiritual Oncnefs of which I have been fpeaking and (hewing, that Chrift prayed, thathis Followers might witnefs; and not to make the Soul of the fame Perfon and Sub ft a?? ce with God, as the Snake fuggefrs. But to proceed:, We have found the Snake biting off the Beginning and End of G. Fox's words in the former Quotation 5 in the next place we (hall find him falfe quoting him. But here he is pleafed to give the Pricft's wrords truly as they ftand, p. 1 3. thus, There is a kind of infinitenefs in the Soul, but it cannot be infinitenefs in it felf. A gain ft this G. Fox difputes, And no kind of infinitenefs will fcrve his turn, but infinitenefs in him* J elf, which is the Infinitenefs of God alone : For he only ha* Infinity i* himfelf, as not being given by any other. Thus the Snake's Remark, and now his Quo- tation. E 2 Is 5 2 Anguit Flagellates : Or, Is not the Soul (fays G. Fox) without Beginning? Hath this a Beginning or Ending ? And is it not infinite in it J elf and more than all the World? This the Snake gives for a Quotation from G. Fox\ Great My fiery, p. 90. when, asby the follow- ing will appear, they are only Sentences, Handing at coniiderable diitance in that Book, and packt together in his : and being fo packt, by him, are urged to prove what G. Fox never faid. The place in Great AU fiery is thus, " Is not the Soul without " Beginning, coming from God, returning untcr "God again, who hath it in his hand? Which cc hand goes agaiiiif. him that does evil, which " throws down that which wars again!! it : And " Chriit the Power of God, the Bifhop of the Soul, cc which brings it uf) into God, which came out u from him. Hath this ( viz. the Power, he means ) cc a Beginning or Ending ? And is not this (wc cc the Power, as before) infinite in it felf, and u more than all the World ? Thus G. Fox, the meaning of whole words is no other than thus j Chriit the Power of God, and Bifhop of the Soul, who can only bring the Soul into acceptance with God, is infinite in his Power, and greater than all the World $ winch plain {hnfe of the" place i-s yaftJy different from the perverilon of this Nib- The Snake7 $> next Quotation in p. 14. He makes om Great My fiery ■, p. 91. and gives it thus, Chriflr bring? the SjuI up into G-od, from whence it came^ thy they come to be one Soul. This like the Lalt, is miicrably falfb quoted \ Phe place in Great My fiery ^ Handing thus \ " So ery one being turned to the Light, which '-v Chrift the Second Adam hath en light-ned them .ithal, they fhall.fee, Chriit: the Bifhopof their Souls ovver of God, which i< immortal, and " brings 31 jfetottctj f oz tl)c £maftc 5 ? u brings the Immortal Soulin, to the Immortal u God. Chrijt the Sandtification, who fen&ifies " their Bodies and Spirits, and brings the Soul i tc into, from whence it came, whereby they be- u come one Soul. Thus G. Fox, who herein is very plain, (hewing how the Work of Regenera- tion, is began and carried on, till the Soul arrive at that Spiritual Marriage-Union, and Oncnefs:, for which our Saviour prayed, that the Saints might witneft. The Snake's next Quotation , p. 14. is from Great Afyficry, p. 229. Thus, Who are come up into the Bijhop Chrifi, arc cue Soul. To which he gees on , and adds, tho' cut off by this Snake, rl'hcy know the hand of Cod which the Soul lives in. And it isdoubtlefs very true, for whofoevcr, through obedience to the Holy Spirit, comes to be one in Chrift, do certainly know his Power, by which that Work is wrought, and in which they live. The Snake's next Quotation in p. 14. is from Great My fiery, p. 273. thus, It is net horrid Biafphe- my to Jay, the Soul vs a part of God, for it came cut ■if him', a>id that which came out of him, is of him. Of this the Snake lays, Fox does not fay, that the Soul tame fi'om God, that is, God Created it : But it came of God, as a part of God, his Sub{la?ice^ Verfon and Efftnce. But it is very fa lie, for G.Fcx ocs not fo fiy, nor does his words import more than that it is created by God;, and the Lafi words, which next follow, and which the Snake ith bit oif, do ihew as much: For G. Fox faith, it rej ^ in 'him; and fo certainly every rcgt..e~ I ^oul does. But for further proof that G. Fox did not mean more, or other, than that the Soul was created, .id that fuch was his belief, fee hit] I 00K, J- $y • here (peaking of the Soul, aijc ^ 3 / 5 4 Anguis Fl age Hat t46 : Or, i wiii — i - ii ■ i i n ~ ~" thefe; " God breathed into Man the Breath of " Life, and he became a living Soul, who hath all u Souls in his hand, and the Soul is Immortal \ tc and Chrift the Bifhop of it is Immortal, and cc God hath it in his hand, which goeth againft cc him that doth evil, whole hand is Immortal : " But Man tranfgreffing the Command of God, " the Soul lies in Death : So Chrift is the Bifhop " of the Souls, and they that come to know Chrift, M their Souls rejoice in God their Saviour, Luke, i . Here G.Fox hath very fully and exprefly decla- red his Judgment in words unexceptionable to the Cavils of the Snakey and contrary to his falfe infi- nuations. Now in that I have brought another Quotation in the lame Book, to put out of doubt G. Fox's meaning in the former : I have herein ufed a rule which the Snake lays down, p. 195. viz. To hear G. Fox explain himfelf in other places of the fame Book, The Snake's next Quotation, p. 14. is from Great My ft cry, p. 100. where he hath only taken thefe words (which I take to be wrong printed) of a paf- fage. u Is not this of God's Being } when in the Book u it felf it is thus ? And is not that which came out cc from God, which God hath in his hand, taken up u into God again, which Chrift the Power of God is cc the Bifhop of, is not this (Divine Life of the Sod ) cc of God's being? By the context of which words, it is plain G. Fox means no more than as is above obferved from p. 337. The Snake's next Quotation, p. 1 4. is from Great My fiery, p. 24.8. Whence the Snake does, but not fully give the Prieft/s words, which in that Book are thefe. Pricft. It is a falfe thing to fay Chrift' s Ferfon is in Mm. To which the following anfwer (at which the Snake cavils) is made by G.Fox^ which is as much as as to fay, " None arc of his Flefh, or of his Bone. " nor cat it, nor had his Subftance. From which words, I think, nothing is j lainer, than that the Anfwer is Scriptural, and the fenfe of it Spiritual, as fee Ephef. 5.30, 52. John 6. 63. The Snake's next Quotation in p. 14. is from Great Myftery, p. 207. in which he hath not given the Prieft's Words, nor but part of G. Fox's An- fwer } but I (hall give both for the greater evi- dence of Truth. Pricft. God hath a Chrift diftintl from all other beings whatfoever, whether they be Spirits or Bodies. G.Fox. " God's Chrift is not diftinct from his " Saints, nor theirBodies^ for he is within them, nor " diftinct from their Spirits, for their Spirits wit- cc nels him: And God was in Chrift, reconciling the world " to himfelf, who is the head of every Creature , and " there is not any Creature, but it's manifeft in " his fight \ and he is in the Saints, and they cat " his Flc/h, and fit with him in heavenly places. This, Reader, is fb plain Scripture -, that it would raife an inquiry, how envy it felf cloaked with pretences to Chriftianity, fhould carp at it. The Snake's next Quotation, p. 14. is from Great Myftery, p. 88. Chrift is the Eleft. The Reader may eaiily fuppofe G. Fox faid more} but the Snake thinking, from thefe, to draw fome unfound fenfe left the reft behind him : In which he being abun- dantly miftaken, I fhall not trouble the Reader with a larger Quotation, but only obferve, that the Evangelical Prophet Ifaiah 42. 1. faith of Chrift, Behold my Servant, whom I uphold, mine CtlCCt in whom my Soul delighteth. And the Holy Apoftle fpeaking of Chrift, faith, 1 Pet. 2.6. Wherefore U I contained in the Scripture, behold I lay in Zion, 0, Grief Comer Stone (JUct and Freciow. £ 4 v» 50 Anguis FlagelUtut : Or, The Snake's next Quotation in p. 14. is from Great My fiery, p. 3 1 o. " That they who are of the Faith, " are the Flefli of Ghrifl, the Flefli of him who P fuffered. Here he has falfc quoted G. Fox's words, which are thefe. u No Man knows ( that u $c favingly ) the feed ( Chrifi ) that was offered, " the Sacrifice of the whole World, but as he knows u it within, through the Faith -, and who are of " the Faith, they are of Abraham :■ They are of " the Flefh of Chrift, the Flefli of him that fuf- If fered. The Apoftle fays as much, and fays true, Eph. 5.30. I have now done with all the Snake's Quotati- ons in his fecond Section } in which, Reader, I doubt not but thou wilt obferve the great inju- stice of the Snake in feveral kinds ; as firft in falfe quoting G. Fox's words, which is a practice fo bafe, that it is impofiible it can conlilc with a fair pre- tence of being herein concerned in Love to the Souls of thofe he would pretend to preferve or reduce, No, it is a practice directly oppofite to all pretences of Humane Juftice -, and it cannot be lefs, but rather more, to pretend to do it for God's fake. Next, his Injuftice is not lefs, in per- verting the fenfe and meaning of the places, which he truly quotes -, by cavilling at, and giving ex- pofitions, quite contrary to the plain fenfe of the Writer. For it is very plain, that the whole fcope of all the Paflages hitherto quoted, are fuch as have relation to the Spiritual Vnlon, and Onenefs of Chrift with his People. Which both Chrifi himfelf, and his Holy Apoflles have very frequent- ly held forth to us by Similies, which fall under the. notice of fenfe 5 that thereby mankind, might more readily come to apprehend them : Thus jChriflfaid, / am the Vine, I am the Door, and except tat my Fie fa, and drink my Blood, &C And the Apo- ' file, 1..*. * — — . T — 31 ^tottcl) foj tlje £mafte. 57 ftle, wc are of his Flefh, and of his Bone, with abundance more fuch like expreflions; which, if in a litteral fenfe were to be expounded : Such expo- sition would be plain perverlion, andagainftit our Saviour hath given a Caution } The words that I /peak, they arc Spirit, and they arc life, John 6. 63. Snake p. 15. I will tell you before I go, Mr. Penn's excitfe for G. Fox in all the fe particulars. He lays it upon George's extream Ignorance. For Proof of this the •^quotes IV. Venn s invalidity of JWaldo's Vindi- ion, p. 3 5 3. where W. Venns words are only thefe, He (G. F.) obferves no nicety of expreffionin hi sWri tings, and it is therefore difingenuoufy done of any to make this ill ufe of his plain and vulgar phrafes. See, Reader, how apt this iMan is to tell lies ^ for W. Venn lays it not on ( nor does not fay it was ) his ex- tream Innorance : But W. Venn lays the fault upon J. Faldos extream di (ingenuity, as I now do upon the Snake 's. Snake, p. 15. An indijferent Man would rather d Ne Sutor ultra crepidam That this Fox flwuld rather have kept to his oriainalTrade. Here, Reader, fee this Man's contempt, by a Profane Jefr, upon the meannefs of G. iWs Cal- ling. What would he have faid to Amos the Herdfman, Peter, fames and John, Fifhermen, and the reft of thofe Holy Men, whofe mechanick Occupations were no hinderance to the High Offi- in the Church, to which God called them: It is not unli , that from men Spirited as this Snake, their Entertainment was, Ne Sutor, &c. But this need not trouble us, lince we find that G.Fox, where he (peaks of the Soul (as in the places before fevcrallv quoted) doth fpeak fo diftindtly of it, as that he neither declares it to be God or Chriir. ; nor dorh he confound the Being of Man, with the Infinite Being of his Creator, as is fallly charged 5 8 Anguu Flagellar : Or, charged by this Adverfary. G. Fox hath frequent- ly faid to this purpofe, ( and it is very true ) that tht Spirit of Man is illuminated with a divine Light from God, through the mediation of Jefus Chrifl : But he hath never faid, that ihe Spirit of Man was God. No, he could not fo fay : but by wilful perverikm, this Adverfary ( as fome former ones ) perverts as well as mif-quotes him, and will not have him to mean as his words plainly fpeak : For when he fpeaks of the Soul of Man, both with refpeft to its original Life, as breathed from God ; and degenerated through difobedience , and alfo with refpect to his ipiritual Reltoration, by the Power and Spirit of his Creator, and hath there- upon fhewn :, how that the Soul through difobedi- ence, to the Power that Created it, became eftran- ged, and at enmity to it } and that this enmity and wall of Separation could not be broken down, and the Soul brought into the Love and Favour of God, but by Chrifl, who in Holy Writ is declared the Bi- ihop and Shepherd. Our Adverfaries have then often perverted his words, and would have them to mean, ( which they cannot ) That the Infinite Ejfence and Being ( with other the like terms ) of the Life of pod or Chrift^ were the Soul of Man. But thefe perverfions are our Adverfaries, and as of G. Fox : So of all owned by us, it never was believed by us, that the Soul of Man was the fame Ferfon and Suhftance with God0 as is moll falfly charged by this Snake. I come now to the Snah\ third Se&ion, Of the Quakers a/firing) &c. which he fays, p. 17. is in effect proved already \ but yet he bellows nine pages upon it, of which great part is taken up in /Quotations, which 1 mall conlider in their order. The firft in p. 1 7. is from Great Myftery^ p. 282. ": for Chrifl: ( fays he ) makes no diftinction in his >c words. 3( ^>tettcl) tot ttje £mahe, <;9 Cc words,but laith,2k ye perfect as your Heavenly Either " is And as lie is, Co arc \vc \ and that which u is perfect, as be is perfect, is in equality the fame. In this Quotation, that the Snake might bring the parts of it together, as near as well he could, he hath made a break for another Text, which G. Fox ufed, viz* And be ye merciful as he is. And after all his carping, it is the Doctrine preached by our Savi- our, and moftly in his words, viz.as Afof.5.48. Luke 6. 36. and the Jail Scripture G. Fox there mentions does mew, 1 Job. 4. 1 7. To which he might have ad- ded thofe othcrTexts,i Joh.2.6.3. 3.7. where we are exhorted, to walk, even as he walked,to purify our [elves even as he is pure, and to be righteous as he is righteous. Which exhortations it is impoflible to witnefs fulfil- led \ otherwife than by the Afliffance of the Holy Spirit,which as G.Fox faith, is in equality with God. And the ExpreiTions being Scriptural, it need not tioublcus that he is angry: Nor do we, nor ne- ar did we underfrand thefe expreflions in Holy Writ above-mentioned, otherwife than to relate to the Operations of the Holy Spirit in men. For we never imagined that ever any Man or Woman Cdii be, even as God is, or even as Cirri ft is, quate- Um, God and Chrift. The Snakes next Quotation, p. 17. is from Saul'* Errand to Da ma fc us, p. 8. He that hath the fame Spi- rit that raifed up Jefus from the Dead is equal with God, Which is (as declared by G. F. at his Trial, here- after mentioned ) to the purpofe before, for when ien are guided by the Holy Spirit, they are cer- tainly guided by God: For the Father, Son and Holy Spirit are one God, and therefore equal, and :t which is equal, as G. Fox often expreiles it. The Snake\ next Quotation, p. 18. is from G>v.tt My ft cry, p. 248. u All that have the Son and Holy u Ghoft, have that which is Equal in Power and £ Glory with the Father, TM> So Anguis FlagelUttu : Or, This Quotation, Reader, is another inflance of the great infincerity of this adveriary, in that he hath placed the words here, as ipoken and afTerted by G. Fox (which yet are found and true ) but they were not otherwife than thus. The Priefl had de- ni'd the Revelation of Chrift in Man, otherwife than byAdoption,and his (ChrijFs) Equality with the Fa- ther : in anfwer to this G. Fox mentions that paf- fage in the Aflemblies Catechifm, The Holy Ghofi ,avd Son are equal in Sttbftance, Power and Glory with the Father ; and then thus queries ( not ailerts, tho' it be true ) what t Then all that have, &c. See the Readinefs of this Man to mifreprefent things. The Snake's next Step, p. 1 8. is, to whom he -floutingly calls the Renowned Francis Howgil, who he fays is yet more exprefs in this Blafphemy, if more .can %€. .His quotation from F. Howgil, p. 232. of his Works is, " The firft .thing thy dark Mind ftum- - *c bles at (fays he to his Opponent Edward Dodd) is that " ibme have laid, they that have the Spirit of God, " are equal with God. He that hath (i. e. obeyeth) totrel) fo? tljc ^tmfcc 6i e next, Reader, is another Lnftance of the s lnjuiricc, in urging againft us, a Book writ by one R. Gordon, an open Enemy, taking no no- tice at all of any Anfver of ours, in which pra- ctice I have already detected him in p. 48. fore- goingand (hall have occalion hereafter,aud therefore (hall not fay more of it here, nor take notice at pre lent of die pailagcs he urges from that Book, which yet the ibber and unprejudiced Reader cannot call a leaping over it, becaufe not urged upon va- lid Authority. The Snake's next Quotation, in p. 18. is from f s Errand, p. 7, 8. Jefus Crrift, the Myftery faffed before : The fame Spirit now, takes upon it the tame Seed , where it is manifefted. What pray ? is this more than to fay, Jeius Chrifc the fame yeftcrday, to day, and for ever ; and is found and true? For they who obey his words, do know of his Doctrine, and they do experience him, to be the fame he ever was. Snake p. 1 9. Having thm fiewn the Quotations of the Qitakers, out of their printed Books. I will now fur- r prove my Charge in 3lCgcll j?0£!U againft them^ by Evidence upon Oath. Having hitherto detected the Snake in falfe quo- ting of our Books, and perverting the plain Senfe and Meaning of them , fo as it is obvious to the intelligent Reader. I (hall now examine and detect his Legal Form, but firft will fhew what it is. Snake p. 1 9. UHoich yon will find in a Book printed 1553. Enutulcd, A Brief Relation of the Irreligi- on of the Northern Quakers, &c. Here, Reader, Is the Snake's Legal Form', A Pam- phlet, writ by profeiled Adverfaries ; ( like the Snake ) which pretends to give an account of two or three Trials of C. Fox and J. Nayler for Biafphe- Anguis FlagelUtus : Or, my: and what is in this related, the Snake fays is j)jOtlC& by evidence ^upon Oath. When indeed it is only a great Argument of the Snake's Ignorance or Malice (I rather think the laft) to call a pri- vate Pamphlet a Legal Form. A Charge of Fad done many years paft, and brought to Trial in Courts of Juftice, cannot be faid to be prov'd in lUgal ifOJUl, if the Conviction of the accufed cannot be proved by the Records of the Court. Which I dety the Snake to produce. Nay he can- not, becaufe the Parties were difeharged from their Accufations, the Evidence proving infufticient againft them. And now for the Snake, ( in his own Language) Boldly and Impudently to give the Lye to the Judge of the Affize : or other Magiftrates before whom thefe Charges of Blafphemy were brought againfl: G. Fox and J. Nayler, and to fay it was proved, when it was not, argues Impudence towards the Magiilrates, but Villany towards the memory of the Accufed : For had it been proved, they mufl have been convid, and have fuffered the demerits of Blafphemy : And all this would have been up- on record. But befides this, one grand and noto- rious Lye of the Snake's, viz.. That the Charge was froved ', there is in. His Legal Form many other Lyes, which I fhall deted as I come at them. Snake p. 1 9, 20. There ( the Snake directs to that Lying Pamphlet ) p. 2, and 3. Ton have an account how G. Fox did avow himfelf over and over to be equal with God : being asked by Dr. Marfhal, in the yre* fence of Mr. Sawro, Col. Tell and Col. Weft, Juftices cf the Peace in the County of Lancafter, at a Private Sejfions in the Town of Lancafter, whether or no he wat equal with God, as before that time he had been heard to affirm f His Anfwer was this, I am equal with God. Pray 3K j§>tt)ttcl) f o;t ttje jfenaUe. o ? Pray, Reader, obilrve, had this been true, that C. Fox had fo anfvvcrcd as the Snake fays he did in the pre fence of three Juitices, what need was there for Afurjh.d and AU.im to (wear it againft him ? iincc the Juitices, if they had heard it themfelves, might have convicted him thereof upon their own perianal hearing, without other evidence. Or how likely is it that Col. Weft and The. Tell, both jufticcs upon the Bench at this Tryal fhould lign a Superfedeas "(which both of them did) for his ac- quittal: if cither of them had heard him fay the words charged ? Or how could he have been dif- charged for want of another Evidence, when his Adverfaries might have brought in the three Juitices againlt him, had it been true, that they had heard him themfelves ? But befides there are two Lyes in this Paragraph} the firft is, There was not any Juftice of the Peace, or Colonel named Tell. Se- condly, C7.Fa.vdid not anfwer that he was equal ;th God. But thus it was -, There were Eight feveral Charges againft him -, the fourth of which was , that he had [aid he was equ. with God-, which, being asked in Court, He made the following anfwer. G.Fox, That was not fo fpo- ken by me : But he that fanttifieth, and he that is fanclified, is all of one, Heb. 2. 1 1 . It is God and Chrilt that fanctificth -, and the Saints are all oneia the Father and the Son, They are of his Bone, and of his FIcJIj, Ephef. 5. 30. And the Father and the Son are one, and they are the Sons of God, Gal. 4. 6. And as they that are joyned to the Lord are one Spirit, Jo t\yey that are Joyned to an Harlot, are one FleJJt, 1 Cor. 6. 16, 17. This the Scriptures witnefleth, and I witnefs. This Anfwer is Scriptural, and is directly oppolite to what he was then charged with, as it alio is to what the Snake's Pamphleteer, fays he did then anfwer. Snake, 64 Anguis Flagellate ; Or, Snake i p» 20. This Blafphemy hath been attefied up- on Oat^ by the a} or ef aid Dr. Marfhal, and Mr. Ab- tarn, School Mafter at Lancafter, before the Juftices at the I aft Sejfions held at Appleby,- the %th of Janu- ary 1652. and before "fudge Pulefton at the I aft Af- files held at Lancaiter, the \%th of March 1652. This is falfe in both the parts of it. For G. Fox had not any Tryal at any Seflions in Appleby, in the year 52. Nor had he any Tryal before Judge Pulefton, or any other Judge, at any Aflize held in Lancafter, in the year 1652. Thefe notorious Lyes I charge upon the Snake, let him clear himfelf if he can. But for the Readers fatisfaction and information* I ihall briefly fay, G. Fox was at Michaelmas Sefli- ons, in Lancafter, in the year 1652. (at which time was upon the Bench, with others, as Juftices of the Peace, Tho. Tell and Will. Weft) called to anfwer to Eight Articles of Blafphemy, &c. charged up- on him, by Three WitnefTes, viz* Altam (but Marftal did not fwear) Birkett and Attkinfon^ ( this laft a young Lad) which Charge the Evidence did fwear was gathered by them, from words fpo- ken by him at a Meeting fome time before. But when to the feveral particulars, they were by the Bench feveral] y interrogated, they were confound- ed} infbmuch, that Birkett faid, he could not an- fwer diretlly ; but the other could fay it. To which the Bench reply'd, Have you charged the Prifoner upon your Oath, and now fay, He can fay it ? It feems you did not hear thefe words fpoken your felf. To this Confufion of the Evidence, was alfo added the Teftimonies of many People, who had been at that Meeting where the words were charged to be fpo- ken, and did then declare in the open Seflions, that nofuch words asthofe charged were then fpok- en by G. Fox. Beiides all this, G. Fox did then him-, felf go through all the feveral Eight Articles of op* 31 £>tottct) I o j ti)e £make. 6 5 his Charge, and (hewed his Scriptural Belief, in oppolkion to the Blafphemics they had (worn. By which means the matter iflhed thus; a Supcrfe- dc.is was granted againft a Writ which had gone out for his apprehending, tho' he was not appre- hended upon it, but came voluntarily to this SefTi- ons to anfwer his Enemies falfe Charges. Belides this, G.Fox had no Tryal at Appleby or / vie After, nor at anyAflize at all mLancafter. in 165 2. Thus, Reader, the Snake's Legal Form is falfe, both. in matter and form : and himfelf by thefe his Lyes, muft be fcandalous, much below the dignity of a Pleni-Potcnt, which by a ridiculous aflurance he arrogates; when in p. 336. He pretends to demand re on in the Name of the Chnrch of England i By what Name mud he be now impleaded, whofe Legal Form has only ferved to fhew that he is Truly proved a Lyar ? But the Snake has not yet done with his Legal Form, Ibid. p. 2 p. 3. ( He refers to the Brief Relation. ) It is likewife witnejfed, That J.imes Naylor affirmed, That he vas as Holy, Juft { Good, as God himfelf 'Tis true, it was fo witnefTed, butfalfly ; there- fore when James Naylor was cenven'd at Appleby Sefhons in Janaary 16 52. The Evidence proving inefficient, he was acquitted, and did by the An- fwers he gave to the Queftions, put to him by the Bench, in matters of Religion, fhew himfelf nei- ther Blafphemer, orHeretick, as was charged. Snake, p. 2 1 . Thefe Monftrous Blafphemies occafio?:ed r Petition from the Gentlemen of that Connty, to the then CWnril Of tstltt. Forbear Lying, It was not monftrous Blafphemy; but monftrous Difappointment did occafion Chat Petition. For when G. Fox and J. Naylor in the face of the Country did appear Orthodox and Scr * ptural in their Faith, and thePerfons that Swor£ F againft *"■ ■ ) ■ 66 Angais FUgellatu* : Or, , | IMMMI HI ■ ~ ■■■■■■— - — ■ - — — ^- ^— ~- ■ -^ againfl them, infufficient in their Evidence, by which means they were both cleared ; Then it was, they ran to Wloite Hall, with thofe Lyes which they could not prove at Lancafter againft G.Fox, nor at Appleby agarnll J. Naylor : And of thefe Pe- titioning Gentlemen, there were of the Priefthood much about the number mentioned, Afts 23.21. And they were no- lefs difappointed. For the Council difmift the Petition, with its annexed Schedule. Wherefore I alfo fhall only confider fb much of it as is yet not reply 'd to. And firft for James Milner, mentioned in the Schedule. I fhall fpeak of him in anfwer to the Snake's 21ft Section, wherein the Snake fpeaks more largely concerning this Man. Another Article in the Schedule is ; 3U0tt8t& 5f |U, Profejfeth that Chrifl had never any Body but his Courch. To this Article, The Honeft Old Man, being yet in health and ftrength, through the mer- cies of God, and preferved out of the Jaws of Vi- olence, he anfwers for himfelf. I have not at any time profefled that Chrifl: had never any Body but his Church ; nor did ever fpeak any words tending to it. Leo. Fell, Snake, p. 22. G. Fox wrote an Anfwer to this Petition, and to every Article in the Schedule, which he Entituled, Saul's Errand to Damafcus. 'Tis true, he did fb, and a Pretty Book it is, and anfwers the End for which it was writ. Ibid. p. 23. Fox having produced fo particular a Charge of Grofs and Abominable Blafphemies againfl himfelf and Partners, did it on purpofe, that he might the , more exaBly, and in terms mofl tx$ltf$ and^lffitl) Renounce and Difown them. The 31 ^tottcl) fo;t tljc Sialic 67 The end for which 6\ &x did in thai Book en tulcd >.:..'/'* Errand^ &c. fet down the Petition of fomc Priefts, and others of the County of L**~ umtttr to the Council of State, together with the Crimea mentioned in their Schedule :, was indeed that he might fully anfwer them, in mewing the Quakers Belief in oppolition to thofe folfe Charges. And this is done in that Book, in terms fo expreft and plain, as leaves no room for doubt, unlefs to fuch whom nothing will fatisfie. For to each par- ticular Objection, he gives a diftinct Anfwer ; and that in Scriptures quoted for that purpofe. But this fame Adverfary feems to be dillatisfkd with fuch Anfwer \ as no doubt he would have been with that of our Saviour to the Captious Jews, Mark 1 1 . 3;. and 12. 17. and with many others of the like kind, which he may be plcafed to fay, arc not in ms fiiffcie/itly exprefs and plain. Ibid. p. 24. Nay, he down-right owns, and jafttfies : greatefl part of them, as their preternatural Cvn- :d Ouakings, Foamings and Swellings of their Belle;, which JeizJd them at their Aiectinv;, even Lit- tle Children who could not counterfeit. It is an unaccountable degree of Impudence, for a man, with fo much aflurance as this Snake does, to fiy G. Fox owns and jufiifies Preternatural Convul- fions, Foamings and Swellings of Bellies, and that of Little Children : When G. Fox has not in that Book one fuch word. That I may not herein impofe up- 1 the Reader, as the Snake has done •, I will here give intire G. Fox\ Anfwer to that Objection ; and then the Reader may find whether I or the Snaht be the Lyar^ the page the Snakt quotes is p.5. of Sauls Errand, which is thus, Aifw. " The Meetings of the People of God, " were ever ltrange to the World ; for it was as " though fome ltrange thing had happened to F 2 "the cc" 68 AnguU Flagellates : Or, " the Saints, as we read in the Scripture, Pf.iL "'71. 7. 1 Per. 4. 12. Which fhews they are in cc the fame Generation wondring and Arranging at " the Work of the Lord, defpiiing and cafting u Scandals, Slanders and falfe Reports upon them. cc And where the Works of God are now, Atts 1 3. M 41. they think them ftrange things now, as was " then, who are alive in the Flefh. It would be M a ftrange thing now, to fee one fall down, as " Paul fell down and trembled, and as Daniel fell u down and trembled, Dan. 10. 9. And to fee one M as Habakkuk, his Belly to tremble , ^^ kV Lips u to quiver i Hab. 3. 16. And as David, to lye roar- cc />/£ ^// rib* -D^ /o^-, who cryed till his fight was '' grown dim, and his Flejlj faiVd of fame fs, and till he could number his Bones : And to fee one as Ifaiah, u to rent his Garment and his Mantle, and to pluck his cc Hair off his Headland off his Beard and fit dnwn afto- cc nified. And would it not be ftrange to fee fuch " an Aflembly as came to Ifaiah^ I fa. 66. 5. Which tc had all trembling Hearts ? Hear the Word of the cc Lord, all ye that tremble at his Word ; work out your cc Salvation with fear and trembling. Before their face s, cc the people jhall be much pained ; all faces, jhall ga- cc ther blachicfs, Joel 2. 6. The Prophets and Mi- " nifters of God have all one Spirit ( according cc to meafure ) and did encourage thofe that did u tremble : Wherein it fhews, that you have not 4C the fame Spirit, but feek to perfecute and fix " Scandals and accufe them falfiy. Here, Reader, thou mayft fee the injuftice and falfhood of this Adverfary, in fo boldly aliening what there is not a word of -7 tho' he fays,- p. 24. 7l)c Matter of Fact ¥ ox owns, p. 5. Thou haft her? G. iWs anfwer from p. 5. Prav fee if it be as the ike fays k is. Tb« \ 31 ^>ttntct) foi ttjc £>nnhc, 69 The Snake has one Hifs more 5 In this Section, with which he concludes it : and that hat James M.'.kc \ of whom I have referved to fpeak in an- fwer to the Stab's 21ft Section, As I have already hinted, p. 66. Wherefore I now come to the Snake's 4th Sedion, of the Quakers Pretence, to a iinlcfs Perfection. N SECT. III. We do own and believe^ that it is our Duty to prejs on to Perfection ; which by the ajfiflance of the Spirit of God vre believe it pojfible to attain unto. R , I have already (hewn thee in Seel. r. u p. 43. what we mean and underftand by the Light within^ viz. Jefus Chnfl as teftified of in Holy Writ i where the Aportle certifies, 2 Cor. 5. 19. Tlj.itCod was in drift reconciling the world to himfelf^ and we lay, that as Man, through obedience to the Holy Spirit, comes to witnefs a being reconciled to God through JefilS Chrirt, he will more and more :nefs a growing into that Holy Onencfs, that Spi- ritual Union and Communion which our Saviour hath prayed his Difciples might witnefs ( as isal- tdy fhewn, Sect. 2. p. 64. tho' mifintcrpreted by our Adverfarics to be an afpiring to Equality 1 ore. with God : ) And all, who in their feveral degrees ot growth in Grace, do witnefs the going on of this Work of Reconciliation, mu ft witnefs a going ci to Perfection. And I cannot fee any abfurdity f 3 id Anguis Flagellate : Or, in this Scriptural Doctrine. For if I, through the Power of Chrift, have witnefled a Being by him fet free from one vile Affection, or one inordinate Lull. Have I not good reafon to hope, that he that hath began this good work, is able to finifh it? and lb of the reft of Humane Infirmities, which cannot be overcome but by the afTiftance of a Di- vine Power :, which being altogether Perfect in it felf, will lead on to Perfection all who are obedi- ent to it. Yet this Plain and Scriptural Doctrine, profefled by us from the firft, hath met with great cppofition and perverfion, as now by this Snake. Snake, p. 25. After having Jljewed the Quakers claim to an Equality with God, to be fart of him, of one Soid, Being, V erf on and Effence with him : It may Jeem a faying lejs, and going backward, to fay, that they pretend to a finlefs Perfection. How idle and falfe is it in the Snake to fay, we pretend to be one Perfon with God, when we re- ject the word Perfon as too grofs to be applied to God or Chrift, or the Holy Spirit? But after ha- ving fhewn the falfity of that Charge, as is plenti- fully done in the foregoing Se&ion, I (hall go for- ward to fhew alfo, as is above hinted, that the Sinlefs Perfection we contend for, is only in the Holy Spirit ; and no further ours, than we come into obedience to it -, and through obedience to it 'tis poffible, 2 Pet. 1.4. To be partakers of the Di- vine Nature. But becaufe our Modern Quakers are abated fome- what from the Loud Blafphemies to which they at firft pretended, &c. Here, Reader, Is an Inftance of the Hypocrifie and Confuiion of this Man. He had charged us, Seel:, i, 2, 3. that at our firft fetting up, we were to the Height, Blafphemons and Mad. ' For the proof of this (J. fox's Gnat Myftery is quoted oftner than any 31 &rtmtctj foj tljcSnakf. 71 any other Book. But the Modem Quakers are abated, &c. and for proof of this G.Fox\ Great A fy ft cry is quoted oftner than any other BooJv.So that the lame Book fhall anfwer contrary purpofes ; and it is only owing to his Viperine Love -, or elfe from that Book he might have attempted to prove us any thing, but what we are. But his Malice is Teen and difpifed. Ibid. p. 26. I have before quoted Air. Penn upbraid- ing the Church of England, as oppofers of perfection^ and rediculing hs, for con fe fling our felvcs Sinners, and imploring God's mercy. Anal have in anfwer to it, p. 41. /hewn that IV. Venn neither upbraids nor ridicules the Church of England for confefling of fin, and imploring God's mercy. But he fpeaks againft finning and confefling, confefling and finning ; and fb to go on from feven tofeventy: this He, and this all good Men muft fpeak againft, becaufe it is againft the Law and Will of God. Ibid. p. 26. Now hear G. Fox'/ Great Myftcry p. 1 01. It is the Doctrine of Devils that prcacheth thai Men flail have fin, and be in a Warfare fo long as they be on the earth. What can it be, other than that ? Becaufe we know, not only from what was promifed,but by the fruits of true Faith, that it giveth victory over the World : And it's impofllble for any Men to be Victors over Sin, while they are in bondage to it. Ibid. p. 26. A quotation from Great My fiery p. in. "They that pretend coming to God and u Chrift, out of Perfection, they be in Error. And it is doubtlefs true, for there is no coming to God through Chrift, whilft in fin -, and accord-* ing to this, God by his Prophet calls to the Hoiife of Ifrael to put a way their fins, Then come, let** reafon together. But he would not reafon wirk F4 '•'•• 72 Anguis FlageUatus : Or, them while they were led captive with the Love of their Iniquities. Ibid. p. 25. From Great Myftery, p. 231. "All " who come to Chrift, they come to perfe&ion. 5Tis very true, for out of Chrift I am fure there is none. Ibid. Great Myftery p. 231. They attaia po perfection in the Life of God. There is no other way to attain it, than through that Life which is the Light of Men. Ibid. Great Myftery, p. 271. "For who are fandtified, have cc perfect Unity, perfect Knowledge, perfect Holi- " nefs. Who are fanctified are in Chrift, in the Apoftie's phrafe have put on Chrift ', and who have .him, have perfect Unity, Knowledge ahd Holinefs. Ibid. Great Myftery, p. 281. "The Life of the " Saints is Chrift, not finful at all. The Evan- gelift hath teftified of the Life of Chrift, that it is the Light' of Men : And the Apoftle fays, when Chrift who is our Life, &c. Col. 3. 4. And this Life, Chrift, is not finful at all. Aud I do hope, fhat the Snake will not be fo impudently Blafphe- mous, as to fay of this Spiritual Appearance and jLife of Chrift in Man, as the Jews laid of him while he dwelt on the Earth, John 9.24. As for this Man, we know that he is a Sinner. Shake, p. 26. William Shewen ( a great Quaker Treacher, in his Treatife concerning Thoughts and ima- ginations, Printed 1685. P* 25- re¥refents a Quaker iz. To foretell things to come, to work Miracles, to go with particular Mcffages from God* ■ -j- 3? IS 31 £>toitel) foj tljc £>nafcc, 75 Tis vcrv true, their Degrees of Revelation were much higher, but differd not in Nature ; and fo it is at this Day: For, luch whom Chrift doth now Prepare, Fit, Furniih and Qualify, with, and by his Holy Spirit, and fend them forth in the Work of the Miniilry ; their De- crees of Immediate Revelation are much higher^ than that Degree of Immediate Revelation which I have above fpoken of: And in thefe higher Degrees of Revelation; God may give £ttt to Prophefy or foretell things to come, and fend Another with a MefTage, as fhall feem good in his • ht , and all this by the Immediate Revelation of the fame Holy Spirit, which reproves the World of Sin ; tho' in a Higher Degree -7 and by the [gher Degrees of this Immediate Revelation, it may pleafeGod by his Servants (for God hath not, in his revealed Will, declared that he would not) to work Miracles: But, as his Minifters at this Day have no New Gofpel to Preach; fb it is not ncceflary that the Work of the Miniflry mould be commonly attended with fuch external Credentials, if fb, I may call Miracles. Ibid. p. 28. And to this, G. F. pretended, even to Outward Vifions and Revelations ( as in his BLifphc- mnns Journal ) particularly, upon a High Mountain in Yorkfhire, where he tells of his receiving Commijfion to Preach. Th3t G. F. had Flfons and Revelations (feme of which might be Outward) and did receive a Com- mijfion from God to Preach, he hath given more 1 better Proofs, than the Snake hath, that G. F% Journal is Blaffbemom : For, of this I find no Proof, but the StudCs own confident averring of it. But among the Proofs of G. Fs having received Commijfion to Preach, none of the fmalleft, are ■the many, who, inilrumentally by him, were turned J 6 Anguti Flagellaas : Or, turned from Darknefs to Light, and from the Power cf Satan to the Power of God: To which Power of God, as they did attend and grow up in, they were the Living Seals of his Miniilry. And tor the Plfions and Revelations, which G. F. hath declared he had, there are none of them that are repugnant to the Holy Scriptures, but are confident with, and agreeable to the fpecial Manifeftations of God to his Children, mentioned therein, which nothing that is BJafphemous can be. Nay, fur- ther, God hath promifed, Joel 2. 28. That in the pouring forth of his Spirit, He would give Prophecy, Dreams and Vifons ', and that it is fulfilled in the Gofpel Difpenfation, the Holy ApoftlePc- etrhath tefcified, Alts 2. 16. hid. p. 2 1 . Fox does plainly diftinpuifl] betwixt the Ordinary Experiences of the Inward Operations of the Spirit of God upon our Hearts, and the being fent Immediately from Godn with fitch a Meftagc as the Pro- phets and Apo files had. And this plain Diflinftionof G. F'sis warranted from Scripture, it being wholly in the degrees of Operation, but the Holy Spirit which does fo di- verfly Operate, is the fame. The Faith of the Woman cured of a Bloody Jffue, Mat. 9. 20. was begotten in her by a degree of the Operation of the Holy Spirit, and by a much greater Degree of the Operation of the fame Holy Ghoil:, Philip was bid, Acts 8.29. Go near and joy n thy J elf to this Chariot : And abundance of Inftances, oftliefe kinds, might be pro- duced in Holy Writ, which do as plainly diftin- guift (as any of us can) betwixt the Ordinary and Extraordinary Inward Operations of the Ho- Spirit upon our Hearts, yet both truly and pro- perly Immediate. hid. p. 29. Thefc are his Words, And (hew plainly what he meant by Immediate Revelation, and how it di- i ngmflyd him prom the Profejjbrs* Yes? Z ^tottcl) foz ttjc £mal;e. 77 Yes Smcir, it is very plain what 6'. JR meant by Immediate Revelation, when he asKed Four or I ive Pricfts (Journal p. 83.) Whether any one of them could Jay? he ever had the Word of the Lord to go andjfemkt* fitch, or fitch a People? viz. that this is a Higher Degree of the Inward Opera- tion of the Holy Spirit, than that by which it Re- proves the World of Sin. This Higher Degree of Immediate Revelation, none of thofe Prieils could i;iy they had had, and therefore might well be deem'd filch, of whom the Prophet fays, They ran and the Lord never fent them. And to G. F's Qiie- frion foregoing, the Prielt made no proper anfwer, en he laid, He could fpeak his experiences. Bc- caufe every operation of the Holy Spirit does give fome experience to the Heart, h\ which it works : And if a Man thereby reproved of Sin, be obedient to that reproof} he mail witnefs a forfaking that, for which he was fo reproved : And this is a good Degree of Experience. But this Experience barely, is no call to the Miniftry: To which, thofe whom Chrifi doth Choofe, Prepare, Fit, Furnifh and Qualific, as it is by a higher Degree of the Inward and Immediate Operations of His Holy Spirit, fo it does diftinguifh them from thofe, who can only ipeak of Experiences, as is above declared. Ibid. p. 29. And he Vouches this, by a company 1 Vile and Sen fiefs Miracles, to which he pretends tn his Journal. How fhews the Snake, that the Miracles men- tioned in C. Es Journal, are VUt and Senflefs ? They are not therefore fo, becaufe an Enemy lays it: And yet he has given no other reafon. And now having gaind what he meant by Revela- tion, and Immediate Revelation : I will flicw yon that he attributes it not only to his own Wvrthincj*, but to the Quakers in GtntraL " Thev 7 8 Anguis FUgellatus : Or, " They are (fays he, in his Great My fiery , p. "242.) in the fame Power, Understanding , ct Knowledge, and Immediate Revelation from u Heaven, that the Apoftles were in. There is no dificulty to gain either what G. F. did mean, or any of us do mean, by Revelation ; it being in fhort, this, 1 Cor. 2. 11. The things of God knoweth no Man, but by the Spirit of God : And whofoever doth know and underftand the Gofpel of Chrift, which is, Rom. 1.16. The Power of God unto Salvation *, muft receive that knowledge, and that underftanding, by Immediate Revelation from the fame Spirit, from which the Apoftles had theirs : The Apoftles have declared, that them- felves did receive their Knowledge of the things of God by it, and that without this Spirit no Man can know them : Yet we do not from hence iay, nor hath G. F. faid, that the Gofpel of Chrift is not to be underftood but by the fame QtQttt of Power, Underftanding, Knowledge and Im- mediate Revelation, which the Apoftles were in ; -or that himfelf, or any other Quaker (as the Snake does falfly fuggeft) are in that fame 3D£gt£C, in which the Apoftles were: The Apoftle Peter was in the fame Power, Under- ftanding, Knowledge and Immediate Revelation , when he gave Teftimony to the Divinity of our Sa- viour, Mat. 16. 16. Thou art Chrift the Son of the Living God j in which he was, when he faid, Atbs 2. 22, 23. " Ye Men of Ifrael hear thefe " Words, Jefus of Nazareth, a Man approved of tc God among you, by Miracles, Wonders and " Signs, which God did by him in the midft of " you, as ye your felves alfo know him, being " delivered by the Fore-knowledge and Counfel , to things fevcrally afTcrted, by a Priefl (JofiatDw ker ) at Branfprith Caftle, Durham. The firlt part of the Quotation, to the Break, is part of G.Fjx\ Anfwer to this following Aflertion of the PrieiTs. Immediate Revelation, or Infpiration is not to be (x- peeled in thefe days. To this falfe Allertiori, the words of G.Fox, quoted above by the Snake, arc a proper Anfwer} becaufe as G. fox, in the lame Anfwer fhews, (tho' left out by the Snake) ac- cording to our Saviour's words ', Nunc know* the 1 but the Father, neither knowcth any man the Fa- Q n Anouis FUoellatw : Or, o o ther fave the Son , and he to whomfoever the Son will reveal him. which Doctrine, wholbever fliall deny, are moft certainly ravened from the Spirit of God, and Apoitatived from the Apofllcs. But Secondly ', This Prieit, Dorker, did affirm \v to be needlefs, and alfo Diabolical ( that is to fay De- velifi ) to expetl any fuch thino- now. To this, the Latter part of the Snake\ Quotation, is alio part of G. Fox's Anfvver 5 which Anfwer is true : As for Q Diabolical and Devilifh] they are the Prieft's own words, and were fittly by retorfion, given to tliePriefh And it is a great indication, that Men are in that Spirit themfelves, which is Devrlifh \ when they call Good, Evil \ and Evil, Good : and tell the World that that is ncedlefs, or not to be expected now, which is the Covenant of the New Teftament. And herc^Readerjs another Mark of that foul Hypocrille and Envy which is in this our Ad- verfary ^ who pretends to quote the Offices and Services of the Church of England for proof, that 3fttfpitat£on is believed and prayed for, and which he would have taken as an Argument, that himfclf does fo believe and pray : Yet here he is angry with G.Fox for telling the Prie-lh that they were ravened from the Spirit of God, even then, when they told the People, Infpiration was not now to be expected. How will the Snake winde this into any agreement? Himfelf fays, Infpiration is to be expected and prayed for. The Priells whom G. Fox anfwered,. laid, It is not to be expected, nor prayed for: Nay, they laid more, that it is Diabolical to ex- pect it now. See, Reader, the Confulion of thefe Our Adverfaries, of former and later times. Who,. no doubt, pretended to be true, both now and then,, tho' quite contrary now, to what they were then. Bnt if the Doctrine be true juow, how comes G. Fox to 31 £>toitci) fox ttft &natic. s? tube blame-worthy for ailerting it then, and tel- ling them then, that fuch who denyed it, were ravened from the Spirit of God. And after all the Daubing Hypocriiie of this Snake, let him flit w if he can, that fiich who deny this Doctrine (which is cllential to Salvation ) do not thereby mew themfelves ravened, &c. Ibid. p. 30. Quoted from p. 30, of G. Fox's An* Jwer to the Wc ft mor eland Petition. If ever yon own the Prophets, Chrift and the sipoftles, you will twn our Writings, which ate given forth by the fame Spirit and Power. The Liberty which this Adverfary takes to himfelf, is very great -, fometimes fapplying to oar words what he is pleafedto think they want, as at other times, to bite and curtail them. And to fhew thee, Reader, what Supplements he gives to our words \ take the place as it is in G. Fox's Anfwer, &c. If ever you own ths prophets, Chrift and the Apoftles, you will own them, which are given forth by the fame Spirit and Power. And it is very* true^ for whofoever fhall write from the movings of the Spirit, and grace of God upon his heart, tho' in the lea ft manifeftation thereof, them Wri- tings, fo written, cannot fail of being acknow- ledged in their Degree : By all, who through the Spirit of God, are led to own the Prophets, Chrift and the Apoftles. And the Reafon is plain, be- taufe every Member, partakes of the fame Spirit, which the whole Body and Church (of Chrift) i kept living. And it is impofhble for the Holj Spirit, in one Member, to contradict the fame Spirit in the reft of the Body. Thus, Reader, thou may plainly fee, that that Sinlcfs Perfection, maintained in our Books, which the Snake carps ar, mifrcprcfents, and wilfully lycsagainft, isnoothei than the Perfection of the Holy Spirit, and which G a 84 Anguis Flagellate : Or, is no' further Ours, than we walk in obedience to'1 that Spirit-, by Obedience to which, the Apo- ftle hath teftified, 2 Pet. 1.4. That by cfcaping the Corruption that u in the World through Lufl, We may be made partakers of the Divine Nature. It were a foul and falfe imputation upon this Do&rine of die Apoftles, to fuggeft that he hereby advifed the true Believers to pretend to any fuch equality of Perfecti- on, as that of God ; who in his Wifdom and Power, &c. is Infinite. God hath promifed to his People, / will dwell in them, and walk in them, 2 Cor* 6. i(5. And all who do witnefs this Holy In-dwel- ling of God, mull of ncceflity lay, and confefs, that he is able to give a perfect Deliverance and Freedom from Sin. But have not, nor cannot fay, That they are God, or they are Chrift, becaufe of the In-dwelling of the Holy Spirit ; never did any of us fo fay, as falfly fuggefted by the Snake, which in reply to the foregoing quotations, doth (I think ) evidently appear. Wherefore I now pro- ceed to his 6th Section of the Quakers Infallibility. SECT.-., at £>toitcl) fot U)t £mabe, 8.5 SECT. V. Shelving that Infallibility u by us placed in the Holy Spirit^ and only is ours^ at guided by that. Snake, p. 3 i . ^T^His Seel ion therefore is like opening JL the fuller's Box, ■ and you nuy expect to fee Rarities. The Snake, is the Jugler, and this Section ( or ther his whole Book) the Box. The Rarities, which the Reader may expect to fee, will, no doubr, be agreeable to fiich a Jugling Undertaker. Be- fore 1 come to open his Box, ( this Section ) I will (hew thee, Reader, his Jugling Artifice on the Lid of it. Ibid. p. 31. This Seel ion may fc em nee die fs, as be~ tng included in the former. That it is included in the former, is true -, for, who claims to be equal, of the fame Being and Sub- fiance with God. Such, doubtlefs, claim to be in- fallible as he : And then, why this needlefs Section ? Why, the Jugler, doubting to put the matter of Charge upon that llluc, multiply'd this Section, rho' needlefs, and drew it to a length near twice that of all his foregoing Sections, that he might indeed, J. j ler like, blind the Readers obfervaLicn hi the I h of it: And with refped to us, the L hope, itfhould, by its length, bead- mitted as Bilk l^ra, rather than any fliould examine , and detect its 1 .vcs. But to begin villi the . , firft head of DLciiiftiou. G 3 86 Anguis Flagellatus : Or, Ibid. p. 31. I. This their In fallibility was palmd upon them by the Church of Rome. That the Snake may not palm this Story upon the World without proof, I do, on the behalf of the People called Quakers, deny the Aflertion, and put our Adveriary upon the Proof of it *, which, if he cannot do, he is hereby regiftred for a Epar. Ibid. p. 31. Of which, They were fo greedy, that they fwdilowd it down by whole fate, and would have none of thofcCaiitio-as, with which, the Church of Rome ufed to defend themfelves. As we did not receive from the Church of Rome, or any other Society of Men, our True Principle of the Infallibility of the Spirit, or Grace of God -, ' fo neither did, or do we want any of thofe Cautions which the Romanifis may have, and ufe in their claim of Infallibility. That this may appear more plain to the Sober Reader, I will mew the vaft difference between us and them herein. The Papifts, how much foever they differ among themfelves, in placing of In- fallibilty in their Churchy as whether in the Pope, and in him Simply, or in him in Cathedra, or with his Conclave, or him in General Counfel, or in ftch Counfel without him, or in the Church diffufive, yet they do all agree herein ; that this Infallibility is poffeffed by Original Grant, made by Jefus Chrifl, to one, or other, or all of them, in thePerfon of the Holy Apoftle Peter, and doth defcend by Ordination in a continual Succeflion not alienable. This, I doubt not, will be allow d to be the declar'd fentiments of fome of that People in this point -, and which do abundantly differ from what hath been always profeffed by us herein, which ia Brief, is to the following purpofe, viz* 31 &toitcfr fo? ttjc &naUc //, We have conllantly (aid, char the Holy Spirit of God is Infallible, and that through the Mediation and Interceffion of our Lord Jefus Chrill, a Manifestation of this Infallible Holy Spi- rit is given to every Man to profit with. Secondly, We have conftantly laid, that who- ever is obedient to the Convictions and Leadings of this Infallible Holy Spirit, as they axe tendrtd to their Souls during the day of their Viiitation, fliall thereby be Infallibly lead, into all Truth, ne- ceilary to Salvation, both in Principle and in Practice^ for it doth not only Teach found Do- ctrines, but alio teacheth to deny all ungodlincfs, and hath no fellowlhip with the Unfruitful 11 orks cf Darknefs. Thirdly, We have conftantly fa id, that offuch, as through. their working together with the Grace of <3od ; are thereby become Strong in the Lord: ( )f tbefe I fay, As Chrilt doth now Prepare, Fit, Furnifh and Qualify, with, and by his Pic ly Spi- rit , thofe whom he makes Choife of to fend forth and imploy in the work cf the Miniflry: So they who arc fo (exit forth, have (or may have, if they diligently attend to the Voice of this Infallible Holy Spirit fpeakingin them) a certain Infallible Knowledge and Aflurance of the Truth of what they fo deliver: And they who hear, have (or may have, if they duly attend to that meafurc or manifeftation of this Infallible Holy Spirit which they have received ) a like certain Infallible Knowledge and Affiirance of the Truth of what they hear : But, tho' they who fo mhiiiler, and they who fo hear, have, or may have, this In- fallible Afiiftance:, Yet, this A iliftance continues no longer with any,than they to whom it is fo given,do continue faithful to it ; and herein is one remark- able difference between the Law and the Golpel \ E 4 ^e SS Anguii YUgelUtm : Orf the Law, in its Offices, went by Succeffion to the feveral Ages of the People of the Jews, and was not alienable from them,but fulfill'd and fo ended by Chrifr : Thus, the Office of the Prielchood de- fended in that Tribe in which it was appointed at the giving of the Law, fo that in the executi- on of their Office, they had the benefit of the promifes made to the Prieilhood at that time, tho' lbme of them were wicked Men, an Inflance whereof, is, John u.%i. in Caiphas, of whom it is there faid, He /pake not of himfelf, but being H'gh Priefl that Tear he prophefied. But in the Gofpel Difpenfation it is not fo, the Gifts of the Holy Spirit not being limited either to Perfon or Office in the Church; nor can Man witnels any Union with it, or infallible Affiftance from it, but through obedience to, and perfevcrance both in the Principles which it tcacheth, and that Holinefs of Life which it leads into : This, thus briefly Hated, will plainly and truly mew the Inquiring Reader, the great difference between lis and the Romanifis in this great Article of In- fallibility. Ibid. p. 32. But the Simplicity of our Quakers, ha* deprived them of every one of thefe helps. The Quakers as I have now fhewn, have no need of thofe helps; becaufe their Simplicity is Godly Sincerity ; which, had the Snake had, he would not have bely'd us as he does in the following WO 5. Ibid. p. 32. For as they place Infallibility in cve- 4e Quaker, fo they confine it not to matters '">, but extend it to all Per fans and Things. 'To I now ail Alcns Hearts, and all things in the World", by their Inward Light, without being told avy. Which 31 ^)toitcl) tot tfre ^mafee. 89 Which arc Abominable Lyes and Slanders, as will be further manifeftcd in detecting his Per- verfions and other Abufes of thofe quotations, which he makes from our Friends Books, to prove this Allei "tion. Under the fecond head the Snake makLS drvers quotations. Ibid. p. 33. he quotes from Great Myftery, this Objection of the PriehVs : That is another Error of the Ouakers, that fay, he who is not Infallible in his igment, when he gives Counjel and Advice, is ng Minifter of Chrift. The Snake, has fairly, as above, put the Ob- jection, but hath falfly quoted G. F7s Anfwer, which is truly thus, Now he that is not Infallible in Counjel, and 'judgment and Advice, ps not he in Error ? And are not the Minifters of Chrift, the Mi- nifters of the Spirit f And is not that out of the Er- ror, .wbich is I. 'fallible in Counfel and, Judgment ? And they Minifters of Chrift that are fallible ? And is not the Power, the Gofpel, Infallible f • Which is briefly thus, u The Minifters of Chrift, mini- 'c Urine; from the Gofpel the Power of God, '-c which is Infallible, are in fuch their Mini/try In- fallible : 1 his, every Eye not blinded with Prejudice and Envy, may by the context perceive to be the ienfe of the place. But this Adverfary hath here given a fair mark of his Prejudice and Envy, in that he would rather falfe quote G. F's words, by Jeaviug out fentences in the middle of the Quotation, than letting it fairly down, let it fpeak for itfelf: hich practice of the Snake is bale and cowardly, ell as unchriltian. He hath polled himfelf, Knight Errant like, to Demand Reparation in the name of the Church of Eng- d : And from thisaflumed Poft, he defcends to /'. I'alpoon^ one of poor Vnderftanding, cVc. ycr Anguis Flagellatm : Or, yet meanly and in very poor Manner, falfe quotes his Books, that he may be fure of a Triumph -, plainly enough intimating, that G. F's words are found till he has mangled them \ and which be- ing reftored, do plainly fhew that the Infallibili- ty, of which G. F. fpeaks, is that of the Holy Spirit, from which Holy Spirit, fb far as any do Minifter, fo far and no farther, are they Infallible in their Miniftry. Ibid. p. 33. quoted from Great Myftery, p. 89. They can difcern who are Saints, who are Devil* , and who Apo fates, without fpeaking ever a word. Tho' the Snake injurioufly Hop here, G. F. goes on, and in his next words fhews, who they be that can. do fo, They that be in the Power and the Life of Truth. Which does very plainly fhew, that G. F. did not attribute this Knowledge or Decerning to the Quakers or any Man ; but to the Power and Life of Truth where it is manifeited. And if the Snake will take upon hin}, in his own name, or others, to deny, and difbwn, that any of the Church of England have the word of God, or Chrift, in their Hearts } or will fay that .Chrifl is not Eternal, Infallible and Able to fudge of Perfbns or things, which is the Do- rine that he oppofes ; let him do it in plain terms. Ibid. p. 33. quoted from. Great My fiery, p. 96". -Thou not being Infallible, then art not in the Spirit^ >d fo art not a Afinifter, and art not able to Judgg of Powers that is not Infallible, nor Magifrates^ nor Kingdoms nor Churches. Here (as I have juft now obferved) the Snake breaks off too foon, having purpoiely left out i he very next following words, which are thefe, For who is in the Infallible Spirit, is in the Spirit that thrift was in, &c. which words do very fully fhew nhmpfc the Infallibility of the true Mini/try does (land, 31 £>tt)ttel) foj tlje £maUe. 9 1 Hand. And do as fully fhew die injulhce of this Adverfary in the curtailing of them. Ibid. p. 34. Quoted from p. 7. of £.i?'s Preface to GrcM Ahftcry. The Snake lays, That E. B. fays this Infallible Spine was given to every one, and then thus quotes him. To us ( fays he ) every one of us in particular > And this Light gave us be- tween Truth and Error ; and between every falfe and rio-ht way, and it perfectly difcovcr'd to us the true ft ate of all things. The Snake, in this Quotation, has treacheroufly abufed and mangled E. B's Words, and perverted his Senfe ; I will delire the Reader's patience to read what I have tranferibed from E.B. his clear fenfc, and true Gofpel Doctrine, will, Ihope, an- fwer the pains thou fhalt be at in doing it. And for the detection of the Snake in this his nibling practice, I will diftinguifh what he has taken, as above, in a different Character. Pref. p. 7. of Great Myfiery. Fir ft, " The Lord u brought us, by his Power and Wiielom, and the tc Word by which all Things were made, to know, u and uhderfrand, and fee perfectly, that God had a given to us, every one of us in partiadar, a Light cc from himfelf, ihining in our Hearts and Confci? the true fate g 2 Atiguis flugellitus : Or, cc nabc, 9? u u revealed, and made known to us, by the Light " that was in us, which Chrift had lighted us with* " al. Thus E. B. The Snake's next Quotation, is from E. By^ Works, p. S62. and his quotation is thus, Every true Member of the Churchy hath cer- tainty and infallibility of Judgment, and difaerm who are out of the Truth, and in the way of Erro?\ and are Hereticks. In this as in the laft, he hath abufively mang- led E. 2Ts words, which are thefe, M Every true Member of the true Church, hath its particular Meafure of the Infallibile Spirit of Chrilt, where- by he is certainly perfuaded of the way of Truth u in which he walks, and knowrs and believes the " Infallibility of the Truth he profefles, and is " certain and fecure of the way of his Peace and " AfTurance in God, which he hath received and u believed •, and hath alfo certainty and infallibility 16 °f Judgment, and difcerning who are out of the u Truth, and in the way of Error, and are Hereticks. Such are infallibly known and difcerned by the Spirit of God, in the true Church of Chrift. See here, Reader, the great perverfion of words, found as can be delivered, and which I dare the Snake to deny if he can ; for if he does, he mult of ncceffity thro' away all that Enthufiafm to which he fays the Church, in her Offices, does pre- tend. Ibid. p. 34. Quoted from E. B\ Works, p. 8(5 1, 8<52. So both the Law-makers, and the Judges of the Law, mufi be infallible in Knowledge and Judgment in this cafe of Here fie ', otherwife the Law made for that purpofe, and the Judgment given by that Law, are both falfe and unjufi, and not according to God, and Ins Truth ', but are to be JHJlly Judged and Condemn d of the Lord God in his day and feafon- This the Snake cc u 94 Anguis FlagelUtus : Or, Snake fays difiolves our Laws, Damns the Law-maker sy and infers necejfarily the Quakers Opinion of their own Infallibility. To this Charge let the Snake hi nifel fa nfwer, whe- ther or no his refilling Swearing Obedience to the - Prefent Government, diflblves the Law which re- quires it of him,Damns the Makers of that Law,and does infer an Opinion of his own Infallibility. Ibid. p. 35. Quoted from E. B\ Works, p. 198. where I have look'd for the words quoted by the Snake, but find no fuch *, if he be miftaken in the page, when that is rectified, it may be anfwered. Ibid. p. 35. Quoted from Great My fiery, p. 107. Thoti fay ft that the -Holiefi Man is not able to give an Infallible Character of another Man : Hafi thou not in this difcovered thj felf to be no Minifier of Chrifi7 or of the Spirit, who cannot give an Infallible Chara- cter of another Man, how canfi thou minifier to his Condition ? How canfi thou fee them that be turned from the Darknefs, and that be in the Darknefs, and difiinguifij the one from the other, and an Holy Man from\ an Vnholy Man, that cans~l not give an Infallible Character of any Man's Efiate. Ibid. p. 35. Quoted from Great Myfierj, p. 94. Have you given your felves a Name of a Church of Chrifi, and is there not a Spirit of Difcerning among yon ? have you not manifefied there, that you are Har- lotted from the Church of Chrifi, the Apofiles were of7 and how can you minifier or teach People, if ye do not difcern their eftates, how they ftand before God, how can you commend your felves to every Marfs Confidence in Go£s fight ? How can ye prefent the Souls of Men to God, and fee 'not their fiates how they ' are in his Sight ? How came ye to have fellowjhip in the Spirit ? How can you, or any, minifier to the fi ate and condi- tion that people be in, and fee where they are, and doth not fee how they fiand in God's fight f From From theft two Ipog Quotatians, he draws two Inferences or Concluiions, which I will briefly re- peat, and then reply to them " Here the Quakers " haze excluded all from the Church ofCbriftjrom having " any fellowjbip in the Spirit, who have not this lnfalii- tc blc Spirit of Difcerning every Alans Heart. Secodly, " It is evident, they did not difcern iL Keith and Bugg, whom for many years they ownd M as true Quakers, thought them principal Pillars, whom ic now they v Hi fie at Apoflates. Therefore by their own 4C Argument, all the Quakers arc Har lotted from the u Cljitrch of Chrift, haze no fcllowfnp in the Spirit y 41 becanfe none of them had this Spirit of Difcerning. To the firfl, That all are excluded, ckc. Every Member of the Churdi of Chrilt, mull neceflarily have a meafure of the Spirit of Chrift, elfe tbip are none of his, Rom. 8. 9. And this Spirit of Chrift, the Holy Gholt, as in its fulnefs, it is In- fallible^ fo every, even the leaff. meafure or mani-» fdhtion of it, is Infallible. To the fecond, This Infallible Holy Spirit being of the d)E(£(£ in the GW/7luitcl) fojt t\)t £makc 97 a Prophc .d Apoflles, not to be led by theSpi- cc rit of Truth, into all Truth ; not to be in the kc Spirit, not to fpeak as ye are moved of the cc Holy Gholt. But to be fuch as ravened from u the Spirit of God inwardly, and have gotten iC theSheeps Cloathing, ye and the Pope, andfo tc have devoured Nations for this many hundred " years, fo have all been like ravening Wolves: tc For who witnefs thefe conditions that they were in that e forth the Scriptures, they witnefs Infallibility, u an Infallible Spirit, which is now poffeffed and wit- cc neffed among thofe called Quakers, Glory to the M Highefi for ever. This the Snake fays, Ibid. p. 57. Is Dreadfully Astoniflung, but gives no reafon why it is fo : but that his practice is aTtonifinng, there are feveral reafons to prove it. First, In fo bafely picking and mangling Books, that they may thereby be fuborned to fpeak, what the Writer never intended. Next, In his wilful perverting, the plain and known fenfe, which they carry, and which their Writers had. And upon Sober Inquiry what in this can be aslontfjingl That the Pope is not Infallible, I fup- pofe the Snake will allow : And that the Spirit of Truth doth fee and judge, fuch who apoftatize from it ; the Scriptures teach : And if the Snake doth ac- count it afioniflnng, that the Quakers fhould poflefs and witnefs, according to Holy Writ, the manifefta- tion of the £Joly and Infallible Spirit of Chrift, he fhews his Ignorance therein ; tho' all who are truly feafible of thefe manifestations, can in deep Humi- lity of Soul give Glory to the Higheit. Yet to him, mult be applied that of Hob. 1.5. For it is a Work that God hath wrought in this day, whether he will believe it or not. Hitherto, Reader, pray Obferve, that tho' the Snake, as quoted, p. 88. foregoing hath faid, we placed Infallibility in every fmgle Quaker, H *** g 8 Anguii FUgellatut: Or, — — — — — ■— .I. iii ■- confine it not to Faith, but extend it to all Perfons and Thinos in the World by their inward Light. Yet the Charge is notoriouily falfe, and that the colou- rable pretence which he had for this his falfe af- fertion, was owing to his own falfe quoting, curtail- ing, and mangling of our Books, of which I have ihewn eminent infbnces, fince that aflertion of his in p. 88. And that our Books in the inftanccs produced, fpeak according to Scripture, I fhall leave with the Impartial Reader to Judge -, only adding, that the Farms of Speech, Try all things^ Teach all things, Know all things , and Judge all things , which are frequently found m the New Tefla- ment, cannot without great perver lion be applied other wife, than to that Trying, Teaching, Knowing and Judging, which are the proper effects of the Operations of the Holy Spirit in the Hearts of all that are obedient to it : And that, in order firft, to their own Salvation, and then to the Service of God in his Church : In this fenfe G. E E. B. and others have ufed thefe Forms of Speech -, in this fenfe the Woman of Samaria teflifies of the Mef- fias, our Saviour, John 4. 25. He will teach tu all things. In this fenfe our Saviour promifed, John \ 4. 16. That the Holy Ghofl fooidd teach m all things. In this fenfe John, the Beloved Drfciple, teflifies of the Believers, 1 John 2. 20. Te know all things. And in this fent^ the Apoflle teflifies of the Spiri- tual Man, 1 Cor. 2. 10. He judgeth all things. And in this fQiifG the Beloved Difciple, 1 John 4. 1. ad- vifeth to try the Spirits whether they be of God. Now thefe forms of Speech, in thefe, and many more places, all things, are truly as E. B. p. 137. fore- going hath faid, w All things that pertain to Salva- " tion, Redemption and Eternal Life, needful for Man *<• to know, all this was difiovered, revealed and made « known to us by the Light which w*s in hi, which Chrift *$ had Lighted H* withal- Ibl rather than we fjould be Infallible, O wretched, falfe and perverfe con - fequence of this Snake ! But truly and eaiily fol- lowing, is this Confequence. If a Man, who is Lighted by the Sun, {tum- ble, or rnifs his way, the fault is not in the Sun that fhewed him a true Light, but the fault is in his negle&ing of it. And according to this, the meaning of that faying, "If a ruaifter of the (here the Snake has bafely and falfly left out the word) [Spirit] be not infallible, then the Spi- " rits Miniftry is Fallible. The meaning -is this, God, the Holy Spirit is Infallible, and thofe whom he qualifies, fits and prepares for his Miniftry } fuch are Infallibly1 ailiited to be Minifters of the Spirit. But if any, who have been fo aflifted, depart from the afliftauce of the Holy Spirit , fuch, 2g &tottcl) fox ttjc ^naUc, 101 :ch, in their Miniftry, arc not Infallible, tho* the Spirit is. Ibid. p. ;,S. Quoted from Winding Sheet, p. 4. .3. He roundly checks his Opponent, H. Hcd- worth, /. , / be flowed 32 pages to frruc G. F's Spirit to be Infallible ; for that belongs fwiply to (, & me , and then thofe that are Led by it, which was my Que ft ion ', in which fenfe he is, and all fuch pcrfons art .'ible, as he himfelf confeffeth, &C. Here, lays the Snake, H. Hcd worth is made In- fallible too. But that is falfc, for the words are plain, that thofe that are Led by the Holy Spirit, are infallibly Led. By this (7. F. might be infalli- bly Led} by this, any other, may be infallibly Led. This Hen. Hedworth hath confeflcd ; this is what IV. P. faith ; but he could not fay, II H. was infallible : Becaule he had quoted him in p. 37. de- nying of infallibility. Ibid. p. 39. Nay, the Devil himfelf is infallible at this rate, for he has his Knowledge, as well as Be- ingfra God ; Knowledge is Light : And if that Know- ledge which comes from God be infallible, then while the Devil follows that Light, or Knowledge, he muft be in- 'Hible : Atid if this be all the Infallibility which tl.c Quakers afcribc to them f elves, it diftingttijjws them net from Wicked Men, or Devils. Profane perverfion! The Almighty God by Ii Almighty Bat, did create the feveral Species of Beings and Creatures, and furnifhed each, accord- g to the order in which he placed them : To Angels and Men he gives Knowledge and linder- lhmding in their feveral Degrees:, by which, they might anfwer the end of their Creation, b feme Angels, and all Men, have fallen, yet ha • pot thereby loll all that Knowledge, which by the Degree of their Beings they had. But in dl il}en eftate employ what Knowledge the) ; . 3 ip2 Anguu FUgelUtm : Or, to other purpofes, than thpfe for which it was given : Hence the Devil goes about feeking whom he may Devour •, i Pet. 5.8.° And the Devil did fol- low his Knowledge, when in Mat. 4. 5, 8. he u mpted our Saviour : And did know, that had our Saviour worfhipped him, he had been conquered. Yet the Devil was not herein infallible. Nay, the Devils believe and tremble, from the Knowledge which they have of the Eternal God, and their own Eternal Damnation. How profane? Reader^ mull it be, to luppofe that this their Knowledge makes them infallible ^ that is, guided by the Ho- iv Spirit of God: Which none can be, unlefs obe- dient to it. But the Infallibility which does di- ftingiiifh us from Wicked Men and Devils, and which, we fay, is poiTeiled by us : Is no other than this, That whereas all Men are fallen fhort of God's Glory, and are by Nature Children of Wrath. Man cannot be reftored out of this efrate, but by the benefits of the Propitiatory Sacrifice of Chi ill: outwardly (lain } by which Sacrifice our High- Prieft, who was touched with the feeling of our Infirmities, hath put Man into a capacity of ac- cepting his .Mediation : And in order to our re- conciliation with God, hath given to every one a rnanifeftation of the Infallible Holy Spirit, in which he did the Will of the Father : To this manife- station, fuch as are obedient, are infallibly led in all things that concern Salvation, Redem- ption and Eternal Life, which neither Devils nor Wicked Men can be, becaufe difobedient to it. See, Reader •, how much the Jugler, this Snake plays, in endeavouring to obtrude, under a fhew of rea- fon, a molt dangerous notion, and direclly con- trary to all Revealed Religion j which doth agree, that the Light and Holy Spirit, proceeding from the Father and the Son, is able, as our Saviour faith, * - — — - . — . '■ frith, to lead into all Truth. And that to this Ho- ly Spirit, Wicked Aim and Devils are difobedient ^ yet frill have inch degrees of Knowledge, which are the proper Diftin&ion of their Being. Ibid. p. 39. Sometimes it makes them as Infallible as the jipojlles, nay, as Chrift himfelf. But at other times, when they are preffed, t\iey bring down this b- fallibility to mean nothing in the World that Aocs dijl: guiffj them from other Aden. It is utterly falfe, no Quaker hath faid he was as Infallible as the Apofles, or Chrifl himfelf. I demand an Inftance. But without pre/ling, we have often faid, that a Manifeftation of the Light, and Infallible Spirit, or Grace, is 1 Cor. 12.7. gi- ven to every Man to profit withal, without diflin- cfion. That which makes the Diftinftion is Obe- dience to it, By this it was Paul could fay 1 Cor. 1 5. 10. By the Grace of God I am what I am ; and by the fame Grace we fay we are what we arc. Ibid. p. 40. But this will no more prove it to be ln~ fallible, or fuffcient of it felf to bring us to Heaven, than it will follow, that Man cannot die, becaufe God breathed into him the Breath of Life, or that he is om- nipotent, becaufe his ftrength comes from God. That the Holy Spirit is Infallible, and fufficient, for the purpofes, for which God hath given to Men, manifeftations of it, is very certain ; from the teftimony of God himfelf, 2 Cor. 12.9. My Grace is fufficicnt for thee. But it follows not from this, that Man cannot Die, or that he is omnipo- tent, becaufe his Life and Strength came from God. God hath been pleafed to give to Menfiich Natu- 1 Powers, as are agreeable to the Nature of their Humane Being : And thefe Natural Powers being employed according to that Great Law of Order in which we Hand in the Creation, we may aS in them our appointed time. But the Principles of H 4 jr 1 04 Anguis fUgellatm : Or, our Humane Being, being finite, their power to aft, is the fame, and mufl come to an end. With Spirits, It is otherwife, They are more limple and uncompounded Beings, therefore of eternal Du- ration. And the God of the Spirits of all Flefh, in Infinite Companion •, (when Man had forfeited his Title to Happinefs) to us, that this Eternal Duration might be in happinefs, gave the Son of his Love, that we who were afar off, might be re- conciled to hirnfelf, which cannot be j but as the Spirit of Man which hath rebelled, and been in Difobedience, comes, by the Operation of the Spirit of God upon it, to be reflored into obedience to its Guidings : Which if he will be in the day of his Vi- fitation :, That Grace and Truth, which comes by Jefus Chrifl, will fufficiently and infallibly lead him into Reconciliation with God , from whom, through difobedience, he wTas fallen. And this, is not as the Snake fays, p. 41. Derogatory to the Satis- faction paid by Chrifl for our Sins. But on the con- trary places the true value upon it. It being that, by which we are put into a capacity of being re- conciled, and not by any power of our own. And when the Apoftle bids, Phil. 2. 12.' To work out ow own Salvation : We never underftood it otherwife, than by the a Alliance of that Grace which comes by jefus Chrifl to Men, during the day of their vi- litation. Ibid. p. 41 . 'That does not make the Light within the efficient caufe of our Salvation, or give it any Title to 'Infallibility, more than verf. 13. of the 4th Chap, in the fame Epiflle, can entitle pis to Omnipotence, be- caufe St. Paul fays there, u / can do all things. That Chrifl in his Spiritual Appearance, the Light within, is the Efficient caufe of our Salva- tion : I need not give a greater proof than this fame 13 th verf which the Snake has quoted*. Far there 31 £>ttutet) foi ttje ^nafcc* 105 there the Apoftlc, P/?/7. 4. 13. fays, / r«i ^*/7 things through thrift, which ftrengthneth me ', that is, all "things relating to his Miniftry, asanApoftle^ or his Duty, as a Chriftian. I come now to the Snake's 4th Head of Diftin- ttion, which is little more than Profane and Scorn- ful Banter, after the firffc Paragraph, p. 41. But if any could pretend to Infallibilty, - They will be found to have the be ft title to whom the Quakers woidd mo ft unwillingly grant it: For it is written, Prov. 16. 10. UA Divine Sentence is in the Lip of " the King, and his Mouth tranfgrefleth not in " Judgment. Why then docs the Snake deny that beft Title, and not obey that Divine Sentence, which con- finned the prefent Government? Why would he flee the Judgment of a Mouth, which tranfgrefTeth not in judgment ? By fleeing and denying, he loudly proclaims his unwillingnefs to grant it. But )r us, we do not unwillingly, but readily grant, That God is ready to fupply Kings with Wifdom and Juftice, fuitable to their High Station, for the ood of themfelves, and thofe they govern, if they in humility will receive it. But as with God, there no refpect. of perfbns:, fo we do as readily grant, That God by his Spirit does as infallibly teach the Governed, in their private capacities, all that is neceflary to their Salvation, if they will but attend and learn. Ibid. p. 42. Do you think that the Quakers infalli- bility is limited to jpeaking only? They can make an Infallible \jndgment of Mens Hearts, and tell who arc ', arid who are Devils, by very winks and glances. At the firft glance, and fo throughout, this ap- pears to be a very Lye, for no (.Quaker hath fo faid. Bur we do fay, that fach who be in the Power and iq6 Anguvs FUgellxtas : Or, and Life of Truth, can difcern between Saints and Devils j for all true Spiritual Difcerning is in the Holy Spirit. Not, but that there often are exte- riour marks of inward wickednefs. Hence Gen.4.5. When Cain was very wroth, bis Countenance fell. Hence David faith, Pfal. 10. 4. The wicked, through the pride of his Countenance, will not feek after God. And the Prophet Ifaiah, chap. 3. 9. The Jljew of their Countenance doth witnefs againft them : and in the 16th verf. the Lord numbers up, among the exte- rior marks of inward wickednefs, wanton Eyes, mincing and tinkling with their Feet. Yet thefe ex- terior infallible marks, as they have been decla- red by God himfelf, is, in the language of this Profane Ad verfary, p. 43. Dwindled down to ameer Oypfe, a paultry Fortune-teller, to nothing but a little skill in Phyfiognomy. Reader, Is it poflible, for one who fb profanely ridicules, both the Inward Difcerning, and the Outward Marks of Secret Iniquity, to advance the great end of good Life and Converfation ? No, fuch ridiculing is in dired oppofition to them, and is diftru&ive to Exemplary Modefty -, how great foever his pretence may be of love to Souls. I come now to his Fifth Head of Diftinction, of divers Stories of particular Failings, which he brings, in oppofition to that Infallibility I have fb largely fpoken of} which Plea (the Snake fays, p. 48. ) leads us naturally into this fort of Redargution. Though here, as before, he is altogether out. For tho', to give a Man a Fall, is, it's true, a plain Con- viction, that he is not Almighty. Yet when Man does fall, it is no plain Conviction, that he could not have flood by an Almighty affiftance. We have ne- ver placed Infallibility in Perfons,otherwife,than by the affiftance of the Holy Spirit ; to which, if Men are obedient, it will infallibly guide them to Heaven ; 31 ^tottd) foj tlje £mabe. 107 Heaven •, and Co fafcly protccl them, that, as our Saviour faith, John 10. 29. No A fan is able to pluck them out of my fathers hand. But when Men de- part from the Grace of God : They may, d&Sam- fon, when he had loft his Strength, Judg. 16.20. lay, / will go out as at other times^ and jhake my felf And he wilt not that the Lord was departed from him. But their weaknefs will foon difcover they are gone from their Guide. Thus it was with the People of the Jews, and thus with all thofe Per- sons whole failings, the Holy Spirit has recorded in the Scriptures, when they departed from the l,ord, they left their Strength and fell, fo me very fouly. Yet what lefs than Bhfphemy is it to fay, That the Holy Spirit, had they been obedient, could not have prefer ved them \ as well as there are In fiances, it did reftore feveral of them? And it is no breach of the Oath of God, made to A- n and his Seed \ nor any argument of the Shortnefs of his Arm ( as the Prophet's phrafe is) 7 ?r they are become a Defolation, becaufe they re- futed to hear and obey. And fliould it, which God forbid, come to pafe, that the Defection of the People called Quaker 7, from the guidings of the Holy Spirit mould be as general } as is now, that of the Jews, who fometime were the People of God. Yet the Holy Spirit of Chrifl were not at all the lefs infallible, or fufficient in it felf to be the Author of Salvation to all that do obey it. His firft Story, p. 44. is of one Chriftopher Ai~ '/;;, who he calls in ridicule,/?. 43. a Precious Bro- 1 j. 44. a Bright Lampi with other fuch ks ot Scorn \ iufulting over his Mifcarriagc in the Luftof theFlefh: And this Story the Snake mal ; twofold ufe of, one to reproach the Me- mory of the Per fon who fell, and the other to roach the Principle and Practices of thofe, with 1 08 Anguis Flagellars : Or, with whom the fallen Perfon had walked : To both I fhall fay fomewhat, To the firit, I know of no good ufe which can be made of raking in the Crimes of the Deceafed, unlefs for Cauti- ons to the Living : But then, their Crimes are not to be drefTed in the Scornful Garb of a merry Andrew : Becaufe, tho' that may raife more Va- nity, yet it can raife no Reformation, on fuch as are guilty, or be any means of Prefervation to thofe that are not yet fo. And therefore we find that the Holy Spirit in recording the failings of Noah, Lot, Mofes, David, Solomon, Peter, and o- thers hath done it in Language proper to thefe purpofes. And there is not a truer mark of a mean and bafe, as well as an unchriftian Spirit in a Man, than only for the Glory of Infult, and Liberty of Ridiculing, to call back to the minds of the Living, the Crimes of the Dead. To the Second, it can be no fault in the Holy Spi- rit of God, that Men are difobedient to it -, nor is it any argument that the Infallible Spirit of God does not preferve any, becaufe I, or ano- ther, may fall, but it is certain the Holy Spirit will teach, and will preferve, all who will keep in Subje&ion and Obedience to it, and they who do ib keep, have a Godly Jealoufie and Care, that the Practice of thofe who make Profeflion of the Guidings of the Holy Spirit be according to it, in all the Fruits of it} and accordingly, Ri- chard Huberthom, and fome others who were then at Norwich, did wait for the Counfel of God, that in his Wifdom they might fearch out this evil, which C. A. had wrought, and by their dealing with him, did bring him fo to a fenfe of his Naughtinefs, that he did confefs it and con- demn it. And further, that it might not be fuppofed, that fuch Naughtinefs was tolerated 3C ^uottc!) fox ti)c &nabe. 109 and allowed by a Society profeffing Chriftianity, it was communicated to the Publick, that the guilty Perfon might bear his own Iniquity, and the Holy Truth he had made profeflion of be cleared. The like Laudable Practice, tho' call'd by the Snake, p. 45. A not regarding the Sacrednefs cf the Seal of Confejfim \ was pradtifed by the Pro- phet Nathan towards King David, and the Apo- lHc Paul towards his Brother in the Apoftle- Ihip, and alio by others recorded in Holy Writ, and yet the Holy Spirit is not at all the lefs In- fallible. Ibid. p. 46, 47. There TV/i>s much more tender re- d into Briftol, as Chrifi was into jerufalem. Of this Adverfaries Boldnefs and Scoffing we have great Proof, but of his Honefty and Truth we have none j of his Lyes here is alfo frefh Proof: For it never was the Pra&ice of any Church or Meeting of ours, to bring any TranfgrefTor upon their knees, nor did G. F. ever prefide in them, or any other Perfbn. We neither have, nor own, in our Aflemblies any Headfhip of Man or Men -, the only Head of them being Chrift Jefus, who dignifies whom he pleafes, with fit qualifications, by his Holy Spirit, for the Service of his Churchy and they that continue faithful in their Gifts, fuch we with the Apoftle efteem worthy of double Honour. But now, as to James Naylor, of whom the Snake often makes mention : I fhall here at once fpeak concerning him. J. N. was a Man who had been highly favou- red of God with a good degree of Grace, which was fuflicient for him, had he kept to its teach- ings : For, while he did fo, he was exemplary in Godlinefs and great Humility, was Powerful in Word and Vottrine^ ajid thereby Ijtftrum.efttal ia the H2 Anguis Flagellate : Or, the hand of God, for turning many from Dark- nefs to Light, and from the Tower of Satan to the Tower of God, But he, Poor Man ! Became exalt- ed above JMeafurey through the abundance of Revela- tions: And in that Exaltation, did depart from the Grace and Holy Spirit of God, which had hcQn his fufficient Teacher : Then blindnefs came over him, and he did fuffer himfelf to be account- ed of above what he ought : Here he llipt and fell, but not Irrecoverably : For, it did pleafe God, of his Infinite Mercy, in the Day of his Affliction, to give him a fight and fcn^ of his outgoings and fall, and alfo a place of Repen- tance. And he did with the Prodigal, weep bit- terly, and humbled himfelf for his Tranfgrefllon -7 and he befought God , with true Contrition of Soul, to pardon his offences through Jefus Chrift : God, I firmly believe, forgave him, for he par- dons the truly Penitent : His People received him with great Joy, for that he who had gone aftray from God, was now returned to the Father's Houfe, and for that, he who had feparated him- felf from them through his Iniquity, was now through Repentance and Forfaking of it, return- ed into the Unity of .the Faith, and their Holy Fellowfhip in the Gofpel of Chrift. And I do hereby teftify, that I do efteem it a particular mark of God's owning his People, in bringing back into Unity with them, a Man who had fo dangeroufly fallen, as did James Naylor. And here let none Infiilt, but take heed, leafl they alfo in the hour of their. Temptation do fall a- way : Nor let any boaftingly lay, Where is your Cod? Or Blafphemoufly fuppofe his Grace is not fufficient for Men m Temptation, becaufe the tempted may go from, and negleft, the teachings of it : David and Teter as tjieir Tranfgreffioas came came by their departing fi-om this Infallible Gui the Holy Spirit : So their recovery was only it. And for the Reader's further la rotation, COJ cerning James N.tylors, Humiliation and Repen- ace, I here fubjoinhis own Tell imony. (BIOJp to (BoD Almighty, who ruleth in the Heavens, and in whole Hands are all the Ki; - doms of the Earth \ who raifeth up, and cafrct i down at his Will \ who hath ways to Confound the Exaltation of Man, and to Chaftife his Chil- dren, and to make Man to know himfelf to be as Grafs before him, whofe Judgments are above C higheft of Men, and his pity reacheth the deepeft Mifery \ and this Ann of his Mercy is un- derneath, to lift up the Prilbner out of the Pit, and to lave fuch, as trull in him, from the great Dcftruction \ which vain Man, through his folly, brings upon himfelf: who hath delivered my Soul from Darknefs, and made way for my Freedom out of the Prifoii-houfc, and ranfomed me from the great Captivity , who divides the Sea before him, and removes the Mountains out of his way, in the day when he takes upon him to deliver the OpprefTed out of the Hand of him that is too mighty for him in the Earth, let his Name be e.v- altedfor ever, and let all Flefh fear before him, whofe Breath is Life to his own, but a Con fuming Fire to the Adversary. And to the Lord Je- Chrift, be Everlafting Dominion upon Earth, and his Kingdom above all the Powers of Dark- nefs ^ even that Chrift of whom the Scriptures de- clares, which to. is, and is, and is to come ; the Light of the World to all Generations : Of whole com- ing I teftific with the reft of the Children of Light, begotten of the Immortal Seed, whofe Truth and Vertue now fhines in the World unto Righteout I nefs .114 Artguti Flagellates : Or, nefs of Eternal Life : And the Saviour of all that believe therein. Who hath been the Rock of my Solvation, and his Spirit hath given Quictnefs and Patience to my Soul in Deep Affliction •, even for his Name's fake Praifes for ever. But condemned for ever be ail thofe Falfe Wor/hips, with which any have Idolized my Perfon in the Night of my Temptation, when the Power of Darknefs was above -0 all their calling of their Clothes in the way, their Bowings and Singings, and all the reft of thofe Wild Actions which did any ways tend to difhonour the Lord, or draw the Minds of any from the meafure of Chrift Jefus in rhemfelves, to look at Flefh, which is Grafs, or to afcribethat to the Vilible, which belongs to Chrift jefus ^ all that I condemn, by which the pure Name of the Lord hath been any ways blalphe- med, through me, in the time of Temptation j or the Spirits of any People grieved, that truly loves the Lord Jefus, throughout the whole World, of what ftate foever. This Offence, I confefs, which hath been forrow of heart, that the Enemy of Man's Peace in Chrift mould get this Advantage in the Night of my Trial, to ftir up Wrath and Offences in the Creation of God • a thing, the Simplicity of my Heart did not intend, the Lord knows ; who, in his endlefs Love, hath given me Power over it to condemn it , and alfo that Letter which was fent me to Exeter by John Stranger^ when I was in Priibn, with thefe words, 77;v Name foaft be no ?nore James Naylor, but Jefus. This I judge to be written from tht Imaginations, and a Fear ftroke me when I firft faw it, and fo I put it in my Pocket (clofe) not intending any fhould fee it} which they finding oii me, fpread it abroad, which the Simplicity of my Heart never occalioned: So this I deny alfo, that the Name of Chrift Jefa is received I i 31 £>tmtcl) fox t\)Q £mabc. 1 1 5 received inftcad of Jtmes A , or after the I- lefh, for the Name is to the Seed to all Generations j aad he that hath the Son, hath the Name which is Life and Power, the Salvation and the Unction, into the which Name all the Children of Light are .ptized. So the Name of thrift, 1 con fels before Men, but not according to Men j which Name to me hath been a Strong Tower in the Night, and in the Day. And this is the Name of Chrijijefivj which, I confefs, the Son and the Lamb, in the Seed where he fpcaks in Male or Female \ but who hath not this in himfelf, hath not Life , neither can have by Idolizing my Perfon, or the Pcrfon of any Flefh, but in whom the Heir is born, and hath fpoken, or doth fpeak ; there he mud not be denied the Mouth to fpake by, who is Head over all, and m all his own, God blefled for ever. And all thofe Ranting Wild Spirits, which then gathered about me in that time of Darknefs ^ and ail their Wild Actions, and Wicked Words againfl the Honour of God, and his pure Spirit and People ; I deny the Spirit, the Power and the Works there- of , and as far as I gave advantage, through want of Judgment, for that Evil Spirit, in any to arife, I take (name to my felf jufrly , having formerly had Power over that Spirit, in Judgment and Dif- cerning, wiiere-ever it was ^ which Darknefs came over me through want of Watchful nefs and Obe- dience to the Pure Eye of God, and diligently minding the Reproof of Life, which condemns the Adulterous Spirit : So the Adverfary got ad- vantage, who ccafes not to fcek to devour \ and being taken Captive from the True Light, walk- ed in the Night where none can work, as a wandriug Bird fit for the prey : And if the Lord of all my Mercies had not refcued me, / bad vended, for I was as one appointed to Death and Deftrucrion, I 2 and n6 Anguis F/agellatus : Or, ■ii — and there was none could deliver me. And this, I confefs, that God may be juftified in his Judg- ment, and magnified in his Mercies without end \ who did not forfake his Captive in the Night, even when his Spirit was daily provoked and grie- ved j but hath brought me forth to give Glory to his Name for ever : And it is in my Heart to con- fefs to God, and before Men, my Folly and Of- fence in that day: Yet was there many things for- med againft me in that day to take away my Life, and bring Scandal upon the Truth, of which I am not Guilty at all, as that accufation, as if I had com- mitted Adultery withfomeof thole Women, who came with us from Exeter Prifon, and alfo thofe who were with meat Briftol^ the Night before I fuffered there \ of both which Accufations I am clear before God, who kept me at that day both in Thought and Deed, as to all Women, as a little Child, God is my Record \ and this I men- tion in Particular, ( hearing of fome who ftill ceafe not to reproach therewith God's Truth and People ) that the Mouth of Enmity might be ftiut from evil fpeaking , though this touch not my Confeience. And that Report, as though I had raifed Dor- ~ka* Erbnry from the Dead, carnally \ this I deny alfo, and condemn that Teftimony to be out of the Triith$ tho' than Power that quickens the Dead, I deny not, which is the Word of Eternal Life. And this I give forth, that it may go- as far, as the Offence againft the Spirit of Truth hath gone abroad, that all Burthens may be taken oft" with the Truth, and the Truth cleared thereby, and the True Light, and all that walk therein, and the Deeds of Darknefs be condemned ; and that all that are in Darknefs may not Act in the Night, but ftav ItayuponGod, who walks in the Light, who with the Workers of Iniquity hath not fellowships which had I done, when firft Darknefs came upon me, and not been led by others, I had not run againft the Rock to be broken, which fo long had born me, and of whom I had fo largely drank and of which I now drink in meafure } to whom be the glory of all, and to him muff, every Tongue confefs, as Judge and Saviour, God over all, blefled for ever. And this further is given me to fay, to every particular Perfon to whom this Writing fhall come, Whatever is thy Condition, walk in the Light, which lets thee fee it } there is thy Counfel, and thy ftrength to be received -7 to flay thee and recover thee : Art thou tempted to Sin ? Abide in that which lets thee fee it} that there thou may ft come to feed on the Right Body, not on the Tem- ptation •, for if thou mind the Temptation, it will overcome thee:, but in the Light is Salvation : Or having Sinned, art thou tempted to defpair, or to deftroy thy fclf ? mind not the Temptation, for it's Death that Sin hath brought forth 5 feed not on it, nor mind it, leaft thou eat Condemnation, for that's the Wrong Body. The Body of Chrift is felt m the Light, in which is Life from Death, Grace and Truth to Feed on^ which will overcome for thee, being followed : but if thou follow the Temptation, Fear and Con- demnation will fwallow thee up: If there appear to thee Voices, Vilions, and Revelations, feed not thereon, but abide in the Light, and feel die Bo- dy of Chrift \ and there wilt thou receive Faith, and Power to judge of every appearance, and Spi- rit ^ the Good to hold faftand obey, and theFalfe to rcfift. Art thou in Darknefs ? mind it not, foz if thou do, it will fill thee more \ but Hand ftill and J 3 A 1 1 8 Anguis Flagellattu : Or, Act not, and wait in patience till Light arife out of Darknefs to lead thee : Art thou wounded in Conscience? feed not there, but abide in the Light, which leads to the Grace and Truth which teaches to deny, and put off the Weight, and re- Bio ves the Caufe,and brings Saving Health to Light : Yea, this I fay to thee in the Name of Jefiu Chrifij that tho' thou has made thy Grave as deep as the nethermoft Hell, or were thy Afflictions as great as Job\ and thy Darknefs as the Depths of the Sea j yet if thou wilt not run to vain helps, as I have done, but flay upon the Lord till he give thee light by his word ( which commands Light to fnine out of Darknefs ) from thence will he bring thee forth ; thy Eye fhall guide thee, and thou fhalt praife his Name, as I do this day, glory for evermore \ and this word is nigh thee, which mull give thee Light ^ tho' Darknefs Comprehends it not. And haft thou Gifts, Revelations, Knowledge, Wifdom, or whatever thou mayft read on in the Scriptures of Truth, and do not abide in the Light, and feed on the Body of Chrift, whence the Gift fprings, but feed on the Gift, thou mayft be up for a while in thine own fight, but certainly thou wilt wither and die to God, and Darknefs will come upon thee, and thy Food will turn to Con- demnation in the Sight of God. And this I have learned in the Deep, and in Secret, when I was alone \ and now declare open- ly in the Day of thy Mercy, Glory to the Highefi for evermore^ who hath thus far fet me free to praife his Righteoufnefs and his Mercy } and to the Eter- nal, Invisible Pure God, over all, be fear, obedience and glory evermore. Arnen. James Nay lor. Ibid. % Srtxutel) f oj t!)c £makt. 1 1 9 Ibid. p. 4S. The jc arc much more Dreadful Failings thofe of the flejh, than of Hallelujah lifhcr of \V. \V. (the Saints know who I mean) and Jevc others whom I could name. All thole dreadful failings, which Men are over- taken with, whether the Lit ft of the Flejh, the Luft of the Eye, or Pride of Life, they all happen to Men, when they are gone oft' their watch, and are de- parted from the guidings of the Grace of God : This Hallelujah Fiflicr did, and this others may do, not through any fhortnefs in God, or weaknefs in his Grace, but through their own default ^ and all that can be done by a Community profefling Chri- ftianity, is, ( after endeavours to reftore in the Spirit of Meeknefs, and their impenitency ) to reject that Brother who thus walks dHbjrdertyj this was done by H. K and is by any other, what- foevcr when known. Ibid. p. 48. But tho* God Omnipotent and Infalli- ble, did create all things that are, yet there is weak- nefs, error and fin in the World. Did God create Weaknefs, Error and Sin, as the Snake here iniinuates? If he dare fo fay, let him fpeak in plain terms. The Scripture fays othei- wife, for Gen. t . 3 1 . it is faid, God faw every thing that be had made, and behold it was very good. Tho' it is true, thai; through Difobedicnce to that Power, which made all things very good, Weaknefs, Error and Sin arc entred into the World : Y'tt it is as true, that the end for which Jefus Chrifr came into the World, Suffered and Died for Man was ( ac- cording to the Vifion which Daniel law, Chap. 9. 24. ) To fnifh Tranfgrcjfiofi, and to make an end of '!. And as many as come through obedience to Spirit, to witnefs the Power of his Rdurrc&i- on, may meafurably fay, the y him to 1,L Binding and Gifting out the $ far?) and ftoil- I 4 ■' ' ino 120 Anguis FlagelUtm : Or, ing his Goods, I come now to his Seventh Head of Diirin&ion. VII. But let fuch confider, that it is a jufl Judgment from God, &C. It might indeed, with fbme fhew of probabi- lity, be objected againft us by this Snake, that the Defection and Failings of particular Perfons, pretending to be of us, were a Judgment from God upon the whole Body : Nay, and it might probably be, that that Judgment came upon that Body, becaufe of their Separation from the Church. If that Church be pretends Member- imp in, could boafb me had none fuch ; but the contrary is too true ■ in the feveral inftances which may be given, as of himfelf and fome others, Scandalous Members, who in their ill Practices, are no Credit to the Church of England, which they may pretend to be of: Yet this, by the Sna\e\ Argument, is a Judgment upon the Church of England, Wm ( they are the Snake's words) of their own Heads, durfi to leave thofe Guides ( the Bifhops of the Church ) under w'oofe Government God hath placed them, and to rend the Body of Chrifl by a canfefs and defparate Schifm ; of which fee more, p. "16, 17. foregoing. This, Reader, is another Stroak at the Refor- mation, and will it.not'be a pretty Argument for toitc^ foj tye £>natrc. 1 2 1 averred, but not proved, and as he cannot prove it a Judgment, lb I have already proved it no Error in Principle of Us, bccaulc I have abun- dantly fhcwn that the Grace of God is fuffici- ent for the purpofes for which God hath given it, viz* the Salvation of Man. Ibid. p. 49. And for this caufe ( fays St. Paul, ? Thef 2. 11.) God fliall fend them ftrong Delufi- on, that they Jlwuld believe a Lye. And if the Pro- phet be deceived (Ezek. 14. 9.) I the Lord have deceived that Prophet. And it was the Lord who put a Lying Spirit into the Months of Ahab's Pro- phets, 1 Kings 22. 23. Now whether it be fuch a Spirit or not, which is in the Mouths of the Quaker Prophets, we have a plain rule whereby to know, Dent. 18. 2, 22. the Prophet which JJjall prcfume to fpeak a word in my Name, which I have not commanded him to fpeak. even that Prophet full Dye. And if thou fay in thine Heart, How full we know the word which the Lord hath not fpo- ken ? lilien a Prophet fpeaketh in the Name of the Lord, if the thing follow not, nor come to pafs j that :he thing which the Lord hath not fpoken, but the Prophet hath fpoken it prcfumptuoufly, thou fhalt not be afraid of him. Here is a plain touch -ftone, which cannot be miftaken? &c. Thus the Snake. But the Snake is much miftaken in applying this touch-flone, for the firfttext, viz.. iThefi. 11. He has done by that, as he does by our Books, t off the Conclufton : For, the Apoftle doe$ lIk the reafbn Why they "were given overt* ftrong Dtlufion, becaufe they received not the Love of '■?, that they fjould be Saved. And for the other texts, it is not to be concluded from them, tJ&: L.ery Prophefie fpoken in the Name of God, therefore falfe, becaufe not fulfilled in the : ins pronounced ; for then fkould thofe Pro- 1 r phefies, 122 Anguis FUgelUtus. : Or, phefies, mentioned, Exod. 32. 10, 14. zSam.ij.. 16. Pfal. ic6. 40, 44, 45. Jer. 26. 18. Amos 7. 3. Jonah 3. 10. be falfe, and the Prophets that gave them forth be falfe Prophets; but that is not fo : And the reafon why the Prophets, and their Pro- phcfies are true, is given by Jer. 18. 7, 8, 9, 10. At what Infant I jhall fpeak concerning a Nation^ and concerning a Kingdom? to plnc% up? and to pull down? and defiroy it ? if the Nation againfi which I have pronounced^ turn from their evil? 1 will repent? &c And accordingly, God hath (as is recorded in Holy Writ) often repented himfelf of the Evil he hath threatned, and in great Mercy and Companion, upon Sinners relenting, hath lengthned out their day of Vifitation. Ibid. p. 50. And the cafe of the Quakers is fo hard? that if we can prove hut one falfe Prophet a-? nwigtbem? the Infallibility of 4II? and every one? mufl' he a Deceit? becaufe — — the Infallibility is afferted to belong to every orle of them. Feft'wa Lente? may be a ufeful Caution to one rhat makes fuch hafty and falfe Conclufions. The Infallibility of alt and every me? is the Holy Spi- rit^ and if every one that make profeflion of it, fhohld fall from it, and turn from the Grace of God, into Wantonnefs or Delufion ? yet the Holy Spirit would be flQ. Deceit. I will give that Me* morable Inftance of the two Prophets, menti- oned, 1 Kings 13. where both of them had true Prophefies} yet by giving way to Error, both fell, the firft, ver. 24. loll his Life: And of the Iaftit's faid, ver. 18. He lyed. Yet it cannot be but fallly and wickedly concluded, that becaufe the Prophefy of one of them was falfe, and the other thereby led into Error 7 therefore the In- fallible certainty of all, and every one, of the Prophcfies of the Prophets, in the Old and 'New Teftamcnt Tcftamcnt, was a Deceit : Nay, from hence Ho- ly Writ docs not conclude againft, but confirm the Prophciics of them two Prophets, which they delivered in their Obedience to God. This brings me to his 8th Head of Diftinc~tion of Prophefies, which he fays are falfe. \ III. But here , in this place^ let me give two or three infiances^ to fiew their falfe and wicked pretence to Infallibility. And I will not travel far for an ex- >iple : But J will be as merciful in expofing them a* J can. I will fee the Inftances before I make the like Conclulion. The firft inftance is of (as he calls him ) a Quaker Glover in Cheap fide. The Snake did cell us he would not travel far for an Exam- ple. This is fome fmallhint thatheSculks about the City : But if in his next, he will be more particular as to his place, there is a Poor Man, formerly the King's Meflenger, would gladly fpeak with him , but at prefent to return to the ot the Snake in Expofing. Mercy when properly fpoken, I know what it nu\i;i> \ but when it proceeds from an Adverfary fo Profane, Unju/t and Hypocritical, as is this SkAc) it cannot have fewer alias's added to it, than hath his proper name, it may be alias this, or alias that, but that it is not Mercy in the true Signification of the word, will in a few words be feen. The S*iah calls it Mercy in that he fpares names j but that it is no fuch thing may be feen by this, he calls one p. 5 1 . Prophet John, and there was no fuch Perfon of that name \ and the true rea- fon why he forbore others, was, becaufe he might err as much in them : But, be all this as it may, the Relation and Story is falfe, and to ihew that his Mercy is rejected, the Qi to the whole Body, tho5 k can be with no more Juilice, or Strength of Argument, fo apply'd, than the Lye of that Prophet, 1 Kings 13. 18. which he ipake in the name of the Lord, can be apply'd to all the Faithful Prophets, in the Meflages which from the Lord' they did in f ::?.fulnefs deliver. But further, S. £» did himfelf find his words his Bur* cc C- 3d <&toircl) f oj tlje ^nabc 1 2 5 ^— — — — ■■ ' ■ ■■ ■ ^- i -■ — »»■■■■ ■■»■■ I ■ ■ ,— m . - Burden ^ and did under his own hand condemn that Haftincfs, Anger and Darknefs of Spirit, in which he docs confefs he fpake thofe words; and it is not unlikely, but the Snake hath either fecn or heard fo much, and if he hath cither, it is a munifeft Lye m him, to lay that to the Qua- kers, which they then did deny, and which alfo the Perfon offending, did truly and juftly take to himfclf. His Words are thefe (in BabylonijJ) Oppofer, &c. p. 8.) u As I was iltting waiting on the Lord, u on the 29th inftant thefe things rofe in my " Heart, that I fhould acknowledge my Offence cc to all the Brethren in London, and thereabouts, " and Briftol, and to all the Brethren North and South, that had been witnefles again!! the Spirit of Separation ; and am to let you know that it " doth truly Repent me, and forely Grieve me, " that you that do bear a faithful Teftimony for " God, fhould have any Prophefie thrown at you, " which I fpoke to John Story in an angry Spi- "rit: I do therefore acknowledge, as I have " iignificd in my lafh Paper, about two Years ago, that I have had little reft Day nor Night, at times, ever fince I fpoke thefe words to John Story \jThat it was the word of the Lord that he Jlwhld dye that Tear ] which were mine own 11 words, and foon became my Burden, and were " ipoken in the Dark, and Darknefs was upon " my Spirit, and fo under a ftrong Temptation, " which I was fuffered to fall into, I not ftand- " ing in the Gounfel of God ; for which I bore iC God's Indignation : But I foon faw I fhould cc have gone to him in a meek Spirit, tobefeech " him to be reconciled to his Brethren. But I ct do judge and condemn that haity Spirit that w fet a time for his dying, and called it the word "of cc cc cc cc 1 26 AnguU Flagellatus : Or, " of the Lord. And do defire this may go as far, u as where-everit may have a lervice for Truth. Solomon Eccles. His Third Inftanceis, p. 55. A Prophecy of W. Penn'j again fl one Tho. Hicks. So fare as the Lord liveth, and I teflifie to thee from the Lord's Living Spirit, If thou defift not, and come not to deep Repen- tance, the Lord will make thee an example of his Fury \ and thy Head fliall not go down to the Grave in peace. Ibid. p. 55. Now Tho. Hicks did go down to the Grave in Peace, and no VifMe Example of God's Fa- ry was Jhewn upon him. And ( which the Snake has not mentioned ) Tho. Hicks did defift, and did not ( as I have heard ) ( as the Snake falfly lays he did. p. 56. ) remain to his Death an Oppofer of the Quakers, which was the terms of the Denunciation. So that the Quakers may be true Prophets Hill. His Fourth and laft Inflance here, is, of whom in Scorn, he calls ( the Great ) Edw. Burroughs, p. 57. quoted from p. 54c, 535, 53d, 537. of his Works, the words he quotes are thefe, and Hand in this or- der. The time is come, their Church (meaning Rome) cannot fland long-. And as fure as the Lord lives, fo fhall it come to pafs. Here, the Snake, is himfelf to fome purpofe, having in as deceitful and falfe manner, as well can be, reprefented the words of E. Burroughs in the pages quoted. I will give thee, Reader, theleve- ral Inftances, from the feveral pages quoted by the the Snake. The firft page he here quotes it 540. where the Snake lays he adviies the Army to carry their Arms to the Gates of Rome. But minds not, that he there tells the Armv," Thatmizht be* work honou- 41 31 ^toitct) to} tfre &nafee. 127 rable in its day find /cafon. And that there is a Vittory more honour able, to ir/r the Vlitory over Sin and Death, :d the Devil in your [elves, and that you are to " mind. And at tnc bottom of p. %$% . (fpeakin§ of the Romilh Church.) w But their Weapons are " Carnal and Devilifh, and by Murders, Opprefli- u ons and Tyrannies, they do defend themfelves ; u and when theft things are broken down, ttjttl u their Church cannot fiand long, ( He continues, p. 536.) tc A>:d as fi'.rc as the Lord lives, fo pall it " come to pafs, a Generation fhall accomplish it, tc and in the .Generation of the Righteous it fhall u be finifhed. And in p. 537. E. B. faith thus, M Whether the Lord will revenge the grievous " blood-guiltinefs that lies upon them, by himfelf, " without an Infrrument, or whether by yon (fpeak- cc irig to the Army ) or others as an Infrrument. u Whether this way, or another, that God will do " it, I determine not. But this I know, that the " time is not long, that he will one way or other " avenge and revenge the Blood of the Juft upon tc the Murderers Head. By all this, Reader, it abundantly appears, that E. B. doth not aflign Time or Means, by, or in which it lhall be accomplished, and fo much any Good Man may warrantably fpeak concerning the finifhing, and putting an end to thofe Carnal and Deviiifh Church-Weapons, of Murder, OpprefHon and Tyranny. Which, tho'this Adveriary would hug, yet thanks be to God, they are out of his po So that this Prophecy ( if the Snake will have it one ) muft doubtlcfs, in its fealbn, be ac- complifhcd. 1 come now to his Ninth Head of DifUnction, which is little elfc, than one vehement Invective ainfl the Authority of the Reformation. I will briefly conlider its parts, p. 58. Extraordinary hr- fpirauon; 128 Anguit Flagellatus : Or, fpiratimis are not to be credited, unlefs vouched by Mi- racles, which God always fent to attefi his Extraordi- ry Commijfions. The lnfpirations of the Prophets, Joel, Amos, Obediah, Micha, and others mentioned in the Old Teflament, and of Agabm, Alls 21. 11. were all of them Extraordinary lnfpirations. But I find no Miracles, that thefe their Extraordinary lnfpi- rations were vouched by. John the Baptift, the Greateft Prophet, born of a Woman, his Million was very extraordinary, yet not attefled by Mi- racles. Now let us lee where the Doctrine of the Snake will lead us : Why, he fays, Extraordinary lnfpirations are not to be credited, unlefs vouched by Miracles. Thefe lnfpirations I have now fpoken of, are not to us fb vouched, are they therefore not to be credited ? This will break an Article of the Snake's pretended Faith, and make imperfect the Scriptures, which he fays are a perfect Rule of Faith and Manners. Ibid. p. 58. Let us take this one mark more, to judge when fuch lnfpirations are from God, or from the Devil. Yes we will. Thofe from the Devil generally tend to Schifm and Rebellion ; as in that of Jeroboam, and the Ten Tribes^ who broke off fr'om the Friefihood of Aaron, as well as from the Houfe of David ; and fetuf oppofrte Altars to that at Jerusalem. This docs deferve to be mark'd, in that, it, Firfl gives the Lie to the Scriptures, and then kicks agamft the Reformation. It gives the Lie to the Scripture, for that God by his Prophet Shemialj, 2 Cron. n. 4. when Rehoboam would have fought againfl Ifrael, that he might have brought the Kingdom from Jeroboam to himfelf ', and that they were ready to fight, they were of God forbid ; and the reafon God by his Prophet gives, is -, For this 1 31 £>toitcij fo? tfce &nabc 129 g is done of me. But the Snake fays it's done of the Devil. Thus much for the Kingdom now for the Prieftood. That they broke off from the Prieflhood of Aarony and fet up oppoiite Altars, is a mark applicable at this day, or, to what purpofe does the Snake make it? And fay that reparation from the Priefthood at this day, is from the Devil. And now if the Snake pkafc, let him prove how many of thefe feparations which have been made within three hundred years from the Pricithood of the Roman Pontiff, have been made by the Devil ? and let him not forget the Reformation in England. But of this kind of ar-» guing we have more* Ibid. p. 58. But a-s they paid all Dutiful Obedience to their perfecuting Kings, and fa jf ere d Martyrdom un- der them without Refinance : So did they always keep in the Communion of thofe fame Pricfis, whom they had provoked and reproved, &C. That Dutirul Obedience was paid by the Holy Prophets to perfecuting Kings in their Days -, and hath been paid by us, to perfecuting Kings in our Days, is very true. But as for the Doctrine of Re- fiftance, if that be it the Snake quarrels at, he may find Opponents enough in the Communion of that Church he pretends Membership in-, as he alfo may have the Voice of the Church of England againll him, Juftifying themfclves, in that they > did not keep the Communion of the Roman Priefthood, but did fet up a Separate Communion and Oppofite Altar /j See, Reader, this Doughty Champion (as he pre- tends) for the Clwch of England, under the felfe pretences of efteeming, and valuing her Communi- on, does in truth and reality, as much as in him lies, fcandalize the Reformation ; by putting upon it very grofs imputation*, as if il were from the De- til. But worfe yet. K ibid, i jo Anguti Flagellatus : Or, i- ... .. .... .I ■ . ..— . _ Ibid. p. 59. And when our Saviour himfelf came in- to the World, he did not feparate from the publick Worfhip, and Communion of the Jewifh Church. And to jhew that the receiving of Chriftianity it [elf was no exemption from paying all Obedience to them, he commands his own Difciples, as well as the M.ultitude,to pay them all manner of Obedience. Our Saviour is declar'd^tfz. 1 0.4. the end of the Law. Then he muftof ncceflity be the end of that Worfhip and Communion which was grounded on the Law : And that the receiving of Chriftianity was an exemp- tion to Obedience, in that Worfhip and Communi- on, The Apoftle Paul is poikive, Gal. 5. 2. for Chriftianity was not to be blended with Judaillms. And when our Saviour laid, Matt. 23. 3. Whatfo- ever they bid you obferve, that obferve and do. He did not thereby continue the observance of the Ce- remonial Law, beyond the date of the Sealing his own Teftament with his Blood : For if he had, then all who are not in Communion with the Jews at this Day are Schifmaticks ; and which is worfe, the Snake fays, it is from the Devil. Ibid. p. 59. And the Apofiles, after our Saviour, frequented the Jewijh Temple, Luke 24. 53. Ajid ob- ferved their hours of Publick Worfhip, A6ts 3. I. This Adverfary would here falfly and Hypocri- tically infinuate, as if the Apoftles hereby joined in Communion with the Jews, which was againff: the whole Scope of their Commiffion. The Bufinefs of the Apoftles in the Temple, and wherefbever elfe their Lots were, was to preach up Faith and Salvation through Repentance, in and by that Je- fus whom the Jews had Crucified : For this purpofe they went to the Jewi/h Temple ; and no wonder they went at the hour of Prayer, becaufe then they might find the People together : That this was the Reafon, why they went at the hour of Prayer, is ■ — ■ i is fully feen by the Sermon of Peter, Ads 3. 1 2. to the end of the Chapter* Ibid. p. to. But the Quaker-mtion of the Light with- in, and their pretence to Infallibility, >u conjhejtunti to it, does totally root tip and defray all Church Go- vernment and Order : For if the Light within be God, it muji be felf-Jufjuicm, and not to need the Rides and Directions oj any other. The Apoitles, it's allowed, were infallibly af- filled by the Holy Ghoft, God in them ; yet this was fo far from rooting up and deftroying all Church Government, that they by the Directions of the Holy Spirit did give Rules and Directions for Difciplinc in the Churches, where they laboured to bring the People to be partakers, with them, of the fame Promife, which was, drift in them, the hope of Glory. Ibid. p. 60. Vpon this Ground the Quakers broke eff from the Church, and refufed to be under the Govern* merit of any outward Authority. 'Tis falfe, the Quakers broke not oT upon this Ground, but rather to carry on that Reformation which the Church of England began here, when me broke off from Rome. Neither did the Quakers ever refufe to be under the Government of any out- ward Authority ; for we always, for Confaence fake, have been Obedient to Authority, by actively do- ing, what in Confaence we could, or by pailively frittering for what in Confaence we could notd ). Let the Snake fay fo much for himfelf, if he can, and prove it. Ibid. p. 60. And thin they flood feveral years fin the Infancy of their State, till they began to grown umer 9 04 and rich. 'Tis falfe, wre never were, even when firft a People, without Government and Difcipliuc, fuch as might anfwer the good end of the Gofpel of K 2 Chrift. IJ2 Anguis Flagellatm : Or Chrift. But that there may be, occafion, as the Community enlarges, to add fome points of Difci- pline, for the fame good end for which the firft were appointed. Holy Writ does fufficiently jufti- fie. The Difciplcs, while in their Infamy? had, Acts 2. 44. and 4. 32. All things common, after- wards, particular Churches, made Contributions for the Poor, &c. When they grew more nume- rous, the Queftion of the Circumciiion began to trouble the Churches, in Syria, Antioch and Cikcia, concerning which the Apoftles fent a Determina- tion by Pad and Barnabas, Acts 15.25. And in after times as the Churches and their Neceflities did increafe, the Apoftle Fad, 1 Cor. 8. 4. and 1.0. 25, 27. did yet enlarge the Borders of tha* Difcipline, which was before fetled : And to other Churches according to their NecefTities ; fuch was their prefcribed Difcipline. Thus at firft, while the Profeftbrs of Chriftianity were few, there ne- ceilities were fo too ; but as their Numbers in- ereafed, fb did their NecefTities -, and the Apo- ftles and Ovcrfeers of the Church did provide ac- cordingly, that they might in all things adorn the Doctrine of Ckrlfl, Tit. 2. 10. who is a God of Or- der. And as the fullcft ftate of their Difcipline was no contradiction, to their few firft Precepts, ib neither was a contradiction, to the infallible Spirit of God, Tit. 11,12. to the Guidings whereof, the end of their Preaching was to bring People. I come now to his Tenth and LaftHeadof Diftin- ction, Concerning that Church Government which is among the Quakers, Ibid. p. 61. The Quakers pretence to Infallibility, has been difproved', Firft, In particdar In fiances of Je-* t»itcfj foj tlft &nakc i?j -*^,,~ ~ . - — - ■ The particular Inihinces, which die SfmA* hath brought,h.ive been above futflciently difproved, bc- iag either falfly or infufficieatlybyhim pretended. But had they been all,fuch as the S^r hath pretend- ed, yet then they could not haveanfvvered his pur- pole, to overthrow the Infallibility of the Spi- rit of God ; as is alfo largely before declared. Secondly, That whole Floods and Parties have left F. Bugg is, with the Snake, an Inftancc^ and indeed a particular, linglc, weak one. But had the Floods and Parties been much greater, than ever yet any were, that did Apoftatize and back- flide from us : They may indeed be Inltanccs of fuch Backfliders, as thofe mentioned 2 Pet. 2. 22. but no Argument that the Holy Spirit of God is not Infallible \ for as by the power of that, in times pa ft, thefe backfliders were in fome degree warned ; lb had they continued under its Guidings, it would have made them altogether clean. Whereas, by defcrxing it, they are returned to wallow m the .Mire again. This Through Difobedience hap- ncd to many in the Primitive times. Nay, fo general was the Defection and Backfliding of that People, that the Holy Spirit cxprefTeth it by the Church going into the Wilder nefs : For Darkncfs and Apoftacy did overfpread all Lands. Ibid. p. 61. Now if their above-told pretences to In- fallibility do hold, tlxn it will follow, that thefe their former Opinions, which the Separatifis now condemn, were true SEy?n, and falfe /feofcD. Nay, that they are both true and falfe, even flOtU '•> becaufe fome Qua- ds hold them to be true. A fine Conclufion ! and fpakes thus much. If the Declared Claim of the Church of England to Loyalty do hold, then it will follow, that that Declared Claim which the Snake, and other fuch Separates now condemn, was tructljctl, andfallc K 3 now. 1 54 Anguis FUgellatm : Or, nOtU. Nay, that it is both true and falfe even . llOfcB } becaufe that Church doth frill declare that Claim. Thus, Render, thou feefl the folly of this Snake's reafoning ; and it cannot be othcrwife, when Men fhall attempt to prove, by the precarious and evil practice of Particulars, the Unfoundnefs of Principles -, Good Principles do always abide the fame, whatfbever the Pradice of their Profeflbrs may be. Thus the Grace and Spirit of God con- tinues Infallible, let whofoever will backflide from it, and Loyalty continues to be Loyalty ftill, if the Snake never practice it. Ibid. p. 62, 63. But if Keith and Bugg were true Quakers, then true Quakers are not Infallible : And then G. Fox, &c. (who faid they were Infallible) were led by the Sprit of Delufion, and not the Spirit of Truth. Keith and Bugg, with whofoever elfe that can be nam'd, that have Apoftatized : While they were led by the Spirit of Truth, were by that In- fallibly led, and it was no Delufion to affirm fo much of them or others, while in their obedience to that Infallible Guide. But G. Fox, &c. did ne- ver fay, that any were, or could be Infallibly led, but by the Holy Spirit : Therefore G. F. &c. were not herein led by the Spirit of Delufion, but by the Spirit of Truth. Ibid. p. 63. The Infallibility of the private Spirit^ or of each particular Quaker, » now damned by their Church ; and their Infallibility is now reduced by them^ — to that of their Church. 9 Tis a notorious Falihood, that ever Infallibi- lity was by us placed in the private Spirit of any, or every Quaker, as it is by this Snakt aflerted, or that it is now reduced to the Church. > Infal- libility is now by us placed, where it ever was, that is, in the Infallible Spirit of God pri- vately — ^M^^MM ■■■— - - - - - ■■ _ vatcly or particularly working in the Hearts of Men. Ibid. p. 64. All I am concerned for at prefent, is, that their Churclxs have cenfured thefe Separatijh; and given Judgment againfi the Light within p arti- cular Perfons j which was the Original Pretence, and only Infallible Guide of the firfi Quakers. And npo>; this only ground, they exclaimed againjl any Church, affuming Authority over any Maris private Spirit, or his Light within, as Anti-chrifiian and Diabolical, and gave this as the reafon ef their Separation from tht Church of England. One, but not the only, reafon and ground of fome that feparated from the Church of England^ might poffibly be Her Hierarchy and Govern- ment, or aflumed Authority over Confcicnce ; as (he in her turn, made it part of the reafon for her Separation from Rome, as fee Apologia Ec<- clefia Anglican*, printed 1617. But that bond of Union and fpiritual Fellowfhip, which united us to be a People, was, Firft and Principally, The Light of Jefus Chrifl mining into our Hearts, hereby through obedience, we kad and have Unity with ail, who in any meafure are turned to it, and walk in it -, and by this Union of Spirit^ we were gathered into one Body of ex- ternal Fellowfhip and Society, in matters of Do- ctrine and Diicipiine} and being fo gathered in- to particular AiFemblies or Churches (with re- fpedt to place ) at unity : The Authority which thefe our Aflemblies do claim towards them th do fo declare themfeives Members, and who do believe and profefs the fame Do&rines and Pi; ciples of Faith, and are fo diftinguifh'd and d nominated, is grounded in this: That every fuch Member is gathered as above, -and not by any xternal conftraint or outward refpect, bag only K 4 1^6 Anguis Flagellatu* : Or, by the real force of Truth upon their Under- Handing. And of fuch as do profefs to be fo ga- thered into Unity and Fellowfhip with us: If any fhall Innovate in Do&rine and Difcipline, and make Defe&ion from the Spirit of Love, con- trary to that Belief and Profeflion, which by the force of Truth, and Convi&ions of God's Grace on their Hearts, they did make and declare at their coming into Unity and Fellowfhip with us : Such, the Church or Aflembly hath Power to de- clare Separated from the Body ^ becaufe by this their Innovation and Defection, they have diffol- ved that bond of Union, by which they became Members^ and when cenfure is denounced againft thefe who are thus feparated ^ It cannot be ac-* counted or efteemed, A giving "judgment againfi the Light within particular Ferfons : Becaufe the Light of Jefus Chriil is not contrary to it felf j and if by the infhinings of that, it was, that they through obedience came into Fellowfhip, and did profefs and declare to believe as above *, it does neccflarily follow, that their Innovation and Defe&ion muft proceed from being darken'd and decay'd from that Life of Righteoufnefs in them- felves, which Was the firit Principle of true Uni- on. And when we have declared againfi any Church affiiming Authority towards any Man, and that Light of Grace which is in him } it hath been becaufe fuch Church hath aflumed that Authori- ty, without that previous bond of Union which is above declared. Having thus briefly>but truly, (rated the Ground and Nature of that Government which is among lis, and the reafon of our refufing Church Go- vernment not fo conftituted } it will ferve to difpatch all the Objedtions of the Snake upon this jiead with greater fpeed. I 31 £>toitclj foj tlje £mafce. 137 I fhall here, in fit place, acquaint thee, Reader, that the Snot* takes up a conliderable part of the following Pages in this Settion, and forne in that concerning Tithes -, particularly about G. KM and our Controverfy with him, I fhall take little more notice of them, than as they relate to Government, that being what the Snake fays, p. 118. foregoing, He is chiefly concerned for : Befides, that Controverfy (which Books may be had of Tac e Sowle, in White-Hart-Court j Gracious-Street ) is in fuch hands, as, I doubt not, are ftill ready to maintain the Juftice of that Caufe they are con- cerned in, if C7. K. or the Snake for him, fhall think fit to reply to what they have written, that is yet unanfvvered by him , and alfb the compafs of this Tract will be too fhort, to allow room for a mat- ter fo much controverted as that has been. There- fore, what I fhall chiefly fay concerning him, and what the Snake is moft concern d fory will be (as above) with refpedt to his quondam Society and Fellowfhip with us j and to fhew that the Judgment given againft him, was not againft that Light of Jefus Chrift, which he once acknowledg- ed for his fufficient Teacher : The like for bre- vity fake I would be underftood concerning John Wdkinfon, John Story, Bugg, and others, who may have Separated, or Apoftatized, as thefe have done. From p. 6\. to 6$. The Snake is wholly imploy'd on G. K. giving in them, fome Jhort and falfe bits of Stories, relating to that difference with him in Pcnfdvania, which I fhould have wholly pafied by, but that in one Inflance the Snake is remarkably falfe : That is, p. 66, G* K. was ac- ch fed for Preaching two Chrift s, i. e. a thrift without , be/ides the Chrift withm. — Thx Sam Jennings (af- ter their mannner of mumbling Thiftles) will not confefs, fat dan not deny, That I j 8 Anguis Flagellar : Or, That 6. K. was fo accufcd, Sam. Jennings does deny fo far as it came to his Knowledge -7 but the Snake carps at 5. Jennings , becaufe he does not affirm or deny upon fuch incompetent Authority and Evidence as himfelf ufes *, which has, as I have already jhewn, and may hereafter fhew, led him into notorious Lyes, and falfe Stories : For, S. Jennings fays ( State of the Cafe, p. 6. ) In the Judgment given forth againfi him (G. K. ) by Friends^ they fay, W. Stockdale denyed the words fo fpoken [as in the Charge above] and Ibid. p. 7. which I have heard him [JW . S..] often folemniy to de- ny. Is this mumbling of Thirties, or does it not rather fhew, that S. J. took care to fpeak Truth to the utmort of his Knowledge, and is a full denial of 6\ Keith's Charge ? Snake p. 66. Why was this the bnfmefs of fo many Jlfcetings, and fo great fiir among them ? — For G. Keith was mtfo much as accufedfor Preaching any thing elje but this. But (now Snake, who mumbles Thirties? ) was not he ace life d of very many Turbulent, and Inde- cent Adions and Expreflions, as is at large fc^n m The State of the Cafe, which I have above quot- ed, and which the Snake alio quotes with per- verfion, as I have before fhewn. Snake p. 67. Here is a many forked and involved Infallibility, one JMeeting- Jufiifying, another Condemn- ing, G. Keith, and all for the very fame Doctrine. — Ibid. p. 6$. This will not only overthrow the Infalli- bility in each particular Perfon, but even of their Churches or JUfectings. That particular Perfons may make Defection from the Guidings of the Spirit of Truth, and may Apoftatize from that Union and Fellowfhip which they had once with the Friends of it: I have already, 31 £> toitcl) f oi ttje £mafce; i ? 9 already largly (hewn, and what particulars may do ^ AfTcmblics made up of fuch particulars, may alfo do : Floods and Parties (as the Snake exprefles it) may Apoftatize as well as particulars } nay, a whole Community may Apoftatize, and yet the Infallibility of the Guide, of any one particular Perfon, who continues Faithful and Obedient to the Holy Spirit, remains firm and fure. Thus 1 Cor. 10. 4. The Apoftle teftifies of the Jews, They all Drank the fame [primal Drink, for they Dratik of that Spiritual Rock that followed them, and that Rock was Chrift. Now this Rock could have as Infallibly preferved, the whole Tribes of If rael from Egypt, thro' the Wildernefs to the pro- mifed Land, had they been Obedient to it, as it did Caleb and JojJma, who were the only two of all the Thoufands that left Egypt, and enter- ed in. But further, that Aflemblies or Churches may Apoftatize and Backllide, the Holy Spirit is fuf- ficient Warrant, by the particular reproofs or cautions it gives to the feven Afiatick Churches,men- tioned Rev. 2. 2. and 3. And fure the Snake will not be fo hardy as to fay, that the Holy Spi- rit was able only to give Reproof and Caution fu i table to their wants and defects, but not to have preferved them blamelefs, and to have guid- ed them Infallibly in that way he appointed them to go. Ibid. p. 68. Bcfides th'vs firfi proof in Penfilvania, there is yet another more exprefs and poftive, called, The Barbadoes Judgment, &c. And beiides the detecting the Snake's falfe con- clufion in that, 1 have to fay to this, that accord- ing to his ufual In j u ft ice, he herein makes ufe of an Adverfary's Book (Babel's Builders, &c. ) with- out taking notice of the Anfwer which was pub- lfihed 140 Angais FUgettatfis : Or lifhed to it ( Intituled, A Babilonijh Oppofer of Truth reproved, &c. By S. C. I. P. and R. R. ) as he alfo partes over in Silence ( tho' mentioned in .that Adverfaries Book ) a Letter of G. F's and others, writ to Barbadoes concerning t'is ve- ry .-ihing ', wherein they are fiewn their caufe is not right that they had taken ; which Letter, and the matter it relates to, is fully fpoken to in our Anfwer above mentioned} wherein is alfo 5. £'s condemnation cf his raihnefs in thofe words fpoke by him to J. S. mentioned p. 125. foregoing. Ibid. p. 69, 70. / was told by one prefent at the Quaker Meeting at Ratclift^ on Sunday the \"jth of February, 1695. That Mr. Penn having Preached, and after G. Keith rifing up, and expounding fome Scripture in another manner than Mr. Penn had done ', Mr. Penn ftop* d him, and folemniy denounced thefe words againfl him, " In the Name of the Lord, " I pronounce him an Apofrate, over the Head " of him. Upon which occafion I have thefe few Quc- fiions to ash Q. Whether this was a Sentence from Mr. Penn him- felf, or from their Church ? Whether by an Ordinary Commiffion of Succeffion to Chrifi and the Apeftles ? Whether by an Extraordinary Commiffion fuch as the Prophets and the Apoflles had ? To the firfl, W. Penn being in Unity with the Church, declared this, of one who had broken Unity by making defection from that term of 11- nion, Which in time palled, he had declared he as by the Light of Chrill in him, led to pro- fefs and believe. Secondly, All who are kept living by the Spi- rit of Truth, id that bond of Union which that did at firft lead into, fuch have ordinary Com- miffioa million therefrom to teftific againfr, Apoftates. And this not by iiich fallly pretended Succeflion, as the Papal Chair, or others may pretend to from th ollies: But by fuccceding, in a meafure of that lame Light and Holy Spirit which they were in. To the Laft, W. Perm, tho' then knowing G. K. to have broken Union, as is before exprefled , he might at that time, in the Openings of the Spirit of Truth, have a larger and fuller Sight or his Apoftacy, and fo a Warrant to Declare it. And for this there needed no new Credentials, «&. Miracles, it being no more than what hath been confirmed by thofe the Apoftles wrought. Ibid. p. 72. But for the prefent? I only apply it to the point of their Omrch Authority over the Light with- in particular Perfons, their original and great pre- tence. The Light within particular P.erfons, is as much our Chafacteri flick now as ever } and we have no Church Authority over it, or repugnant to it, and that in the cafe of G. K. no fuch Authority was ulld, Confider the following Lines. G. Keith hath often Printed and Declared, that he did believe and profefs the fame Doctrines and Principles of Faith with usj and that he was led lb to do, only by the Light of Jefus Chrifr mining into his Heart. Through, and by which Light he did profefs to have true union and fel- lowfhip with us, and accordingly he fo was deno- minated and/, but againft the deviation and perverfion. This is great injuftice Reader? I doubt not thou wilt grant thus to cur- tail a Man's words : but if greater may be* here is an inftance for thee. The Snake by a horrid perverfion, quotes W. P's words to the direct con- trary purpofe to which he ufes them. Ibid. p. 81. But what if thefe Quakers, whofe Ught within? fliould allow them to take off their Hat? or Bow? &c. appeared by all other circumftances to be Good? Honeft and Conscientious Men ? That would not do ? For Mr. Penn in his addrefs to Prot eft ants? p. 245. lays, " Holy Living is become no Teil among u us, unlefs againft the Liver. The Tree was once . _ — > u for perfecntion is this, 77.>.?r Holy Living is be- cc conic no Teft among us, unlets againft the 1 ive . " The 1 once known by its Fruit, but now cc it i^ not ib : The better Liver the more dange- " rous, it not a Conformiil : This has made way " for Perfecntion. There was a time when Vir- u toe was venerable, and Good Men admired \ " that's derided, and Opinion carries it. The Snake, was in the wrong Box ( confldcring how much he is ufed to play) when he brought to remembrance by his perverfion, this Quotation. For the Pcrfccution here fpokenof, was that mana- ged by the Church of England^ and the Conformi- ty then required, was to herfelf, the Teft, &c. and was not a Holy Life •, for Virtue was then deri* ded, and Opinion carried it. It is one of her Ble- mimes ; and if this rebellious Son, had not herein been to her, what Ham, was to his Father Noah, it might at this time have been covered forme. Ibid. p. 82. But I. aye they not worldly Coertion here ? Tes, beyond what the Church of England, or any other Cimrch have in their Power. For they being' mojrly a tr j People, and chiefly among themfilveSy whoever is difowfied By their Church, decs, Ipib facto, hfe his Trade among them ; and there is not one of an hundred of them, but mufl be thereby broke and undone. We have not any Worldly Coertion, either to whip Men into the Temple, or keep them there; for, as is (hewn, p. 1 35, 1 $6,&c. All who are truly Members of our Body, and are in true Fellow/hip with us, were gathered fo to be^ not by Worldly Coertion, or outward refpect *, but only by the real force of Truth upon their Underflanding, and the Convictions of God's Grace upon their Hearts : and wcdifbwn not any (in their fallings away ) who have not firjt thus pretended. But the Church L pf 146 Anguis Flagellatus : Or, of England, much beyond this, hath (lately) claim'd Power over all the Subjects of the Realm, by whipping fome into the Temple, and fome for go- ing out \ and by her pretended Spiritual Excom- munication hath deprived many, who never were of her Communion, of their Civil Benefits : For one Excommunicate, might not be an Executor, receive a Legacy, or fue for his Juft Debts. In fine, it deprived him of his Property, and put him out of the King's Protection. Now, Reader, fee whether this Worldly Coertion be not beyond our Power, as we know it to be beyond our pra- ctice and liking. For whoever is difbwned by us, for pra&ices contrary to the Terms of their Uni- on and Fellowihip, is not thereby broke and un- done in his outward eitate, ( which the Excom- munication above hath fbmetimes threatned ) Be- caufe our difbwning of Backfliders, and Immora- lifts does only extend to teflifie againfi; fuch Per- fbns and Practices ; and it is the Duty of a Chri- flian Community fo to do : And I herein charge the Snake with a Lie, till he can prove Fifty in one Hundred, who have been broke and undone in their Trade, by fuch our Teflimonies. Ibid. p. 83. The fur eft method for a Young Man to ftep into an Abounding Trt:de, and a Rich Wife, is to fet up firft for a Preacher of which many Ex* amples daily occur. Tho' the Snake (in his own Language p. 16.) does boldly and impudently aver this, yet. no fuch Exam- ples do daily occur, becaufe we own not any for true Preachers, who do fo fet up themfelves : But who are thereunto inwardly moved of the Holy Ghoft: And this Call the Snake would have us think he owns, it being a previous Queltion to Ordination, as himfelf fays, p. 3KS. Ibid, 3! £>t»itclj foj t\)t ;§>nakc, 147 Ibid. p. 83. G.F. had mere Many at his DiJpoJ'al tl: hop in England, he having the Command the Quaker-Treafury. It is a notorious Lie, G. F. never had the Com- mand or" the Treafury of the Quakers. Ibid. p. S3. Thete is a Topick behind, which if the former convince them not, may at leaf Jhamc them cut of their vain pretences to Li fallibility ; and is the Pitiful and Chiidifh Blunders which arc daily fecn among them. This remaining Topick, will, on examination, like the reft, be turned Topiie Turvy : for why mould a real miftake be more prevalent, to make a Man relinquiih the guidings of the Spirit of Truth, which is able and ready, infallibly to guide him in all that concerns his Salvation, Redempti- on and Eternal Life ? Then the Snake's falfe Sug- geftion of Heretical Opinions, which, he lays, we hold : Which if it were true, were a better Ar- gument againit Infallibility , than the moitChildifh blunder that can be. He quotes W. P. in his Chrifiian Quaker, p. 104. repeated by Tho. Ehvood, in his Truth Defended, p. 167. Saying that Chrift was born at Nazareth, it as a Miftake : And what, will it thence follow, that the Holy Spirit is not able infallibly to inform W. P.andT. £. all that pertains to their Salvation, Redemption and Eternal Life? If the Snake fo think, it is eafictoknow that he blunders, and that ry dangeroufly. The fame is to be under/food of the miftake of G.F. if there be one^ which I have not feen. He does alfo inltance one William Walker, who, he fays, p. 84. did miftake John 14. 2. In my Father s Houfe are many Manfions, for in my Father's Honfe are many Manchets. Ibid. 84. Another Preaching on Pallia being bred at the Feet of Gamaliel •, and being asked by one in L 2 the 148 Anguu Flagellatus : Or, the Meeting, what that Gamaliel was, anfwered, a Town in Judea. Thefe two hearfay Stories, I disbelieve till pro- ved -, and in his next, defire it be not forgot, if it can be done. Ibid. p. 84. But above all, his Battle -Door, a large Book in Folio, in defence of the phrafe Thee and Thou, cut of fever al Languages, Greek, Hebrew, &c. cf which G. F. under flood not one Letter ; yet fubferibes G. F. not only to the Book, bin to the fever al -pages of this Foliglot. That Book the Battle-door, is a Colle&ion of Scri- pture-Examples,, in the words of the feveral Peo- ple recorded therein, as the Mcdianites, Hit tit es, Sodomites, &c. and alfo a Collection of Examples in the ancient and Modern Languages, teftifying, or proving their concurrence in the eflential dif- ference m exprefling one and many. This Com- pound work, is fubferibed by G. F. J. Stubbs and B. Fnrly. For Scripture Examples,it needed no greater Learning than Englifh, to colled: them, and that G. F had. For the other Languages, the other Subfcribers were qualified. But the Snake is angry that G. F. is fubferibed to the pages of this Poly- glot: But if he had not been blinded by Envy, he might have obferved, That thefe words in the Handle of the Battle-Door," The Light which Chrili " hath enlightned you withal, believe in, that the u anointing within, you may know to teach you -, which words are fubferibed G.F. in thefirfc page,and are of the fame iignification in the other Languages, throughout all the Battle-Door pages: So thatthe words in the firfb page being G. Fh, his Fellow- Labourers in that Work, to do him jnlliceJ did, in their tranflating his words into other Lan-J guages, ftill put his Name to them. Ibid. J bid. p. 85. But fame friends know the Jew^ who 60 1. in New ( ./, (as himfclj told it) out of the Qpaker-Treafiiry, for helping 0. FoxVifr/*/- Utility, as to the Hebrew. A Liar had need have the help of a -Great Me- moi The Book was printed in 1660. And if a Jew helped he had earned his Mony before that \ and it is not likely, if a Jew wrought for Bread, that he could truft , and I am fore there could be no new Crowns before \66o. But what is better ? there was no occallon for a Jew to do that which John Stubbs and B. Fnrly could, and did do themfelves, that is, throughly underftand the He- brew Language. And if the Snake cannot prove to the contrary, he has done like a Turky'm telling this Lying Story of a Jew. Ibid. p.85. He is angry that C.F. fhould fay in die Preface to this Battle-Door, That all Languages are to me no more than Dnft But has balely omitted to give G. f°s reafon why they are fo } which is, be- ing redeemed out of Languages into the Power wherein Men fliall agree. Thus having Trad and Difcover'd this Snake through his many Lies, bafe Infinuations and grofs Perverfions, in this tedious Settion ; I now proceed to his Seventh Section, t j SECT, 150 Anguis Flagellate : Or, SECT. VI. Concerning the Authority of the Holy Scriptures. WE have always teftified according to 2 Tim. 3. 1 6. All Scripture is riven by inflation of God, and is profitable for JDoBrine^ for Reproof for Correction-, for InflruEbion in Rightecufnefs. And the reafon of this is, becaufe according to 2 Pet. 1. 21. The Phophecy came not in old time by the will of Man^ but Holy Men of God, fpake as they were moved by the Holy Ghofl. And therefore it is, that we have conftantly directed Men to the Holy Spirit for the true underftanding of them 5 by the movings where- of they were at firft written. For as they do con- tain a true declaration of the things of God, fo they are not to be truly underftood, but by the Spirit of God. How much the contrary of this can he prov'd by this Snake, I fliall now examine. Snake p. 85. The Quakers notion of the Light with- in ( as before explained ) mufi neceffarily cut off our dependence upon the Holy Scriptures, as a Rule either of Faith or Manners, The Light within, Chrifl in m, as before I have explained ; as it is not contrary to the Scriptures : So it does not cut them off from being ufeful, as before declared, viz* for Do&rine, Reproof, Cor- rection, &c. For tho' the Holy Spirit is as infallible now as ever, and it is the fame Holy Spirit, ( ma- pifefted in the Hearts of Men at this day) by *rhich the Holy Men did write the Scriptures \ yet the manifeftations thereof to them, being in greater de~ 3( <&tottctj f ojt tljc Smafee. 1 5 1 degree, we juftly give them the priority; this with refpe&to the Writings, of any faithful Servant of Chrift at this clay. But with refpect to the Holy Spirit, that being (as I have juftnow (aid) as infalli- ble now as ever ; it mult of ncccflity alfo follow, that whofoevcr, through obedience, follows the guidings of it, mufl have as lure ( becaufe the me ) rule as the Prophets and Apoflles had. And this is no more contradictory, than the Pa- rable of the Talents, Mm, 25. In which our Sa- viour (hews the different proportions of Truft or the fame Treafure : And the one Talent had it been imployedin the fame way which the five were, it would as certainly have gained Profit. Thus they •who, through obedience, improve their Talent, and are in the Apoflles Phrafe, 2 Cor. 6. 1 . Workers toge- ther with Chrifij they mall witnefs a growth in his Grace 5 and who do fb grow, have the fame fare rule of the Holy Spirit to read and underfland the Scriptures by , even the fame fire rule which the Prophets and Apoflles had when they writ them. Hence it is, that he that hath and obeys the leafl meafure of this fure Rule, the Holy Spirit in himfelf, will eaflly and readily ac- knowledge and confent to the further Degrees of the revealed Will of the Holy Spirit recorded in the Scriptures of Truth. Ibid. p. 85, 85. But becaufe the Scriptures are often brought in cro-atr a diction to the Quaker-Light, there- fore they have made it their bufinefs to depreciate and ■ dervdl.'.e them ; nay, fumetimes to run them down 04 • rtful and pernicious. That Light of Jefus Chrift, which we profefs, cannot be in contradiction to the Holy Scripture ; and therefore when fo brought, it hath been by fuch, who, as our Saviour faith, Matt. 22. 29. Do err not knowing the Scriptures, nor the Power of L 4 God* 152 Anguis Flagellars : Or, God. Nor did we ever depreciated undervalue or run them down. The Charge is falfe, as will more manifeftly appear by the inftances he brings. Ibid. p. 8(5. To make them falfe in ynany things^ that we may believe them, or tmft to them in no- thing". To make their Authority Doubtful, by dilu- ting their Ten- Men, and raifing all the evil Suggeflions that can be again ft them. The SDlI&fcfcVtf Ifttfllgfc, Printed 1673. P« l7* States this as truly owned by the Quakers. The Book, Quakers Refuge, does not State this #s owned by us -, that the Scriptures are falfe in any thing *, Nor does it raife evil Suggeftions, nor difpute the Fen-Men of them : That there have been very many Queltions raifed concern- ing them, and the Pen-Men of fome Books or EpifHes \ the many Treatifes on them Subjects are fufficient Evidence : But it not being profitable here to remember them, I pafs them by in Silence. Now feveral of thefe Queftions, the Author of The Quakers Refuge, numbers up, and concludes (p. 17.) It is not the Subject of my Argument at this time. But that which he therein declares to he the Subject of his Argument, is, The Autho- rity of the Holy Spirit in Judging or Difccrning the Mind of God in the Holy Scripture-. This he faith, Is as truly flated as owned by m , and he declares it to he the concern therein under mofi Seriom Confideration. This, Reader, is the true import of the Au- thor's words :, which the Snake hath as Injuri- oufly perverted, as before I have dete&ed him, p. . .144, 145. perverting W. ?\ words, and the Ad- vantage he will get, is much the fame ; becaufe, I . ift hereupon fhew thee, Reader, th t what feems to be the occailon of the Snake's Cavil and Per- yerfion, is, becaufe we allert the Authority of the Hoij Spirit, in Judging or Dlfcerning the Mind of God 31 ^toitcl) fo? tl)e £>naUc. 1 5 j fiod in the Holy Scriptures : Which Truth, as it obtains upon the minds of Men, will rather in- cline them to wait for the fenfiblc experience thereof in thcmfelvcs, than to depend implicitly upon the gueft Opinions of any, who deny the poflibility of fuch certain guide at this day. Ibid. p. 87. lllntchead fays that there were fome Triefts in the North, in and before the Tear 1653. when thofe Books ( which Bugg quoted ) were Print edy wh Ignorant : And that this was the rea- for thoje exprejfions in the Quaker Books. Firfiy . . no reafon for thefe Barbarous Exprejfi- ens, if it had been fo: But, Secondly, I will joyn :vith G. W. upon it, that there never were fuch fir i efts in the North, or any where elfc, that were fo Ignorant. No George! Tins is an Arrant Lye with- out all doubt ', did any A fan ever think or fiy, that the very material Paper, and Ink, and Letters, xooiid endure for ever ? That there were in the North, ccc. Priefts Scandaloully Ignorant herein, I will prefently fhew ; and if they were reproved herein, in fuch manner as they might account contemptuous. The ExprefTions are not therefore Barbarous, be- caufe fo called by the Snake ; as I may alfo fhew from Authority of Holy Writ, and the Practice of (them efteem'd by the Snake) the Fathers, as (that expreflions which fecm contemptuous, are not therefore fo, being in their end directed to rectify the .esof Men) related by John Dadlc. TQ.theFiri - viz* the Authority of the Holy Scri- pture e know that the Sacrifices, Oblations and rj, mentioned in the Levetical Law, had a Divine tion ; and the promile annexed, v, 18. 5. Ye Jim II therefore keep my Statutes and \gments, which if a A fan do, he fioall live in the??/, the Lord. Thefe thoJ they had the Promife of 154 Anguis FUgcllAtus : Or, of this Life, yet the Jews thro' their Difobedi- encc, made tfiefe their Sacrifices not delightful to the Lord -, their Oblations were Vain, and their Incenfe an Abomination, and New Moons and appo' ted Feafts his Soul hated, Ifa. i. 11,13,14. And by their continuance in Difobedience, while in performance of the Letter of the Ceremonial Law -, the lame Prophet, 66. 3. tells them from the Lord, He that kilieth an Ox, is as if he flew a Man ; he that Sacrificeth a Lamb, as if he cut off a Dogs nec\ ', and he that burneth Incenfe, as if he blef fed an Idol. Thefe in the Judgment of our Ad- verfary, mull be very Barbarous Exyr efforts of thefe Ordinances, and which there was no reafon for, tho* the People were departed from that true ule, to which they were at firfl appointed. Tho' this be an abundant Teftimony, that through Mens mifufc of things, appointed by God to a determi- nate purpofc, he hath been pleafed to {hew and declare his dif-efteem of them : Yet I fhall ( not to confirm this Teftimony, for it needs it not) but for the Readers Satisfaction, alfo fhew the Practice of the Fathers herein, as teftified by John Dal lie, in his Right ufe of the Fathers, firft Book, p. 194. " W hi lft they beat down one Er- " ror, they feem to run into the contrary Error : u In like manner, as thofe who would ftreighten " a crooked Plant, are wont to bow it as much " the contrary way, that fb having been worked " out of its former bent, it may at length reft in " a middle pofture. Now if our Friends have formerly met with thofe in the Priefthood, whofe crooked exprefli- ons did need ftreightning, they are not to be wDiidred at, or condemned in their Chriftian en- deavours for that end. And 31 £>i»itct) f ojt ttjc Smafec. 1 5 5 And whether there were fuch or not, I will nowjoynllliic with the Sunk* and (hew, from a much n;rrrowcr compals than the extents of the Snake\ Challenge, which is, Tim there ?iever were in any place fitch Pr lefts. I ihall at prefent only give fome few inftances out of the Book, Great Myftery, which the Snake does \o often quote, which take as follows. P. id. " John Timfon did affirm, that the Ho- " ly Scriptures alOHC is to be the object, of " Faith. P. 38. " Tho. Collier did affirm,that the Scriptures tc fhall be our Judge, one day, which we call the " lUttCt. P. hi. cc Jeremy Ives did affirm it to be an Er- u ror, to fay the %ttttt of the Scriptures was u Carnal. P. 247. " Cbrifiopher Wade affirmed, The "tflltitten Word, is the fetPOjO of the Spi- " nt. P. 161. " Roger Athnfon affirmed , That the " JLttttt of the Scripture was <£oD. Ibid. " Richard Stoakes affirmed, That the &5>C?f - " pturc is <£oD. P. 280. u£^ip. Price affirmed, The SCripttltttf c; is the ^OtoCt of God, and that all Men fhall be " 3ut)ge& by them, Now, Header, upon the Iflue joyned, in this little fpace, whether appears the jat'tatlt ?Lpat? (j. Whitehead in faying, There were in the North \cve moft of thefe did live) Priefts, who hadfo irmed of the TLttttt of the Scriptures, or the \e in laying; That neither there nor any where elje were fuch Priefts f For it cannot be allowed, I fuppofe, That the Kitttten Word and flttttt of the Scripture, as ■vc affirmed, is either $oD, or the ^QtOtt of God 1^6 Anguis Flagellar m : Or, God, or the 31u&g£ of the World, or fejtf titu- al, or the 3>toO?D of the Spirit : Thefe and the like crooked Exprefllons, of fome in the Prieft- hood, it was the neceflary work of our Friends, to oppofe and ftraiten, according to the Autho- rity of Holy Writ ; not that we then did, or now do, charge all the Men with whom thefe fo affirming have held fellowfhip, to have the fame Sentiments, tho' this be the Praftice of the Snake againft us, notwithfbindiiig his diftin&ion in the Title page of his Libel. Ibid. p. S3. How comes it, that fine e they are fitch hitter Enemies to the%ttttt they yet make a Confci~ enjee of faying C fytt and %ui}0U tnftead tf/gOU, in the Singular, becaufe thefe were old EngliJJj words in the firfr Tranflations ? I need not ask How comes it r That envy and prejudice is Blind and Ignorant. We are not litter E?:emies to the Letters, of which the Books of Scripture are compofed : No, Sober Reader, that which we have oppofed (and for our fo doing, have the Authority of the Scriptures) is, that Men mould only from them, gather fome ac- count of the dealings of God with the Holy Men in pall Ages, and from their Declarations. there- in (nay fometimes contrary to them) make to themfelves Creeds, and herein Copy after thoie, to whom our Saviour fays, Ye fearch the Scri- ptures, in them ye think to have Eternal Life^ but ye will not come unto me, that ye may have Life, This we have oppofed, and diredled Men to the Spirit of God in them, to which as they are obedientj they will find it to open the Scriptures to them, and give comfort in the reading of ihem. % S>toitcl) i o? tljc jfcnafec. 1 5 7 arc as well Modern Englifh Words as Old, from the EflentiaJ difference that there is, between the 1 nification of O/.f and Many, and upon this ac- count, it is (according to the bed Information I can get) that there is hardly any Nation, wliofe Language docs not differently exprefs that difie- x Signification: And that which engages us, Confcientioufly to this Practice, is, not that they are Old Englijh Words, but that the fame Holy Spirit in us at this day, leads to that lame Simpli- city of Language, which it did lead the Servants of God into in former Ages : And in all Ages of the World it hath been the Language of the Ho- ly Spirit to Man. And accordingly, before our day, at the beginning of the Reformation, Eraf- mm and others, whofe Language was not Old or Modern Englifh, did reprove that Vanity of Mind, which did practice and acccept the cou- tn Ibid. p. 88. Is there a?iy Immorality or Iniquity in thefe Letters, Y. o. u. more than in T. h. O. u? Foolifh Queifion ! Which may ferve to pleafe and tickle the Wanton: But, Sober Reader, I doubt not, thou wilt perceive the Vanity of the Querift. The Alphabet, which with us, according to its various joynings, does ferve to exprefs the thoughts of our Minds, cannot have Immorality or Iniquity in the Letters. Yet whofoever in evil Mind, by joyning them, does exprefs words, ei- ther Blafphemous, Profane, Hypocritical, Unjuft, as this Snake, or any other way bad, in their Signi- fication; of thefe, Men do pronounce accordi: ly. And thus it is, if any to fhun the Crofs of our Lord Jefus, tho' in this fmall matter of the plain Language, and to pleafe the vain Mind, contrary 158 Anguis Flage/latm : Or, contrary to the Convictions of the Spirit of Truth in themfelves, lhall fay, Ton inftead of Thee and Thou, fuch will find that difbbedience their Bur- den. In p. 89, 90. Snake has gathered many inftances from G. ,F?s Writings, wherein he faith, This is the Word of the Lord ; which the Snake puts in oppofition to G. f's Anfwer to Chriftopher Wade, Great My ft ery, p. 246. They (the Scriptures ) are not the Word of God* But this loon vanifhes, for upon Examination of Chriftopher Wade's words, they feem to imply, as if he affirmed of the Scriptures, that they were the Eternal and In-dwelling Word of God, and therefore, and thereupon, G. Fox oppofed him, and alTerted Chrift to be the Word of God, p. 247. Great Myftery, which is true, and from him the Eternal Word; the Servants of God have ©ften faid to the People, Hear the Word of the Lord. And the meaning of it both in the Prophets and fince, is only this, Hear from the Eternal Word a Declaration of his Will. Ibid. p. 91. They knew that the Holy Scriptures could not be difcarded openly and above-board, nor all at once : That the World has been long in the pop feffion of them, and of a juft Veneration of them ; and therefore would not part with them, nor accept of any Fox'j Infpirations inftead of them. That the World hath been long in the poflefli- on of the Books of Scriptures we well know, but for want of being in pofleffion of the Holy Spi- the Power of God, they have erred not know- ing the Scriptures, and therefore could not have a juil Value or Efteem for them : And God who knoweth the Sincerity of our Hearts, he knoweth that our earneft Endeavour fince a People, hath beea to direft to the Holy Spirit to which, as the World % £>tottclj foj tip Smabc. 1 59 World conies to be obedient, it will certainly raife in them a juft value and cllecm for the Scriptures, and a love anddelire to be converfant in the read- ing of them \ by which, through Faith, they may receive comfort, as we can abundantly tcftifie v, have found: And therefore the Infinuationis raid and envious, that we have ever fought, cither openly or fecrctly to difcard them, or to fet up the Infpirations of any inftcad of them. Ibid. p. 91. Tljey have taken upon tbem, not only to abrogate the moji exp. 'efs Ordinances of the Go- fpel — - — But to jet up and infiitute new ones, as Women s Preachings ( directly contrary to 1 Cor.16.35J and the Prelacy of the Womens Meetings 1 an Inventi- on never heard of in the World, till G. F. Cobled it out. 'Tis falfc, that we have abrogated any Ordi- nances of Divine Inftitution. And it is alio falfe, that we have fet up and inftituted new ones. For under the Law, and in the Apoftles days, there Were Women ProphetelTes, and Fellow-helpers in the Gofpel. As for the Prelacy of Womens Meet- ings, we know of no fuch thing -, but for the good ends of looking after the Poor, and feeing after fuch things as are Comely, Decent and of Good Report, do they meet, as the Holy Women in ancient times did. And as it is no difcourage- ment to us, fo it will not be of weight with the Sober Reader, that this practice is profanely faid by the Snake^ to be Cobled out by G. Fox. Ibid. p. 92. 77;£ Scripture remains of no Authority With them ; becaufe, if, what the Scripture command be a-new required by their Spirit, they are bound to obey it, becaufe required by their Spirit. But if the Scri- pture command the thing, they are ( by their Principles) not bound to obey it, nnUfs it is required by their Spirit SMUttf. None 160 Anguis FUgelUtm : Or, None may, at this day, upon the Authority of Scripture, walk naked, as Ifaiah 20. 2,3. nor go to the King's Chappel, as Amos 7. 13. nor do any of thefe fpecial and particular things, which many of the Prophets, by the Special Command of God, did do, unlefs they are thereunto commanded and required by the lame Holy Spirit, which did re- quire them. This is what Edward Burroughs had formerly faid, and which W. Venn repeats and maintains, though very falfly quoted by the Snake, who injurioufly quotes W. P. m his Reafon againfl Railing, p. 150. in the following manner, Thar what was a Commandment to any Servants of God in Old 'Time ■ That fitch are not Commandments to as, un- lefs required by the fame Spirit 8«nCtSJ. But W . V\ words, as they lye in the Book and Page quoted, arethus. " From our aflerting, that " what was a Commandment to any Servant of " God in Old Times, is not fo to us, becaufe fo " to them m, that is, fuch as Going to Pharaoh, as 4t Going Naked, Going to the King's Chappel, as u Mofes, Ifaiah and Amos did ', as alfo thofe Ele- " mentary Types, Shadows and Figures appoint- K ed for a feaion, and to pafs off. That fuch are " not Commandments to us, unlefs required by *c the fame Spirit a-new. " It is not a little his endeavour, unrighteoufly 4C to infer, that thofe, Moral, Perpetual, and Eter- u nal Holy Precepts ( here W. P. mentions the Laws " of the Fir ft Table ) are not binding upon us--e£r. Here, Reader ^ behold the fubornation of the Snake, who by a moftunjuft pia&ice, bites out fo much of a Quotation as is not for hispurpofe, and brings the remainder to fpeak againfl the feme of the Writer. Ibid. p. 94. Thus it being Objected to G. F. that one of fo* Quakers had pretended to an Immediate Call from Heaven 3 £>ttntci) foj tlje £wabe. t6t H 'nit Theft, Robi :>id Sacrile dge, in taking cut of the Church an Ho; ', &CJ k is falfe, ic was not objected, that nny Ch:. did commit Theft or Robbery, or S.uriledge. "Nor docs ic appear by thePriehVs words, that the Hour- Glafs was Liken away. That which appears from the Pricit s words is, That fome Quaker had lig- nificd to the Prieir, that the Glafs which he made the limit of his Carnal Preaching, ought to be re- moved} and that the Holy Spirit was only that, by which they that fpake from the Lord ought to begin and end their Preachings -7 and 6*. F's anfwer is to the fame purpofe : So that herein the Snake is.egrcgioully abuiive by perverting both the words of the Pricit and G. F. and alfo id his falfe and fcandalous inlinuations concerning what he calls the Communion Plate. Ibid. p. 95. Have they not by the fame Light rebel" led from Epifcopucy ? Not unlefs it be prov'd by the Holy Scriptures, that Epifcopacy, at this day, be in the fame Spi- rit and Government which the Apoftles were in. Ibid. p. 95. // is true indeed, the Church cannot fub- fift, without Government. But it is as true, that the Quakers pretence to the private Light in particu- lar Perfons, as a principle^ over-ruling Scripture^ arid all outward Ordinances, is Inconfiftent to the Govern- ment either in Church or State. It is falfe, that we have ever pretended, that the Particular Manifeftation of the Light of Chrift in any of us, did over -rule the Scriptures or Ordinances. There cannot be Contradiction in the^ Spirit of God : By the movings whereof it was, that the Scriptures were given forth, 2 Pet. 1.21. Nor do the Movings of the fame Spirit, privately work- ing in particular Perfbns, at this day, over -rule or contradict what it did give forth, as above. And 1>1 as 1 62 Anguis Flagellates: Or, as the Light and Spirit of Chrift is thus agreeable to it felf : So it is well confiftent with the Go- vernment of the State, in that it leads all that obey it, to be loving and peaceable, pot Seditious ' or Tumultuous.lt leads to give Ctfar the things that are C^r'Sjand.untoGodjthe things that are God's/This it hath taught us to be our Duty, and our Praftice hath been agreeable :, of which the whole King- dom are our witnefles. And it is not lefs confident with the Government in the Churchy when the Go- vernment in the Church hath its beginning and foundation from it, as defcribed, p. 135, 13d. foregoing. But it cannot be conliflent with Go- vernment in the Church, when the Church is not govern'd by the Spirit of him, whom fhe fays is her Spiritual Head. Ibid. Or any Security from all the Difmal and En- thufaflical Murthers, Rapines and Outrage of the Zea- lots among the Jews, who went upon the fame prin- ciple. The Holy Spirit of God, which by the coming of Jefus Chrift, is given to Men, is the Principle that we profefs, and is the moft effeclual Security that can be, ajjainft wickednefs and violence of all forts -j becaufe where that is obeyed, it will finifh Tranfgreflfion, and make an end of Sin. Now did the Zealots among the Jews go upon the fame Prin- ciple ? No, no more than the late Horrid Aflaflines in Communion with the Snake ( and with him, in Separation from the Church ) could befaid to do. Murthers, Rapines and Outrage are the Works of the Devil, let the Snake's Charity be as it will to excufe them. Ibid. 96. But if hard words are a Natural pre f age , And Jhew an inward Difpojition to come to blows. Then none can fhew a greater inward difpofiti- on to come to Blows, Jmprifonments, Premunires and an £>tottcl) fox tlje jSmaftc. 1 6 ? and the whole Train of Perfcaitiou than this Srraki has done. Ibid. p. 96". For it is a very c < Principle to be protcBed by other Mens Swords, without running any of the /.. I our felves \ to enjoy the Benefits of Peace equally with others, and to be freed, if not from the Cljarge, at leafi from the Slavery and Dancers of War. Why fhould the Snake envy this, to us ? the Prieflhood have the fame. Ibid. p. 97, 98. The Snake gives, from an Ad- verfaries Book, ( according to his ufual injuftice ) A Story, and two or three Quotations, without fo much as mentioning any Anfwer that was given to it. It is too tedious to follow him always thus, through the Laborinth of his Lies and Injuftice. And to repeat feveral Anlwers to the fame thing, as they are repeated in this Libel : Wherefore, for what relates to Government in. the Church, as owned and practifed by us. I refer to p. 135, &c. where it is particularly treated of, as fhall alfb be in their proper Seclionsj thefe with other his Objections concerning Tythes and Fightings-, and doubt not therein to prove him no lefs injurious, than hitherto he doth appear to be -, till which I difmifs thefe particular things, and proceed. Ibid. p. 98. Enthufiafls have no Principles. They have no Rule but their own Fancy ( which is Strongefl in Mad-men ) and this they miftake for Infpirati- on, &C. How fhall we then be allured, that the Infpira- tion and Enthufiafm, which, the Snake fays, the Church of England allows, is not Fancy ? &c. This is contradictory to what he hath faid, as quoted p. 1 o. foregoing. Ibid. 99. No Quaker can deny, but that the Prin- ciples of Quakers is all Enthufiafm. M 2 En- ■ — ■ - — m 164 Anguis FlageUatm : Or Enthufiafm, when meaning a good Infpiration, we acknowledge and own it, and have very good Authority for it ; for the things of God knows no man, but by the Spirit of God, as faith the Apoftle : And this is the fame Infallible Spirit, which the Holy Men of Old had \ by which, hrfr, they were in- formal of the Will of God, and then thereby en- abled to do it. Ibid. p. 1 01'. They know very well, that the givina of vile and contemptible Names to any Writing, can be for no other end, bnt to render the Contents of fitch Writing - — - contemptible. Did the Prophet Jfaiah, then, render the Con- tents of the Ceremonial Law contemptible, when ( as I have fhewn p. 154.) he compared the Jews Sacrifices, to flaying a Man, and cutting off a Dogs Neck, and their burning of Incenfe to Blefling an Idol. Ibid. p. 102. As to themfelves, they fcorn the Titles of Elders, Popes or Bifliops, or that their Meet- ings JJwnld be called by Juch contemptible Names, as Courts, Sejfions or Synods. ■ The Reafo-n why, in the Yearly Meeting Epi- itle, Slight and Contemptible Names andExpreili- ons, concerning either Mens or Womcns Meetings, or the Teftimonies given forth by the Spirit and Power of God, through faithful Friends, of fuch whom the Lord hath made Elders in the fervice of the Church are blamed : is, becaufe they do flrike at the Spirit and Power of God,by which thofc things were appointed -, and are defigncd, by them that ufe them, to bring thofe Things, Perfbns and Services into Contempt. But no Expreflions have been ufed by us, concerning the Dodrines, or Holy Inftrudti- ons contained in Holy Scriptures, to that end, or with that intent. But whatever has been laid of the ScriptiireSjthat is by our Adversaries thought mean, has n £>tottcl) foj t^e <6maftc 16,5 ^ "^— ~— ■ ™— ^~ ^~™"_ ~ "~™ ~— ™— «— — ^— »» has been only intended to reprove and bring back to the Spiritual ufe of 'em, thofe that have almoifc deify'd the Letter. Ibid. p. 1 04. But in all their Preachings and Wri- tings before \66o. wherc-cver they had occafwntoname the Holy Scriptures, they fcldom or never gaze them that Epithet of Holy or Sacred Eoth before, and lince the Year, \66z. Our Friends have frequently given, as Diftinctive Epi- thets, denoting the true and jufl Value and Efteem due to the Scriptures as the Snake can do : And if i.i his, or other our Adverfaries occadons to name them, it is Emphafis fufiicient to fay, ( as he and they molt frequently have done) 'fbc Scriptures, why is it not fo in us? Do our Adverfaries do greater Honour to them, when they falfiy fay, we undervalue the Scriptures, than we do when we fay we do Highly Value The Scri- ptures. Hath not the word Tlje as great an Em- phafis from our Mouths or Pens as from theirs? I think it has. But if the word Tlje hath either no Emphafis, or not fufiicient} then the Snake, as well as all former Adverfaries, doth feldom either give them any, or fufficient Emphalis : Becaufe they have molt frequently only faid the Scriptures. But further, Our Friends have frequently laid be- fore 1660. Tie Scriptures of Truth, The Holy Scri- ptures, &c. of which, ( for I fpare not time to turn over Books for this purpofe ) there occurs at -fent R. Farnfworth and T. Speed, without trouble pf Seeking, who have fo expreffed them. So that this falfe Infinuation of the Snakes is refuted. Ibid. p. 104. And other Quakers did juftifie this Rcafl, and faid, That he mieht as well come into the wrch with that Filth in his Hands, as the JldSmfter with a Bitle. M 3 P 1 66 Anguis Flagellatw : Or, If S. Eccles had, as Jfaiah, a Command from the L©rd to Go Naked, &c. ( and the Lord hath no where bound himfelf, by promife, that he would give no fuch Command to any of his Servants in the Gofpel Difpenfation ) he had, in that his obe- dience his reward. But for what the Snake hath Jaft alledged, I demand his proof, and then that may be confidered, if he can fhew any. P. 105. Vpan the 10th of Auguft, 1681. at the Quaker Mceting-Houfe, in Grace-Church-ftreet, one who had a greater reverence than the reft for the Holy Scriptures, brought a Bible with him ', and before the Meeting was gathered, or their Treacher s come' he being in the Gallery, read part of a Chapter *■■ ■ -- which fo much mov d their Indignation, that one of the Chief of them fnatcWd the Bible out of his hand, and ■■ thruft him — ■ — all along the Gallery ', down feveral fteps ', Rich Smith was prefent and did atteft it. The Perfbn, Richard Smith, faid to be the Atte- ftator, as above, the Reader will (I think with me) conclude to be one of our Friends, or who does at lealt frequent our Meetings. Now I know but one of that Name, and I have enquired of him, and he declares as follows. Whereas Richard Smith is laid to have attefled the Story above \ and it feeming to me, that the Relator (The Snake in the Grafs) does thereby intend the faid Richard Smith to be a Quaker. I do Declare, Firft, That I know no Perfon a Quaker, named Richard Smith, in London, or the Suburbs, but my felf. Secondly, That I did never in my whole Life fee any fuch a&ion, as is above related, % o be done in Grace-Church-Street- Meeting. Nor did I ever atteft to any fuch A&ion, As witnefs my Hand, Rich. Smith. Ibid, I 31 ^tottcfr f o£ ttje ;Smafec» 1 67 Ibid. p. 107. But to come to further Evidence, mid qivcyou cva: a Judicial Determination of the Quakers — about the Tear, 1658. • — Thomas Pacilc accufed John Chandler at a Meeting of the Quakers at the Bull and Mouth, up one pair of Stairs. J give it thus particularly, that the Friends may not pretend Ig- norance , and becaufc I have Eye and Ear Witneffes to produce, if it be in the leaft difputed for fay- ing, " That he preferd the Scriptures, before the " Friends Books ', which accufation, John Chandler did not deny, -- but being reproved for it by the Meeting — faid a The^Pcople urg'd him to it. — — ' One Principal Reafon they gave for preference of their own Books to the Scriptures, was, t That tho' u the People had had the Scriptures many years, " yet they had not Converted fo many to the Truth, as Their Books had done. It is a ftxange degree of Aflurancc, which this ike frequently fhews, in boldly and falfly aver- ring that in Grofs, and in the Lump, of which he caa give no Proof} thus in p. 62, 6i,&c. foregoing, I have fhewn the nullity of that Charge of his, which he fays was prov'd in Legal Form, &c. againfr. G.F. and others : And that both He and They accufed, were difcharged, becaufe the Matter was not pro- ved, as the Snake fallly hath alledged, of which fee more in the place refer'd to. And now here with like falie AfTurance, he fays, upon the Credit of Eye and Ear Witnefs (fuch as himfelf) that the Qua- kers gave a Judicial Determination and Solemn Judg- ment againfr. the Scriptures. Yet fhews not, what this Determination and Judgment was. Which if there had been any fuch thing, no doubt but his Witnefs would have obtained a Copy of the De- termination and Judgment, fo Judicially and So- lemnly made and given, as well as have prefer- red any of the Reafons on which that Judgment M 4 was * ' ■ - — 1 68 Anguis FUgellatus : Or, --■■■' ■ ■ was grounded. But of this fo neceflary a thing, as a Copy of that Judgment is, We have not one Syllable -, the true Reafon of which is, becaufe there was no Original from whence to take it. But then why the Snake fhould baulk at that, and not forge a whole Paper ; and give it the name of an Original, as well as forge the Title, t»fc "judicial Determination and Solemn Judgment, or as well, as he hath forged that Slanderous and Falfe Charge, in a matter of this fame nature againft R. 5. of Wanfworth, which thou wilt find in Sett. 8. hereafter, or as well as he hath with no lefs impu* dcnce ( to uie his own Term ) related divers other things which have no footftep of Truth in them, of which the Reader may herein find many Jnftances. But after all, I alio have Eye and Ear Witnejfes to produce in oppofition to his Eye and Ear Wit- nefs, who do fay, That that Meeting, wherein the Difference between T. P. and J. C was menr tioned, did not give any Determination, nor any judgment againft the Scriptures is as falily faid by the Snake, Nor did that Meeting give any fuch reafon as is mentioned by the Snake, or any other reafon why Books writ by any of our Friends,^ Oiould have the preference to the Scriptures of Truth. Ibid. p. 108, 109. Edward Burroughs, p. 47- °f his . Works, determines clearly, that the Scriptures *re not novo of any Authority at all to us at this Day. Whether this be £. B\ Determination, or the Snake's, pray Reader coafider the following true Quotation from p. 47. of £. B's Works. " That • fc is no Command from God to me, what he Com- " mands to another, neither did any of the Saints J? which we read of in Scripture, ad by the Com- " mand n £)toitel) fo£ tlje £mabe. 169 u mand which was to another, not having the u Command to thcmfelvcs. I Challenge to find an Example for it? They obeyed every one tc their own Commands : One was fent to Baptize nd to Preach the Gofpcl : Another was fent " not to Baptize but to Preach the Gofpel j and " thou J. Turner^ or any other who goes to Du- M ty, as you call it, by Imitation from the Let- u ter without, which was Commands to others, ct in your own Wills and Time ^ your Sacrifice a is not accepted, but is an Abomination to the Lord ^ for you go without the moving of the Spirit, in your own Wills and Strength, which I ,od Hates. This Quotation the Snake hath pickt in two or three places, leaving out the particular Inftances and Examples, and put it together, that fo it ught anfwer what he hath boldly and falfly af- ited as above of E. B. as before p. ido. I have detected him in the fame manner, upon this point, abufing of W. Perm. Now, Reader, pray confider the Snake fays, E. B. has determined the Scriptures to be of no Authority to us at this Day 5 becaufe he faith , the particular Commands from God to the Apoftles, are not fufficient warrant for us to do the fame things, which they were fo particularly com- manded to do : But to do the work of the Go- fpel, we mu it know the movings of the Holy Ghoft to call us to it. d now I will fhew thee, that if this be to ermine dearly that the Scriptures are not oj any Au- thority at all to iu at this Day. Then according to the Snake's words, the Church of England have dearly fo determined. For he (hewing what En- thufiafm (he owns, p. 3 1 6. fpeaking of their Church Offices, faith, 77;# u the firft Queftion demanded by the iyo Anguti Flagellar : Or, the Biftjop from thofe who are to be ordained : " Do " you trull that you are inwardly mov'd by the " Holy Ghoft:, to take upon you this Office ? — - " Do you think that you are truly called accord- " ing to the Will of the Lord Jefus Chrift ? Here is according the Snake's perverfion, a clear Determination againfl the Scripture -, for if the Commands from God to the Apoftles, were fufficient not for themfelves only, but for all fucceeding times, to call them to the Work of the Miniftry ; what occafion is there for the Bi- fliop to ask, or any to know, whether they are thereunto inwardly moved by the Holy Ghoft? Or that they thereunto are truely called according unto the Will ofjefus Chnftr To do thus, can it be faul- ty in us ? and do we thereby deny the Scriptures, and yet the Church of England not thereby deny them ? Ibid. p. no. And therefore it was no ft range thing to hear G. W. in his Serious Apology, p. 49. Prefer not only their own Writings , but their Ex Tempore Preachments, and even all whatfoevcr they fpeak, upon a?iy account, to the Holy Scriptures. It would raife fome Admiration in a Man, to find one (in his words, p. itf.) thus Boldly and Impudently aflerting Co notorious a Lye, as the experience of all that knows us muft know this to be ; Not only Markings and Ex Tempore Preach- ments, but all whatfoever we fay on any account, are preferred to the Scriptures. So that according to the Snake, what is fpoken in Common Conventi- on, in the tranfa&ing our Civil Affairs, and Bufi- nefs of Life, is thus prefer 'd. Reader, I cannot here omit, by a ferious Ap- peal to thy felf, on the great Injuftice and Falfe- hood of this Adversary : And if thou art one, who by Converfation with us, or our Books, haft 31 £>toitel) f oi t\)t ^nafcc, 1 7 1 haft any knowledge of us, thou doit know the Charge of this Adverftry is falfc : And I do tru- ly declare, that our Value and Eftcem for the ooks of the Old and New Teftament, is much reater than for any other Book ex Rant in the Worlds and this G. W. doth freely own, and hath declared as much. So alfo in this particular, I will (hew his falfhood and perverfion of G. lV*s Olds in the place quoted, which the Snake has in- jurioully curtail'd. They are thefc, " That which was fpoken from the Spirit of Truth in any, is of as great Au- tw thority, as the Scriptures, or Chapters are \ and " greater ( intending as received, and proceeding " immediately from that Spirit, and fpoken in the " fenfe thereof) as Chrift's words were of greater " Authority, wlien he fpake, than the Pharifces " reading the Letter , and they (in whom that " Spirit fpeaketh not) and their fpeaking we " deny. So that according to G. W7s words, that fpeak- ing or reading of the Scriptures, which is deny'd to he of Authority ; is, when fpoken or read by fuch, in whom that Spirit fpeaketh not that gave forth the Scriptures, and we have good Authority for this*, for thus our Saviour, Mat. 22. 24. de- ny cd die Sadduces, when they fpoke and repeated the Law, mentioned Deuteronomy 25. 5. and thus he alfo denyed the Devil, Mat. 4. 6. when the Devil re pea ted the Prophcfy of the Pfalmift, 91. 11. and thus alfo he deny'd the Phari fees, of which are divers In fiances. id. p. no, t 1 1 . Mary Tucker, a Quaker &r- vam to\V. Rcyman, a Barber now living in Qneen- ftreet, Cheapfide, but formerly in Bread-ftrcex , where thys Mary, then his Servant, took the Bible, and 2 the open Day, publichly burnt it, againfl the Church in Bread-ftreet, to Jhew her Zeal. About * 7 2 Anguis Flagellatm : Or About 40. Years lince, one Mary Tucker, then -Servant to W. Reyman, not in Zeal, but difcom- .pofure of Mind, did one Morning early, before her Mailer or Miftrifs were (Hiring, burn the Bible : For which aft, fhe was not only reproved by them, but alfo by fundry of our Friends, and dif- owned, and among others concerned herein, to reprove and difbwn this Mary Tucker, E. B. ( as W.Reyman does teftify) was onej which by the way, Reader, is another Evidence that E. B. had the Scripture in great Authority and Efteem. As it is alfo no fmall mark of the Snake's Injuftice, to relate a Lye, and fay, that no Cenfure was palTed upon this Mary Tucker, when he might have been informed to the contrary by W. Reyman, the place of whofe aboad he knew fo well : But we find he is rather willing to relate a Lye, than either know, or knowing fpeak the Truth -, not only in this In- ilance of Mary Tucker : And the Cenfure paft up- on her, which he might, with little trouble have been informed of ( fo much as this Snake hids in the City. ) And in the Inftance of Solomon Eccles, p. 124, 125. foregoing^ but alfo in divers other before and hereafter to be given, wherein he hath afErm'd egregious falfhoods ; not from any uecefljty he was under to depend upon falfe reports, but from a bafe Inclination in him, to fhun the Truth and to hate Juftice : For had not this been his hindcrance, he might with tbe trouble of a few Lines, and the fmall additional Charge of the Pemiy-Poft, to W. Reyman of Queen-flreet, N. Marks of Cheapfide, R. Scoryer of Wanjivorth, (hereafter to be fpoken) &c. have difcharged thefe out of Jhis Libel •, and by fuch other, not chargable nor troublesome (further than it is fb to him, that we fhould be in the right) means, he might have fpared th,e reft. Ibid 3 jfetiutcl) fo» tfre &nafee. 17? ^»^^-" ■ ■ ■ ■ ■ ' "■" ■— ~ Ibid. p. ill. Tnrjiuvit to this their Principle, in their DiJ pines among themfclves, they appeal to their own Writings mjlcad of the Holy Scriptures. Purfuaiit to this Snake's Practice, he hath affirm- ed a notorious Lye -7 I dare lum to give any Proof that may be allowed by Impartial Men, that ever we did fo appeal. It can be no more Proof, to quote a Book, wherein G. Keith hath (aid (b of us, than it is for the Snake to quote, Julian , Porplwy or Celftts, for Proof that the Primitive Chriftians were in the wrong, or to quote his own Opinion, for Proof that the prefent Government is fo. But if the Snake will confute the Anfwer made to that Book of G. A"s which he quotes, that may be confidered and reply'd to. SECT. VII. Hbs Charge of Idolatry refuted^ and the Quotations rejiord from his Per* verjions. THat our Belief concerning the Light or Ho- ly Spirit of Jefus Chrift in Man, is accord- ; to Scripture, I have before fhewn, and how that by a fincere Obedience to it, it will lead to God and Chrift whence it comes } and to have true Agreement and Unity with the Decla- rations from the fame Holy Spirit, which are recorded in the Scriptures of Truth , and alio with all die Manifcitations of the fame Holy Spirit, 174 Anguis Flagellate: Or, — i n ■■■■■■ i ■ ■ ■■ ■' ■ ■ ■■^i ^ —— ^^— ■■ ii ■ i i ■■■■mi ■ ■ , iM^fc^^— ■ " *fc Spirit, wherefoever and in whomfbever appear- ing : For as God is one, fb the Holy Spirit leads all that obey it, into Unity and Onenefs^ and to account worthy of double Honour, the Elders that rule well -, especially they who labour in the Word and Doctrine, i Tim. 5. 17. And in this Section I fhall fhew, that what is by this Adverfary, called, The Quakers Idolatry,- is not fo, but only owing to his perverfion, for as Truth leads to give Honour to whom Honour is due. So it alfo leads to account df no Man above what we ought. Ibid. p. 112. They think it not Honour enough 19 fiand before the Throne of God, But G. Fox places them upon the Throne, p. 31. (I fuppofe Great My fiery, for he mentions not the Book ) " The Quakers "are in the Power of God, and in the Authority " of the Lamb, above all Houfes, and are cc upon the Throne. I fhall firft here detedt the Snake's Evil Pra&ice in mangling this Quotation, by giving it as it is in the page quoted, and afterwards fpeak to the Do&rine of it. To the firft. The Prieft ( G. Fox's Opponent ) kad laid, That the Quakers fcorns to creep into Houfes 7 ( meaning when perfecuted. ) To which G. F. replies. " This doth not agree with the reft of his Company, who fay they do Creep into Houfes. The Quakers are in the Power of God, and in the Authority of the Lamb, and into Houfes creep not, but are upon the Throne j but you that be in the Form that Deny the Power, creep into Houfes. Thefe, Reader, are his words, and their fenfe is as plain ; and nothing but Envy and Ignorance (I fuppofe the firft ) in the Snake, could cavil at them or it : For who knows not, that the word Throne, in u cc cc cc cc cc 3( <§>tottc!) fox tfyc&trobe. 175 in Religious Matters, is a metaphorical expreffion, denoting Spiritual Power and Dominion. Chrilt promifed, Af.a. 19.28. That they who followed him in the Regeneration, fhould lit upon Thrones. And to him that overcometh, will I grant (fays he) to lit with me in my Tln-onc, &c. Rev. 3. 21. And John fays, he faw Thrones, and they who fate on them, Rev. 20. 4. And after all the Exception that the Snake may take at it, it is true, that as many as through the Power and Authority of the Spirit of Chrilt in them, do follow him in Rege- neration, they fhall fit upon Thrones, metaphori- cally (peaking, that is, in the Power of God, over that, which heretofore while in Difobedience, they were in Captivity to. Ibid. p. 113. The Snake quotes part of a Letter, faid to be writ by G. F. but for any proof that he has given, it may either be adulterated by the Snake, or fome Apodate, or forged by them. If they were G. F's, why did not the Snake give the whole Letter ? To what purpofe hath he made a break in it? And what is left out at it. The Edi- tors of the Journal had no Reafon why they mould have left out or altered, (asp. 114. he fays they have tho(e words [_My Kingdom is not of this World,~] and tho(e words, [who is the Son of God, ] which need not have given offence if they had been in. For they whom Jefus Chrifthath waffl- ed from their Sins, in his own Blood, are by him made Kings and Priefis unto God, Rev. 1 . 6. and to them, it is their Father's good pleafure to give the Kingdom, (Luke 12. 32. J which is not of this World. And for thofe laft words, faid by the Snake, to be omitted:, and inftead of which, he fays are added, £ / fet my Name j ] what room or place was there for all that to come after his Name was fet? which the Snake hath given and omitted with a Ibid, 176 Anguis Flagellatus: Or, Ibid. p. 114. In a Book called, News coming out of the North, p. I 5. G. Fox fays, I am the Door that ever was, the fame Chrift, Tefierday, to Day, and for ever. Reader, if now upon view of G. Fox's words, they fhall plainly appear to be by him fpoken of Chrift, thou wilt, 1 doubt not, agree with me, that the injuftice of this Adversary muft be very great, who hath of fet purpofe traduced and per- verted G. fs words, infinuating, that he fpake them of himfelf, when in truth it is no fuch thing. This will beft appear by giving the Quotation with the Marginal Scriptures, from the page quoted by the Snake, and is as follows. P. 1 5. "Now to all dear Ones, and dear Hearts " I (peak ; The fame Seed which is Chrift, the t»ttd) feu tljc £uialtr. 179 IV. P. did Anfwer,in two] era! Hooks, om tuled) JnddUivni :ws, the other Entituled, The Jrrval >f }. Faldi ■■/. ( .he firft ot thefe Books, the Snaki i fo much notice, (p. 115.) as to fay, tliat ii\ I . d in p. 44. I ie and JulHiie Jfo/F. fein thai 1 etterj hut has I ken no pains ro refute the Arguments, nor any notice at all ot the Book lafl: named, in which W. P. docs juftifie it$ but only, Serpent-like would deceive his Reader, by giving the Words in old Black Englifh Letters ; as if that was Argu- ment (efficient to fhew, that the icnfQ of the Words were Black and Idolatrous. But that they are not, I mall, Reader, entreat thy patience to Weigh and coniider the five following Paragraphs, which are the words of that Letter, together with IV. P's Defence and Explanation of them, as they are in his Book, Invalidity, ckc. p. 354,355. tirfi, That he fliould call G. Fox, the Father of many Nations \ but what is this more than to lay, that Men of feveral Nations have been begat un- to Chrilt through him ? Thus Paul was a Father to the Romany Corinthians, &c. 1 Cor. 4. 15. For though yc have ten thoufand hifrnVtors, yet ye have not many Fathers ; for in Ch avc I begotten yon. Secondly, That his Life hath reached throtgh his Cbtta 0 the Ijles afar off to the bcfettvig oj many again u :to a lively Hope. But what of all this? The Lite or God is one in all} Paid lived by the life of Chriil, and fo did Peter; Paul was prefer;? tn Spirit, thoigh abfent in Body, I Cor. 5. 3, 4. hirdly, That Generations to come d call him bleffed: But is not the Memory of the Juftblcfled? Prov. 10. 7. and did not God by Ifaiah promife concerning Jfrael, I will male thee an Eternal Excel- lency, and the Joy of many Generations ? Ifai. 60. 57. This belongs to G. Fox, J. Cole, and every Clnld N 2 , p. 58. Hut has knowingly omitted to accept, or refute Solo- mon Ecclcs his own explanation of them words : Contrary to what he hath in the like cafe, p. 195. laid concerning G. F. viz. You will befr know his me. wing from himfelf Which, if true, why did not this ke, either accept or refute S J omen Eccles his meaning, which is given from himfelf, and mentioned in p. 59. of Serious Search, above-named -7 and a Mb in p. 75. of Judm and the Jews* likewifc •ore-named j and which for the Readers fetis- :ion I here fub join ? CCI did not fay, Nor did " I ever believe, that the World was made by u G.F. but by Chriil, who was in the World, and " the World knew him not: So that I fay, ic may be faid of G. F. the World knows him not, though he be in the World, as was faid of Chrifl, He 1 in the World, though not of the World, and the World hiew bint not: And he faid of his Followers, Te are not of the world, at J am not of the world, and / have chofen yon out of the world, JcJhn 17. 16. and 15. i£>. Now, Reader, what Faith or Honcfty can we expect to find in an Adverfary, who with deep Hypocrifie and Injuftice,ihall thus wilfully pafs over, and nor accept, or refute a Man's own explanati- on of his words ? What is become of his Great Charity, Real Kindnefs and Good Wipes', which in p. 2, pretended to have? We may fafely conclude they have no more reality than the Tears of a Cro- j!e, which Njturalifts fpeak of. Vv e come now to Hearfay Stories, p. 1 1 7, i i 3. wherein he lays, He hath it from Fyc-witneJJes, who have feen them fall down to him, and faying to hi m9 "- Thou art the Son of the Lver-lirmg God, the N 5 uiti9K 82 Anguis Fl age Hat us : Or, u King of Ifrael, all Nations- fhall worfhip thee,c£r.-- And kneeling to his Wife Margaret, gave her an Ora pro Nobis in thefe words* " O thou my Heavenly " Mother, Pray to my Heavenly Father for me. Thefe Adorations rrere common to G. F. and that Blaf- phemom Valpoon took it Gravely without any Reprc- hen f on. I do here charge the Snake with a Notorious Lie, in faying that G. Fox did with Deleft at im ever accept of any Adoration ; or to be ftiled King of Ifrael, tkc. or that his Wife accepted of any fuch Ora pro nobis, as above ; or that it was given by any in true unity with us. Ibid. p. 118. At another time, a She Preacher arofe, ccc. To this Story, thus boldly afferted, the Snake offers no proof} and I do deny, that any She Treacher ( as the Snake floutingly fpeaks, ) owned by us, did fo accoft G. F. in any Publick Meeting of ours. Snake, p. 119. Let me here only obferve what an uncouth and prcpoferous piece of Humility it is to deny the Title or Civility of Mafter or the Hat, while, at the fame time they worflnp one another with Divine Ho- nour. Let me, Reader, here only obferve the Profane- nefs and Falfhood of this Adversary, in urging for Truth, falfe and hearfay Stories againfl us, and at the fame time decry, as prepofterow and uncouth, the Precept of our Saviour, Mat. 23. 8, The Stf^e'snextlnftance (p. 120.) is a Quota- tion from a peice Entituled, The Guilty Clergy-man Vnvail\l, writ by Thomas Speed, and Printed 1657- from which he picks thefe two Lines in p. 17. tc That you will by no means be thence clean- u fed, but by the fame Blood which you fo cru- H elly Iheck And fays, They make the Quakers Blood i?/:Uc, Hub. 2. 17, 18. Wherefore in all thi?igsmit behoveth him to be made like unto h*s Brethren, that he might be a Merciful and Faithful High-Priefi in things pertaining to God, to make reconciliation for t')e fins of the People. For in that he himfelf hath fujfered, 102 Anguis Flagellatu* : Or, fuffertd? being tempted? he is able to fuccowr them that Are tempted. For which Infinite Love of Jefus Chriic, in being both the Saviour and Reconciler of Men to God, through himfelf, we fincerely fay with the Apoitle, Heb. 3.3. For this Man was count* ed worthy of more Glory than Mofes? in as much as he who hath bnilded the Honfe? hath more Honour than the Houfe. Reader, Thefe and all other Teftimonies re- corded in Holy Writ, teftifying to the Manhoo^ as well as the Divinity of Jefus Ghrift, we do, and always did fincerely own : So that mould our Books, in which is treated diredly on this Sub- ject, and abundantly more largely and particular- ly, than here it can be, be collected. They would make many Volumes. Yet fuch hath been, and is the Inveterate Malice of our Enemies, that our Writings (.no more than our Words) mull: not mean, what wefo often and folemnly have declared we do mean by- them. But what our Ad^erfaries will have them to mean, that fo they may not feem to want proofs for thefe their falfe and envious Charges. W hat now remains for us to do ? But ftill to perfevere in our True and Scriptural Be^- lief ? and to repeat our Teftimonies of it to the envious Objections of Enemies, and for the fatis- fa&ion of the Sober Enquirer. And this, Reader , thou wilt find, in reply to the falfe and envious Suggeftions and Perverlions of the Snake herein, in this Se&ion. Snake ^ p. 125. The Quakers Here fie in this is ta- ken from the Socinians *, they fay, Chrift took Fleft? but no otherwife? as they explain it, than as Angels af- fumed Bodies 7 or as he? Chrift ( or the Word ) did Infpire? or Dwell in Prophets? or Holy Men of old^ &c. What 31 ^tnitcl) foi tl)c gmake. 19? What the SocinUm hold herein, i neither fcno nor is it my buftnefs to now enquire: But this! know, that wc do believe that Chrift the Word took Flefti, but not as Angels afl'umed Bodies. His Cod he took of the Virgin, was really, truly and properly Flefh ; and had the gradual and natural Growth of Mankind, from Infancy, XxS Childhood, to the State of a Young Man, and fo to the dec- ree of Perfect Man} and being Perfect IVlan, did Dwell, Eat, Drink, and Converfe with his Difci- fles and with the Multitude:, did Preach, did irk Miracles, was Tempted, did Hunger and Thirft, was crucified, and did Rile again, and Afcend into Glory. Thus did never Angels af- fumc Bodies: Thofe Miniftring Spirits, when they have aflumed Bodies •, it hath been upon particular and fhort, but fpecial occafions,at once appearing, without the gradual degrees of natural Growth, or fubject. to thednfirmities and Accidents of natu- ral Bodies -7 and it could not be otherwife, they being only Aerial, and not truly Flefh and Blood, as was that Body of Jefus the Son of the Living God. Ibid. p. 125. But they deny nahc 1 9 5 that Chrift did carry it up with him mtO Heave;;. What theu, do we lay he did with it? Wh; «, that the Snake fhews not, and good reafbn there is for this his Silence: Hut Reader, I will tell thee, that we do lay and believe, according to Acts 1.9. When he had fpohen thefe things, while they be- held, he was taken up, and a CUad received him out of th?ir fight. Ibid. p. T 16. They fay there is no other Chrift but itbin them, they allow him 7io Human* Body but their own. When we fay there is no other Chrift than what is within ns, we fay true, becaufe Chriity as God, cannot be divided, and the Meafiire or Man i Inflation of the Spirit of Chrift in us, is not another, but a Manifcftation of the fame Chrift, which did in fulnefs and Bodily dwell in the Man Jefus : But when the Snake fays, we allow him no ttwiuan Body (if he means Man- hood ) he fays falfe, as I have before /hewn , and as is very often teltified in many of our Books. Ibid. p. 1 16. One of their Preachers prayed r.t d Solemn Meeting, " O God, who was Crucifi'd, Dy'd? and Rofe again in us ! We know very well, that G. Keith did accufe Thomas Fit^watcr, of fo praying at a Meeting i fenfdvama : But unlefs the Snake has better proof than that meer fay fo? As the /lory may prove falfe, fo till it be /hewn that it be not fo, it needs now no further Anfwer, than that it is none of our Doctrine, nor approved of by us. Ibid. p. 126. AndQ. Y. fays, That if there be any' ether Chrift^ but he that was Crucify1 d within, he is the -nit, quoted from Great My fiery p. 206. This Chrift t .u was Rifen and Crucify *d within. Devils and Reprobates make a talk of him without o 1 >1 -Wi y ir i 6 9 An^uis Flagellates : Or it is, Reader, horrid Injuftice in this Snake , fo fouly to pick and pervert a Alan's words, as he here does G. F s ; as if he did by thefe words, de- ny that Chrift Jeflis who was- Crucify'd at Je- ritfdcm\ which- that he did not, I produce both the Prieft's Words, and bisAnfwer, and offer them to thy consideration. Great Myftery, p. 206. Prieft. " It is a Scripture " of the Devil's making, to apprehend this Crucify'd M Chrift within. G. F. " Now, I lay, if there be any other Chrift u but he that was- Crucify'd, within, he isthefalfe a Chrift :■ And the Scripture holds forth this, and cc the Devil never made it \ but he and his- Met* " fengers are againft it. And he that hath not cc this Chrift that was Rifen and Crucify'd, within, " is a Reprobate, tho' Reprobates and Devils may ^c make a talk of him without. Thus G.F. and his Words are found ; and, as himfelf laysy ac- cording to Scripture • for it is not another, but the lame Chrift,, who was Crucified by the Jews, and is now by his Spirit in the Hearts of Men, reconciling them unto God} and in as many as obey,, he is Chrift in them, the Hope of Glory : And them who rebel, do crucifie unto themfelves the Son of God of reft), and put him to open fiyamej Heb. 6. 6. Me v.- 1 1 . 8. Ibid. p. 12(5. Andhs (G.F.) difputes againft thofe who fay, that the Man Chrift, that was Crucified, his Body ts now in the pre fence of his Father, or that Chrift is abfsnt ftom them ( the Quakers ) m Touch* ing his Flejh, Great Myftery, p. no, 211. G. F. does warrantably difputc againft, andop- poie thofe Priefts who declared Chrift was abfent from Iiis People, becaufe he is prefent with them iu Spirit. And as G. F. m the pages laft above xcd, doth lay, " That the Apoftle declares of "Chrift. 31 S>toitcl) foz ttje ^rnakc 197 Chrift, thai he is the Head of theChurch \ and •" arc ot his 1 kin and Bone, and lie vvirh him in •"Heavenly Places; and Chrift faith rhcy mull cc feat his Heft, and he is in them. If the Snake •willoppoie this Scriptural Doctrine, let him doit. Ibid. p. 13^. The Snake makes his Quotati- on reat Myftery, p. 254. ^They thai pro- ^ jfefsa Chrift without them, and another within ct them, here is two. See, Ruder, the falfity and pcrvcrlion of the Snake in this Quotation, by the following true one ; Great Mfftery^ p. 2-54. u They that profefs :. Chrift without them, have aChriit without them ;nd another Qirift within them, here is two. Foi^ fit be not the fame Chrift that -ended all Types " and Figures, and Shadows 5 if it be not him that u is within, they have not the PoiTefiion, the Sub- cc 1 hi nee, nor the Comfort of the True Chrift \\ hat plainer can be fpoken, to (hew, that is the fame, and not another Chriit wrho fuffered at Jer ri'.falem, and thereby ended the Law, and is now by his Spirit in the Hearts of his People 2 Ibid. p. 126. Robert Gourdon was the firft amonz them, that J find, who taught the Orthodox Faith in this Point of the Divinity oj Jefas. Whether owned or not the Snake finds not, bc- caufe he feeks amifs \ and I am fure he did not feek ■ lit, when he pretended to find R. Gourdon the fii it amongft us. For R. Gourdon, tho' once in Unity or Fellowlhip with us, Apolhitiz'd, and with this Snake, became an Adverfary to c But the Or- thodox Faith, in this Point, oj the Dhi,iity of Ji, hath bcenTeftificd by us ever lince a People. And from this R. Gou>don, the Snake, according to his ufual Injuftice, tranferibes in p. \i~j, 128, 129. divers falfe.and abuiive charges, but takes go notice of the Validity or I of the An- O 3 ivvers j 90 Anguis iUgelhtm : Or, fvvcrs of our Friends to that Adverfary's Book. He is indeed fo triflingly juft, as to fay, p. 127. Againft this wrote G.W. with three other Quakers, but what they faid, or how far they did difprove R. G7s falfe Charges the Snake takes no notice -, wherefore I fhall take no further notice of what he fo quotes from him, than to acquaint the Rear vder what relates to S. Eccles Quaker Challenge, p. 6. js anfwered before in p. 188, 189. as are alfbmany /of the other Bits of Quotations, which here as mentioned by the Snake, have neither Book nor Page to diftinguifh them. Ibid. p. 129, 130. The Snake borrows from him- felf out of Satan Difrob'd, and faith of W. P. that he will not have the true Chrift to be a Perfon, but only a Principle, &c. and refers to that Book, wherein he fays it is more at large difcujjed with the Defences of Thomas El wood. I fhall not run back to that Book, Satan Dif~ roVd, it having already been fbmewhat fpoken t:> by G. Whitehead ; fince which there hath been no ad- ditions to it. But lb far as it lies here, I fhall re- ply, and fhew that W. P. in that Book of his Chri- fiian (Quaker, from which the Snake does fb charge him, will have :, and does acknowledge and con- fefs to Chrift, both as God and Man ; which will fully refute what the Snake hath alledged. To this purpofe, Reader, confider the following Quo- tations from IV. P's Chriflian Quaker. From p. 104, to 114. W. P. there makes a Con- feffion to Chrift's Redemption, Remiflion, Juftifi- cation and Salvation ; diftinguifhed into nine feve- ral Heads, or Parts of Difcourfe. It would be too tedious for my Reader, to have tranfcribed them all hither,' tho' all worthy of notice } wherefore I fhall only tranfcribc the firft and feventh Heads or farts of Difcourfe, which are as follows. P. I DA. 31 ^lDttc!) fo? tt)C ^niaftc. 199 p. 104. Fnft, uWe do coufefs, that tho' the u Eternal Power, Lite and Light, which inhabited " that Holy Perfen which was born at Nazatretht u ( Bethlehem ic fhould be) was, and is chiefly and cc eminently the Saviour \ For there is no Saviour ^ be fides me, faith God, Hof 13.4. Yet, that it was . Thus IV. P. Wherein I take it to be as plain as can be, that he does declare and confefs, that the true Chrift was Man : And when he (peaks of the Spirit of Chrift in its appearance in O 4. ,Man, 2oo Anguis' Flagellate : Or, jMan, under the Name or Epithet, [ Principle "] he Cifficiently fhews,thathe intends more thereby than any Moral finite. For in p. ioo. fjpeaking of the Spirit of God under this Epithet of Inward Prin- fiple, he faith, " And as in Wicked Men, God's u Holy Light and Spirit, or that Principle which is ct fo called, hath been deeply wounded, yea, as " one flain \ fo in Good Men that have had a fenfe u of the Worlds Abominations hath it alfo born " many Burdens and Weights :, for the Light and ic Life is one in all. Now, Reader, what clearer Teftimony can there be, that W. P. does under' the name Principle, un- derftand the Holy Spirit of God, and not any Mo- ral Virtue, as the Snake would bafelyand falflyin- finuate? And for this his manner of expreffing the Holy Spirit, there are plenty of Examples in the Scriptures of Truth ; where under the Prin- ciple of Wifdom, Ifaiah fpeaking of Chrift, and his Difpenfation in the Gofpel-timesChap. 33. 6. faith, Wifdom (l;a!! be the flability of thy times. And OUT Saviour faith, Mat. 11,19. Wifdom is justified of her Children. And the Evangelill, fpeajung of the growth of the Child Jefiis, faith, Luke 2.40. And the Child grew and waxed fircng in Sprit , filled with Wifdom , &c. Thefe with abundance more of like import, the obferving Reader may eailly find in Holy Writ. Ibid. p. 1 3 1 . The Snake makes a Quotation from W. P's part of Serious Apology, &c. p. 146. But that the outward Perfon, which fujfered, was properly the Son of God, we utterly deny. And perverfejy would draw W. P's words to fay, or mean, that the Body which Chriir. aflum'd, was but as a Cloak, or a Vail, like the Body in which Angels appear for a time, and threw them off again* AgairJt 31 £>tmtct) foj tl)e &>nabe. 201 Againil thisfalfe and anjuft Imputation, I (hall firH e A • P\ wprds in the page quoted, from whence the impartial Reader may be able to take W. Ps meaning from himlelf, and then obferve fomewhat upon the 'Snake\ perverlion. To the firi! mcr'( W. P\ Opponent) had laid, We deny on ( the Sun of God ) that died at Jerufalem, f 0 be oar Redeemer. To jrtiich W. P. replys. tc Which molt horrid Imputation, has been an- " fwer'd more ( I believe) thanaThoufand times, u that is, that he that laid down his Life, and " fufferM his Body to be crucify d by the Jews, " without the Gates of Jerufalem, is Chrift the " only Son of the Mod High God :' But that the F outward Perfon, which fuffer'd, was properly " the Son of God, we utterly deny, and it is a " perfect contradiction to their own Principles: A Body hafl thou prepared me, " faid the Son, then 11 the Son was not the Body, though the Body wa< the Sun's. This brings him more under the charge of making him but a meer Man, than us, who ac- Inowledge him to be one with the Father, and of 4 Nature Eternal and Immortal ', for he was glorified with the lather before the World began. Thus W. Pemty whofe plain meaning is no other than that the Outward Perfon, that Body which our Lord did take of the Virgin, was not properly the Son of God by. Eternal Generation, and was not Glorifi- ed with the Father before the World began : He 1 here diftinguifhing between the Divinity and inhood of our Saviour, and that according to Scripture. The Divinity was from Evcrlafting, the Manhood not fo, that was taken up in theful- nefs of time appointed by Gcd , born of Mary9 iiourifhed and eucreafed in Stature, Strength, &c. according to Nature's Law and Courfe. This Body, when 20% Anguis Flagellar : Or, Chrift laid it down for the Sins of the World, he did thereby confecrate for us a new and living way, Through the Vail^ that is to fay, his Flefij, Heb. 10.20.and here the Flefh or Body of Chrift is called a Vail ; by allufion to the Vail, mentioned Exod. 25. 33. which did divide between the Holy Place, 'and the Moft Holy, and this the Apoftle fhews, Heb, p. 24. For Chrift is not entred into the Holy Places made with hands, which are the figures of the true, but into Heaven it [elf, novo to appear in the prefence of God for us. And in this fenfe,and no other, have we ever ufed the words Vail or Garment, in this cafe, and not as is falfly alledged by the Snake, to fignifie a Body, Ibid. p. 130. in which An- gels appear for a time? and throw them off again. In like manner the Snake, p. 131. curtails and perverts a Quotation from a Book of ours Enti- ruled fome Principles, &c. from which he quotes, p. 1 26. thus, The Scriptures do exprejly diftingnijh be-" tween Chrift, and the Garment which he wore ■ And we can never call the Bodily Garment, Chrift. If the Scriptures do fo exprefly ^"ftinguiih : Of which Inftances are given ; why did the Snake in- jurioufly make a Break in the Quotation, inftead of giving thofe inftances ? For upon the Authority of Holy Writ it is that we do thus diilinguifh ; and if our Diftin&ion be bad, or weak, he fhould have given us a better Expofkion of the Scriptures, therein brought for that purpofe. That he may not omit it in his next, I here give fbme of the Inftances from that Bcok, wherein the Scriptures do exprefly fb diftinguifh. Ibid. p. 1 3 1 . I come now to a Quotation made from Ifaac Pennington, in his Queftion to the Pro- feflbrs, p. 25. which the Snake does not only break to pieces, but alfo to the feveral pieces, joins fome words of his own -, that they may (like his Brethen 31 £>\»ttet) foi ttje Smafte. 20 j '— — — ^— — — — ^— — — ^— -1 ,-r of the Inquilition) by them be forced to found as he would have them. It is in the manner following - K Terming on, p. 25. Denies that it was the " Flefh " and Blood of the Veil ■ of the outward Earth- f Chrifi, the Flefh and Blood, the Vail of the Flefh and Blood, or the Outward and Earthly Nature : Thus making the Body a Vail to it felf. But, Reader, I will fhew thee from the Book it felf, that I. P. is neither Nonfenfical in his Ex- prefllon, nor Heretical in his Meaning, but Scri- ptural and Orthodox', p. 25. q. 18. "Seeing the " Apofrle fpeaks of purifying the Heavenly things " themfelves, Heb. 9. 23. It would ferioufly be " enquired into, and the Lord waited on to know, u what nature thefe Sacrifices mult be of, which " cleanfe the Heavenly things? whether they muft " not of neceflky be Heavenly? If fb, then whe- " ther was it the Flefh and Blood of the Vail, " ( Heb. 1 0.20.) or the Flefh and Blood within the " Vail? (john 6. 53. ) Whether was it, the Flefh f* and Blood of the Outward Earthly Nature ( firft " quoted) or the Flefh and Blood of the Inward " Spiritual Nature? (laft quoted*) Whether was " it the Flefh and Blood which Gnrift took of the cc firft Adarns Nature, or the Flefh and Blood of f* the fecond Adam\ Nature ? Thus he, and is ve- ry found, according to the Dodrine of our Savi- our, who faith, John 6. 53. Except ye eat the Flejli of the Son of Man, and drink his Blood, ye havt no Life in you. Of this many of his Difciples faid, John 6. 60. fhu ft an hard fay in v. And therefore our 204 Anguis FUgellatus : Or our Saviour expounds it to their weakne-fs, v. 63. It is the Spirit that quickneth, the Flejlo profit eth nothing ', the words that 1 [peak unto you, they are Spirit and they are Life, From all which, this is the Sum of /. P's Qiie- £ion. The Soul of Man is of Heavenly Extraction, which being fallen through Sin, is not to be clean- fed therefrom, but by the Spirit of Clirift, which is fhed on Mankind, and universally tendered to them by Jefus Chrifl:, having offer'd up as a Pro- pitiatory Sacrifice, his Body, and through the Vail, that is to fay hts Flefij, hath opened to the King- dom ( in the Apoftle's phrafe ) A New and Living Way, Ibid. p. 131- The Snake makes a Quotation from C. AtkinfonS Sword of the Lord drawn, p. 5. Tour Imagined God beyond the Stars, and your Carnal Chrifl ^ is utterly denied. To fay this Chrifl is God and Man in one Ferfon, is a Lie. Here the Snake hath made a falfe Quotation, that it might not fail to anfwer his purpole ; which yet when fet in its true Light, fpeaks quite otherwife, it Handing thus in that Book. " Your "imagined God beyond the Stars, and your cc carnal Chrifl:, which you would make appear through u your Heathenijh Philofophy , is utterly denied arid u teftified againft by the Light which comes from " Chrifl:. , Now, if th^ Snake's God and Chrifl", enn only be made appear through Heathenifi] Philofophy, this he fays, is utterly denfd: And it is certainly true that the Light which comes from Chrifl, docs utterly deny all Vain and Carnal Imaginations.^ The words from the break are a polltion of his Opponents, to which he does not barely reply ; ^ It is a Lye (biu: adds) He is not divided froip M what .— a &toitct) tot tfre ^rnabe. 205 u wnai he was before the Foundations of the Hills M were lakl, &c. Ibid. p. 131. quoted from Great Myfiery, p. 250. Tl.e Devil was in thee (fays G. F. to his Adverfary, Chrifiopher Wade) TIjou fayefi thou art faved by Oorifl without thee, and fo hafi recorded thy [elf to be a> Reprobate. Ibid. p. 132. From Great My fiery, p. 1S3. Sttch as have Chrifi in them, they have the Righteoufnefs it Jelf without Imputation, the end of Imputation, the Righteoufnefs of God it [elf, Chrifi Jefas. Thus the Snake firfb picks up bits to make Quo- tations, and then packs them on heaps, that by shis his falfe and confufed jumbling of things to- gether, they might fpeak his own mind, not the mind of the Writer. As to the firft, where he brings in G. F. faying to Chrifiopher Wade, The Devil was in thee, c\c. It was, becaufe he had given Tefli- :ony of it (as this Snake has done) by fluffing (as G. F. fays) his Book with Lies. And tho'theSw^ may think it is no complement, yet I can tell him* -0L is Truth in much plainnefs, and agreeable to the Sentence of the Lip of Truth ; to the jews, when hf told them, Te are of your Father the Devil, John 8. 44, and the lufis of your Father ye will do, &C. So that where we find Murderous and Lying Works, h (hews them to be of the Devil. As to the latter part of the firft Quotation, Thou fayfi, thou art javed by Chrifi without thee, &C. It does plainly contradidt the Doctrine of the Apo- ftle, and upon the Authority of that, G. F. or any other may fafely declare, that fuch who know no: Jcfhs Chrifi in them are Reprobates ; and if Chr. Wade declared himlelf fuch, G. F. was no more to blame, than any other may be, if the Snake now do the fdmc. I "0 the laft Quotation, from p. 183, it is oca* ail of it Scripture t for Chrifl is declared, 206 Anguis Flagellatus : Or, —» the Righteoufnefs of God, and is the end of Imputa- tion to all that believe -, which, as G. F. there fays, Is owned, and this Imputation is within ; for he that believes is born of God, Ibid. p. 132. Quoted from SauPs Errand, p. 14. Chrifi (fays he, that is, The Light within) is the Subfiance of all Figures, and his Flefh is a Figure. To fhew the Header this more clearly, it being cot long, I will give it intire, as in that Book, from whence the Reader may judge of the Or- thodoxy of the place, and the Malicious Paren- thefis of the Snake. It was a Query propounded to G. Fox : Whether Chrifi in the Flejli be a Figure or not \ and if a Figure^ how, and in what ? To which he anfwers, "Chrifi is the Subfiance * of all Figures, his Flefh is a Figure -, for every cc one pafleth through the fame way as he did, " who comes to know Chrifi in the Flefh : There *c mufi be a Suffering with him, before there be a Re- " joy ring with him. Chrifi is an Example for all u to walk after -7 and if thou knowefl what an but fo- lid Orthodox Truths to fhew and explain, that we are neither Blafphemous nor Idolatrous, as may be &zn^ p. 266, of that Book Invalidity, &c. Ibid. p. 134. Thefe are the Words of a great Apo- file of the Quakers, Edw. Burroughs, p. 273. of his Works. ^"The Sufferings of the People of God " (Quakers) in this Age, is greater Suffering, and 4C more unjuft, than in the days of Chrift, or of u the Apoftles. What was done to Chrift, or " the Apoftles, was chiefly done by a Law, and " in great part by the due Execution of a Law. The Snake here, as is ufual with him, hath from feveral places prckt thefe words, and jumbled them together, that they might look as he would have them v but as they ftand in E. B. it plainly fhews, that his Companion lies not to the Perfons Suffer- ing, or to the greatnefs of the Suffering in it felf coniidered , but only with refpeft to the feveral pretences of thofe who were the Perfecutors } and E. B. does thereupon fhew, that the Perfecutors in thofe times, and alfb in the times of Queen Mary, had the colour of unjuft Laws^ but the Perfecutors of his time had not (in divers inftances for which they did Perfecute) the Shadow of any Law at alL fuch as for not pulling off the Hat, for ufing the plain Language, and fuch like. The Snake next, takes up three or four pages upon a Quotation from Solomon Eccles, which no Quaker did ever approve, much lefs juftifie, as hath been formerly obferved by Thomas Ellwood to G. Keith j and therefore is of no weight here. And although he would ( p. 1 39. ) faftcn it upon G. Whitehead, by nibling at his words, in that piece of his, Entituled, The Light and Life of Chrift with- •», p. 58. where he (G\ IV. ) fays, that S. E. did fpeafe 31 £>t»itcl) foj tl)c ^>naUe* 21 1 fpcak of the Blood of Chrift, as mure Excellent, Li- ving, and Holy, than is able to be utttrd, exc. He adds, Which might have fatisfied any fpiritual and an- • -fed Mind, \ fay, tho' he would iniimiate from thefe words, that G. IV. does not difown this Ex- freffion of S. Eccles ; yet G. W. does in plain Words deny it, which yet this Adverfary, S??ake-\ike, hath omitted to deliver. His words are thefe, (Light and Life, &X. p. 59.) I do not make S. E*S Exprejjion therein (efpecially as conftrued by our Adverfaries) 1 Article of our Faith. And G. W. for himfelf does there declare, He did own the Blood Jlied to be more in the Blood of another Saint. Thus faith not on- ly G. W. but thus alfo fay the Quakers, who at all times ( fince a People) have readily declared their true and fcriptural Scnfe of it. But with refpedt to S. £?s words, having firft inform'd my Reader, that no Quaker did ever approve, much lefs juftifie cm, and therefore furcly not make them an Ar- ticle of our Faith (either of which, if the Snake tan prove, he is required to do it) I fay, having firft acquainted my Reader thus much, it will not I hope be expounded, a defending of them words of S. £'s, if I do briefly fhew ; that had this Snake had in himfelf any of that great Charity for others, which (he fays, p. 10.) is more apt to have a good, opinion of others, than of our fehes ; and which he makes one of the Marks of Divine Enthufiafm, or Infpi- ration. He would have looked to fee whether £'s words would not have born Sano fen fa, fome honeft aad innocent Conftru&ion, and accordingly have judged ; rather than put a bad Conftructioii on words, which if not fafely exprcfl, were, how- -r fo intended. That S. E. did fo fafely and fcrip- turally intend them, is I think plain, in that he de- clares, " He hc.d no light cftcem of the Blood of M Chrift it felf, as it was made by Chrift a part of P 2 "that JmimX 2 1 2 Ariguis tlngtllatus : Or, Cc that bleffed Offering for Man} and that what he u (pake of that part of the Blood, which was let ** out by the Spear, (and which is that" the Snake " now makes his advantage of) was with refpeft " to the Soldiers Aft, and the time of doing it, u which was after his Death. So that I think it may in truth appear, "That 4C that Hfon which Solomon Eccles did ground the dip cc ference he put between the Blood of Chrifi, in one tc refpeft j and in another, was, that in the one, ft it was a voluntary Offering of Chrifl himfelf, in M and by the Eternal Spirit, before his Death : In " the other it was the forcible aft of a Soldier af- tc ter he was Dead, and the Sacrifice compleated. And this with much more our Friend The. E'twood had heretofore fiid, ( Truth Defended, p. 1 1 i, i n.) in reply to G. Keith, upon the feme Charge ; and which the Snake might havcrcply'd to, if he could, before he had renew'd it. Ibid. p. 14c. They have evaded the moft exprefs Texts for ChrifFs Humanity, even that Gen. 3. 15. his being the Seed cf the Woman : They allegorize that too into a Spiritual Senje, quite away from the Letter ; and to mean nothing elfe in the World, but their Lizht within, • We have not evaded any Text of Scripture for Chrifi" s Humanity, therefore not that of Gen. 3. 1 5. v, herein he is teftificd of, as The Seed of the Wo- man : Nor have we allcvorizJd it into a Spiritual Senfc, beyond the Authority of exprefs Texts of Scripture, much lefs quite away from the Letter ; but as we now do, fo we, always fince a People, have owned, that it did mean fixme- fcfcfing more, than the manilejration of the Sp:rir, Light of Chrifr. in Man. But the Snake for "Proof of this Charge, makes a Quotation front W. Ps paiffc of The Chrili inn- Quaker, p. 9-, 98. « The 3i ^tottcl) fo? tljc £makc ? i .j tc The Ser] cut (lays he) is a Spirit: N w tio- u thing can bruifc the Head of the Serpent, I " fbmething that is [Jntem.il and '] ( the - 5 left out) c ritual as the Scrpcni is: But " if that I or Chrift, were the Set /, then cc could he not bruife the Serpent's Head in all, .iiifc the Body of Chrift is not (b much a^ in :iy one? And confequcntly the Seed of the Promife, is an Holy [and Spiritual'] (theS*/4& s left out) u Principle of Light and Life [and u Power'] (the Snake has left out) that being re- eivedinto the Heart, bruifeth the Serpent's tw Head ? And becaufe the Seed, which cannot he cc that Body, is Chrift, as tcftify the Scriptures \ " the Seed is one, and the Seed is Chrift (and which the Snake has cut off, as not to his pur- pofe) " and Chrift, God over all blefled for ever. We do conclude and that molt truly, that : Chrift and is the Divine Word of Light and Life, that was in the beginning with God, and was and is God, over all blefled for ever. Huis IF. P. From which the Snake fays,' p. 140. His cenjequence />, th.u the promifed Seed was not iUt[* PCtfOU, but a Principle. Which confequence is fa Illy drawn by the Snake from IF. PennS words, confequence of them being more truly, that Promifcd Seed, was not onlp that, but OlfQ rinciple, of Light, Life and Power, which I fhail now further ihew, as it is alfo declared by T. E. (Truth Defended, p. 113, 1 1 4. ) that, "The .ope and defign of IV. P. in thole words, was 'to prove againft his Opponents, that the Son of a, who in the fulneis of time, took upon him : a Bo i Flefh, in which he fliffered on the Croft, \ and was properly called, Chrift, )re he appeared in that outward Body:, which his Opponents denied, not owning Chrift P 3 cc CC CC cc u 214 Anguis Fl&gellatus : Or, u a, u <« OV//?, to have any exigence before that Bo- dy which was Born of the Virgin, but con- *c fining Chrift to that Body. And becaufe all u acknowledge the Promifed Seed to be Chrift, * W. P. ufed that as a Medium, to prove that Chrift was before that outward Appearance. Now this affirming Chrift to be the Seed, and *c that Seed to be Inward and Spiritual, is not a ^ denial of Chrift having a bodily exiftence with- cc out us -, for he may have, and hath, a bodily toitct) fojt t\)c £maftc 2 1 <; :id Power, he was the object of their Faith, to be made man i fell in God's due time: And he i> now the object of the Faith of all true Chriftians} not only as born of the Virgin, &c. but al Co a$ known and witnefled in his Inward and Spiritual Api ace in Man, to bruifc the Serpent's Head, Pow ad Strength, which has had Dominion and Rule in Man : To this fenfe our Saviour him- felt does alfo explain the Spiritual Nature of the Seed, the Word of God, Luke 8. \ i. Ibid. p. 143. The Snake brings from ChriftUn Quaker another Argument to the pur pole fore- going*, which is this, u One Outward thing M cannot be the proper Figure or Reprefentati- " on of another, nor is it the way of Scripture fo " to Teach us, &c. To which the Snake lays, All the outward Sa- crifices under the Law-> were Types or Figures of the Sacrifice of Chrifi^ the Outward Cirri fi upon the Crofs y CxC The whole Legal Difpenfation of the Firft Co- venant, was a Figure of Chrift, and of that Di- fpenfation of the New Covenant , Grace and Truth, which came by him : But that it was not Onlp a Type or Figure of Chrift upon the Crofs, I fhall fhew in feveral Inftances. The Ser- pent which Mofes made, Numb. 21.9. Our Savi- our declares, John 3. 14. that as thatnw lifted up in the Wilder nefs *, fo mufi the Son of Aian be lifted up : And this, in a fenfe may be underftood to have refped to our Saviour's being lifted up on the Crofs •, but not onlp that, for our Saviour car- rier the Type further, and mews that it did re- fpc:t that Spiritual Obedience and Faith in him, which gives Eternal Life : For as the Sting of the Serpents in the VVildernefs were cured by looking to the Brazen Serpent ; So, by coming P thro' 216 Angtiis FUgelUtm : .Or, through Fait-h and Obedience to look to Chriit, the Sting of Sin and Death are taken away by him: Wherefore he faith, v. 20. 21. For every one that doth Evil hateth the Light , neither cometh to the Light, left; his deeds filoould be reproved : But he that doth Truth, cometh to the Light, that his deeds may be made manifieft, that they are wrought in God. In like manner the Apoftle, 1 Cor. 5.7. Chrift our pafifover is crucified for us, may have refpedt to Pafchal Land as Type, and to Chrift crucified as typified ; but net altogether that, for he carries it further, and fhews, that whereas, verf 1 . It was reported there was Fornication among them: Andverf6. fhat they gloried in what was not good: He advifeth them to purge cut the old Leaven ; and from the advanta- ges of Power from Chrift received, he prefleth them to keep the Feaft, not with old Leaven, nei- ther with the Leaven of Aialice and Wickednefs ', but with the unleavened Bread of Sincerity and Truth. The fame Apoftle to the Colojfians, 11. 16, 17. Let no Man therefore judge you in Aleat or in Drink, or in refpeci of an Holy-Day, or of the New Moon, or of the Sabbath Day, which are a Shaddow of things to fome j but the Body u of Chrift : And that they were, Shadows of the , Spiritual Appearance of Chrift, whole Difpenfation to Mankind was introduced by his outward Appearance, the Apoftle to the He- brews fhevtfs, chap. 9. that the Service which ftood in A fears and Drinks, and divers Wafitnng and car- nal Ordinances, did not make perfect as pertaining to the Confcience ; but was a Figure of qood things to come, even the purging xht Confidence from dead works, t fierve the living God \ by the fipotlefis Offering of the Blood ofi Chr, 'ft, through the Eternal Spirit. Thus, the Benefit of that OlFeriug cannot be .wicneflec} by Man, but phr ought he inward Operation of the Eternal Spirit, whereby the Confcicncc can be purged 3d £>\joitcl) fox tl)e ^nafee. 2 1 7 purged from I )cad \\ oil And thus the Scripture plainly teaches. That the Types and Shadows or' the Law, and the Miniitry of it are the Figure of the Covenant promifed, Jer. 31. 33. which is alio plentifully ihevvn by the Apoftlcto the Hebrews, throughout that admirable Epiftle. And agreeable herewith is IV. P. in the place la ft quoted by the Snake , for thofe words of his, One < ard thing cannot be the proper Figure or Reprc- fentation of another, txc. had relation to his forego- ig words, which the Snake hath cut off", and are thefc: As SlbjaljatU Outward and Natural ', was the Great Father of d)c 2?U)£, outward and natural, whofc . cd God promifed to blcfs with Earthly Blejfings, as .Canaan, C^c. And that they were figurative of the one ~ CtD Cljjtll, and fitch at he fiiould beget into a lively hope through the Power of his Spiritual Refurretli- r, &c Thus W.P. And as the Snake cannot deny, that Abraham was figurative of Chrift, and that to his Seed, as they continued in his Faith, :C Oath of God was to them, ia that outward Covenant. So it muit of neceffity follow, that this G \ at Father of the Jews, Outward and Natural, doth not herein otherwise Typify Chriit, than as Chrift is the Spiritual Father of all the Nations of -m that are laved, through Faith and Obedience in, and to his Spirit in their Hearts. Ibid. p. 14.3. They can, upon a pi?:ch, fubferibe the fim :cd, and yet not mean one word of it of God or j ;>5 of a n Gqd 01 Chrift without Reader, is not this a fair mark of what kind, that ■ ■ray and real kindnefs mult be, which ill p. 23. lorcgoing he pretends to have for the Gene- rality of us? Or is it not rather a mark of that Jf laming Charity which himfelf declares to have for the Qjurch • But Charity and Tf uth arc at an equal 2 1 8 Anguis VUgelUtus : Or, equal diftance from him, who can thus notorioufly belie us, by charging fuch Diffimulation on us, as is his own pr i&ice. That we can fubferibe, not upon a pinch, but heartily and readily, all the Teftimo- nies cf Holy Writ, and the Articles of Faith there- in contained is True } but that we do not mean one of them Teftimonies, of God or Chrift with- out Men j is as great i falihood as the Devil can utter. And if Preaching, if Wrting, if conftant Profeflion in Words, together with Pradice agree- able from a People, can be a fufficient evidence that they do fo own and mean : I defy the Snake^ with all his Confederacy, to give better and greater evidence, that they acknowledge any of the Truths therein contain'd. The Snake next repeats a Quotation from Saul\ Errand, p. 8. which is anfwercd before in p. 59. and another from the Sword of the Lord drawn, &c. p. 5. which is alfo anfwered, p. -.04. foregoing, and therefore need not be here repeated. Ibid. p. 145. The Snake, iptaking of W. Smith's Primmer, lays, Here is an Admirable Cue given to Toung Children, to -prevent their ever receiving the leafl tinEbure of Chriftianity, that if they jhodd at any time hear of a Chrift in Heaven, they miqht immediately ft of their Ears, and believe all who fpoke of it? to be falfe Minifters. That this Snake is a falfe Acculer, and has not the leaft tincture of Chrift ian Charity ; there needs lit- tle more trouble to prove, than barely to give truly ( which the Snake has not, but curtail'd ) thole Queftions and Anfwers which are in p. 8,9. of W. Smith's Primmer, and which are as follows. Child. But do they, ( Minifters ) not all preach Chrift in words? Father. Yes, the falfe (Minifters) canfpeakof the Name of Chrift as the true do, but they want his Power. Child; 31 S> toitcl) fox tljc <§mafee, 2 1 9 Child. But how may J then know which t< true, and which is fidfii by their words ; feeing words rnay be the fame ? Ftthcr. Why, they that are falfe, preach Chrift without, and bid People believe in him, as he is in Heaven above i but they that are true Ministers, they Preach Chrift within, and direct People to wait to feel him in themfelves, and Co to believe in him, as he makes himfelf manifeft in them ^ and this is true Doctrine that brings People to mind that principle of God in their own Conferences, which comes down from Heaven, and goes thither ngiin •, and fuch as are in the earthly wifdom, they do not know Heaven above. Child. This is a great Difference in their Doctrine, for one to preach Chrift without, and another preacheth him within. Enher. Yes, it doth make a great Difference, and hath no more fellowfhip together, than the Eaft hath with the Wefl. Thus W. S. And this is Co far from preventing the leaft tincture of Chriftianity, that it is a found initiating Leflbn for Children, it being no other than a plain and fliort Paraphrafe of divers Texts of Scripture, and particularly of 2 Cor. 5. 16, 17. Wherefore henceforth know we no man after the Flefti ; Tea, tb(? we have known Chrift after the Flejli, yet henceforth know we him fo no more. Therefore if any mti'i be in Chrift, he is a new Creature, old things are fed away, behold all things are become new. Col. I. 27. That God would make known what is the riches of the Glrry of this Myftery among the Gentiles, which Chrift in you, the hope of Glory. In which places, rording to the whole tenour of the Golpel-dif- penfation, the Apoftle labours to bring People to give up to the workings of the Spirit of Chrift in them : Yet does not hereby flight or undervalue, much 22© Anguis Flagellatus : Or, much lefs deny Chrifl in his appearance in the Flefh, nor the Office of his Media tor fhip in Heaven ; by whom it is, that the Gifts of the Holy Spirit are given to Men. And agreeable to this was the La- bour and End of \V.S. in that Primmer of his. But further, if we make but a fmall amendment of the word £only ] to the fecond Anfwer, whap will become of the Snake's Cavil ? and then read it thus. They that are falfe, preach Chrifl without, and bid People believe in him, only as he is in Heaven above, &C. It will be paft his Cavil, and he ought not, for fuch an Elipfis, to have forfeited all his Pretended Charity, nor falfly to have declared it an admira- ble Cue, to prevent the leafl tincture of Chriftianity. I expect that this amendment may be oppofed by him ; and that he may urge that our Writings are by no means to be added to. But if it be fo urged, I would then anfwer: The Church hath given abundant encouragement to fupply Eliptick Defects by her Example, and Practice in the Holy Scrip- tures, in which there are a thoufand ( I believe ) Inftances, of a word, or words added, with pur- .pofe ( I would in Charity think) of more fully ex- prefling the Mind of the Holy Ghoft : And what is fo familiarly done with Holy Writ, furely we may do with our Friends Books. Ibid. p. 145. The Snake makes a curtaiPd quota- tion from p. 1 7. of £. B7s Preface to G. F's Great Myftery. thus, We differ in Doctrines and Principles^ .md the one thou muff juflifie, and the other thou mufl condonn, as being, the one clean contrary to the other in our Principles. JL B. m .this place was {peaking of thole Do- .ftrines and Principles, of the Prieits, which were oppofed in that Book, fome of which I tve mentioned p. 155. but not indefinitely of all 31 S>toirct) fojt tl)c ^mahc. 22 1 all the Principles they did, or might hold:, and that there was reafon to oppofe them, I quclHon not but the impartial Reader will agree, not lim- ply, for that they are cle*n contrary to us, but for that they are ft), to true Christian Doctrine. And of thefe, and iiich asthefe E. B. (peaks thus, p. 17. , " And befides, their Petitioning ( which cc the Pricfts and others did ) the xMagiftrates againfl u us, and Preaching and Praying againfl us, and all u the evil and wickednefs, in Work,Word and de- u lire brought forth againfr. us from time to time. " Yet here, fober Reader, thou hail a Catalogue, u and whole number of Books printed and written " againfl us, and abundance of their Doftrinesut* u tered againfl us, and in opposition to us, gather- in us, as he was in the Ephefians, that is, Spiritually, unlcfs the Snake will have it to be exceeding plain, that the Holy Apoftle does there mean by Body, Flefh and Bone, tlwt which he totfk 224 Jtnguts tUgelUtm : Or, took of the Virgin : And if he will fo have it, it will be exceeding plain that he perverteth the Text, as much as he does E. 2?'s words. But further, Reader, as exceeding plain as the Snake does falfly fay it is, that we deny the bo- dily exiftence of Chrifr. without us in Heaven : He confefles his Ignorance of our Belief, not know- ing what to determine herein, whether it be, other Humanity than that Spiritual, or Allegorical, Body, or what ever they mean by it : Yet, for all this, his Cloudinefs and Ignorance herein, he does exceed- ing plainly, and in moll peremptory terms, bely and abuie us ; for we do, and always have acknow- ledged and believed the bodily exiltence of Chrift without us, as he afcended into Hea- ven, yet do alfo fay, he is Spiritually with- in us. Of which is further fpoken, p. 213. fore- going. Ibid. p. 147. They have of late brought G. Fs Blaf- phemous Journal into the Publick Meeting-Houfe at the Savoy, &c. That G. f°s Journal is Blafphemous, remains to be proved, unlefs we will take for proof the Snake's having ( as he fays p. 1 6. ) Boldly and Im- pudently, as well as fallly, averred it, for better or truer he has not to give. That it was fo late- ly brought to the Savoy Meeting-Houfe, there is a very good reafbn ; which is, that it was but late- ly Printed. Ibid. p. 148. This Is an Honour they never yet vouchfafd to the Holy Scriptures, which are not to be feen in their Meetings. This is a notorious Lye, for it is no greater Ho- nour than is frequently vouchfafd (to ufe his terms) to the Holy Scripture. Ibid. p. 148. And it was a bold effort in G. K. to bring a Bible into hi* Meeting at CUttltf jH?8ll> reckoned 3 ^tottc^ foj tfjc &nabc. 225 reckoned by bis oppofites as a (ign of bis turning back Again tot be Pr iefts way of UrorJi)ip. How bold G. K's effort was, in fo doing, I (hall leave the foci* and him to agree, but what was, and is to us, a fign of his Backiliding, is, his hav- ing very much turned his back upon that Profeflioa of the Light of Jefus Chrift, which he hath here- tofore profefled. Ibid. p. 148. In tbeir Publick Schools, particularly that great one at Wanfworth, near Lonaon, Porti- ons of this G. Fox' j Journal are enjoynedto the Scho- lars to be read every day , but never a Chapter out of the Bible, that is %tzti\$ tUatr with them, SDUtt and 2Deatfi, and £>etpC!tt0 $$ZHt ! The Publick ought to takefome care oj this in pity to their poor Souls. This I cautioned before in Satan Difrob'd, but repeat it here becaufe it is material. It is indeed, Reader, very material, that a Man mould with fo hardened a forehead tell Lyes, and repeat them, and that with deiign, as himfelf de- clares, to make the Publick the Executioner to his wicked deligns} and be himfelf thus the Trumpeter to Diiturbance. J fiy this is very material, but that nothing material or true, is in what he hath faid as above, I mall, Reader, prove I hope to thy Satisfaction. And firft Generally, for our Publick Schools* which the Snake upon his own Authority, with- out Proof, hath fo charged, I do as generally charge him with a Lye in that his Aflertion, and my fingle denial is at lead of equal Authority with his lingle charge, if he will name particulars, I mail alfo as in this his particular inftance, dip- prove it by Certificates under the hands of Per- sons (who are not Quakers ) and who being near Neighbours, and in the School often, do full well Q_ know 226 AnguU Flagetlatta : Or, know the pra&ice of it. The firft Certificate, and which next follows, is from a French Pro- teftant, who Teacheth the French Language in that School. Be it known unto all People, to whom thefe lines may come, that for more than four Years, I have been converiant in the School of Richard Scoryer, at Wanfworth, in the County of Surry: My Station in his faid School, is Teaching the French Language. And I fblemnly teftify, that in the aforefaid School, the Scriptures are fre- quently read by his Scholars \ and I never did per- ceive the leaft appearance of flight or difefteem fhewed, either by the faid R.S. or any belonging to his School, unto the Holy Scriptures. In Te- stimony to the Truth hereof, I have fubferibed my name, this nd day of Auguft^ 1698. Jams s Barhays. The following is a Certificate, from feveral re- putable Men, Inhabitants of that Town (not Quakers ) who have knowledge of the Laudable Practice of that School herein. We, whofe names are hereunto fubferibed, In- habitants of the Parifh of Wanfvoorth, in the County of Surry, do hereby Certify, that there is not in the faid Parifh , any Publick School, commonly called, or known, by the Name of the Quakers School, except that of Richard Scoryerh. ""And we do alfb certify, that fome Part or Portion of the Old or New Tc- ftament is daily Read in the faid School*, be- ginning at Genefis^ and fo Reading on in the laid ■ ■ ■ ■ ' 3i £>tottcij fox t\)t £maUc 227 «■ (kid Scriptures, untill both the Old and New Teftamcnt are Read throughout. W.mfxcorth, 2ld Adrift, 1698. Law. Bail, Stefh. \\'My Ldm. Phi Hips 7 Nich. LeJoWj Tho. DarkitJgj Sam.W'cbfr. Thus, Reader, thou here hall this Story, to a Demonfrration proved a Lye, as is alfo done in di- vers others foregoing, and may be hereafter done in other Inftances. And if this our Adverfary had not a natural propcniity to tell Lyes, he could not thus err from Truth : For, hiding and fculk- ing (as he generally does) in the City, he might with fmall pains have gone by Water to Wanfworthj 5 Miles, or with lefs coll have fent a Penny-Poft Letter to many Pcrfons of that Town, who could have better infofm'd him herein, if he had not been both Hypocritical and Unjufr, in that he pretends care to our Souls, while he wilfully tells Lyes with purpofe to delrroy us. This his pra- ctice leads me to obferve of him, that he is fitter, to all the purpofes of Deftruclion and Hate, than to that one great purpofe to which he falfly pre- tends, thm to promote the Vnity of the Chcrch. He indeed pretends Great Chanty, Real Kindnefs^ and Good Unifies, for the Generality of vis, yet tells Lyes of us, which in their end and deiign are to r life Perfect! tion by influencing the Government againft us, if they would but take the Alarm from him. But a* it hath plea fed God (who hath the Hearts of all Men in his hand) to incline the Government to give us fome fecurity againft the evil practices of ill defigning Men, by affording us a Toleration, in the matters of the Worfhip of Q„ z our 228 Anguis F I age flat us : Or our God j fo we are truly thankful to God and the Government herein } and are at no time backward to give an acconnt of the Faith, which is in us, and our agreeable pra&ice, however mifreprefented by this Incendiary in Religion. Ibid. p. 148. I will end this Section with fhewing that the Quakers have in their Blafphemies againft the Divinity of Jefus, and Humanity of Chrifl, only licit' d up and improved the Ancient mo ft Anti-chrifiian He- refies. And I may fitly end this Se&ion with fhewing, that whatfbever the Marcionites, Manichees, Euty- chians and Saturnians, might hold as to the Di- vinity and Incarnation of Chrift \ yet we have always faid, and believed, according to Scripture, that Jefus, fo fore-named by the Angel, and born of the Virgin, in Bethlehem of Judea, was truly and properly Man, and in all refpe&s ( Sin only ex- cepted) like unto us \ and that in this Man Jefus, the Godhead dwelt Bodily, and that through the Power of the Godhead in him, he did open and confecrate a New and Living Way, for Men to Salvation, and Eternal Life, through the Veil, that is to lay, his Flefh: And this Truth the Apoftle does not deny, when he allegorizes, Eph. 5. 30. The Spiritual Union and Fellowfhip of Chriil with his Followers, under the terms of being Members of his Body, Flefi and Bones, and in a like acceptation, are very many other fuch exprcflions in Scripture to be underftood, yet is it not thence to be concluded ( unlefs falfly, as this Snake does ) that they are Heretically agree- ing with the Cerdonites, the Eutychians and Ma- niche an s. Ibid. p. 149. But lafily (becaufe I mnfl not fay hereA to deduce and compare all their Herefies ) thoje Ancient Heretic ks the Ebonites ay d Nazjiresns, from whom n ^tottct) foj tye Smahc 229 ^ ^— ■ ■ ■■■■' ■—■■■!■ — ■ II I! — I » —— i»^— — — ■ ■■ whom our A! SOCUlfaflS, And from them the Qua- kcrs <^ derive their Doctrine , did mightily wide) va» lite the Scriptures. Some of them p-rctoided to mend the Script ares 1 and did boldly Adulterate them, and fet up other Scripture s jl thofe ret eived by the Church. And this the Quakers harje done bey y that went before them. The Snake does, p. 336. Demand Reparation in the Name of the Church of England ', inlinuatiug his real or afTumed Power \ and if I fhould now do the like tor, or in the name of tlue People called Quakers ; I may be as much to feek for Repara- tion, from him, for this his abufe, as I am to feek for proof in this Charge. However, I do at leaft demand a proof, where ever the Quakers pre- tended to mend the Scriptures^ or did boldly Adidtc- rate them, or did fet up other Scriptures again fl thofe received f 'Tis no Proof of this Charge, to fay (p. 150.) We have cannonizxd our own Writings'. \i that were true, ifs no proof, but it is falfe: We may have faid, and faid truly, that Writings given forth from the movings of the Spirit of God in any, are given forth from the fame Spirit which gave forth the Scriptures. But we have always readily offered and fubmitted our Words and Writings to the Teftimony of the Holy Scripture, becaufe, tho' the Spirit of God in his People, at this day, is the fame Holy Spirit which was iu. the Holy Apoftles, yet they had greater Manife- (rations of it: So that tho' it is both now and then the fame in kind, the I )c ree of Man if Na- tion differs, But to return, 1 dp, as above, de- mand proof, where ever we bave pretended to mend fix Script ures, or have boldly Adulterated thcmy or fet up others againft them ? h^ffufb. Hfl. I. 5.C28. Tneod. //<.f. fab. L 1. c. 5. do mention inilances pf feme that did : and , beyond \ 3 any 2 J o Anguis FUgetlatm : Or, any that ever went before its \ yet gives not one in- ftance. The Snake's Ipfe Dixit is no Proofs and if he cannot give better, it will at leaft be a frefh Proof both of his Impudence and Lyes. SECT. x. Concerning the Satisfaction of Cbrifi in Oppo/ition to the falfe Charges of the Snake herein. IN the Section immediately foregoing, the Di- vinity and Incarnation of Chrifl, is largly treated of, and I have therein fhewn, that we own and believe both, as declared fully and truly in the Holy Scriptures, and alio that our Books, refill- ed from the perverfions of this our Adverftry, do fpeak according to that acknowledged Ride. It remains that in this, I noT.v fhew, that we have always owned, in like Scriptural fenfe } that Je- fm Cbrift, in Life, Do&rine and Death, did ful* fil his Father's Will, and did offer up himfelf, a molt Satisfactory Sacrifice, for the Sins of Man- kind } in oppofition to the falfe Infinuations of the Snah herein, who fays, p. 151. Herein the Quakers are direct Socinians, for they vofitively deny the Satisfaction. Under which cloudy Charge, he infinuates as if wc did deny, what the Scriptures do declare herein : Which is falfe, and he might with equal Sincerity have laid, the Church of England do de- i*Y %\}t feattj$factfon. For to come nearer, ., ^^— ^^— ^»M - ■ ■ ■ .^— I I — I I I ■ ■ I - ■ ■ — ■ — ^— — ^— ■ - » Cl)t Satisfaction which hpofrtnrly denied by us, is as pofetively denied by die Church of England^ which is that rigid and Ariel: Notion of Satisfacti- on, which fome had Doctrinally, but unfcripturally laid down in the terras^ following, viz* " That Man, having tranfgrefied the Righteous Law of God, and fo expo fed to the Penalty of Eternal w Wrath, it's altogether impoflible for God to rc- lc init or forgive without a plenary Satisfaction ; " and that there was no other way, by which God " could obtain Satisfaction, or fave Men, than by " inflicting the Penalty of Infinite Wrath and Ven- " gance on Jefus Chrift, the fecond Perfon in the w Trinity, who, for Sins paft, prefent, and to " come, hath wholly born and paid it, to the of- u fended Infinite Juftice of his Father. This, Reader, is ttjt featf stfartfotl, or drift and rigid Notion of it which we do deny, and which W. P. as quoted by the Snake, p. 1 54. does totally exclude, as anon I (hall have occafion more largely to fhew. But that we do from hence de- ny the Satisfaction which Chrift did make, and which the Father did accept, as mentioned and declared in Holy Writ, is very falfe. For we do believe, that as our Saviour does declare, John 1 o. 1 8. No Man taketh it from me ( fpeaking of his Life) but I lay it down of my [elf: I have power to lay it down, and J have power to take it again. 'Xhis Com- mandment received I of my Father. 1 fay, we do be- lieve, that as Chrift had this Commandment and Power from the Father, fo by his pure, divine, free and voluntary Rcfignation, Not as / will, but as thou wilt, Mat. 26. 42. he did thereby endear ithe Father's Love unto him, as himfelfdeclar.es v. 17. Therefore doth my father love me, becaufe I lay down my Life. And this his free and unconfrraincd vo- luntary Offering of himfelf, as a Ranfom for all, Q. 4 Hi 2^2 Anguis Flagellatu* : Or, did include his Agony on the Mount, and his Ago- ny on the Crofs, in fine : It includes all his Suffer- ings both inward and outward, whereby he be- came a compleat, perfecl and fatisfa&ory Sacrifice, and as fuch was accepted of the Father. This briefly, but truly, and according to Scripture, is a fhort account of the Satisfaction which we do po* fitively own -7 as the former is an account of the Satisfaction which we do pofitively deny. But tho5 we have in terms, often more largely, but to the purpofe above, declared our Sentiments herein : Yet the Snake, that he may in fome re«> fpeds imitate the grand Serpent and falfe Accufer, does with his ufual afliirance (ipeaking of this Doftrine ) fay, p. 151. Mr. Penn Blafphemes it, a* both Irreligious and Irrational. But with his falfe Gloffing, neither fhews what the Doctrine of Satif-r faftion is, nor wherein W. P. doth Blafpheme it. Now Reader, for thy fuller Information herein, I fhall acquaint thee ( and that the rather, becaufe W.P. is the only particular Perfbn of our Friends, who the Snake in this Section does Hifs at ) briefly, with the State of that Controverfie, which will give at leaft fome Light to thy Judging of it. About the Year 1570 or fooner (as we have been feldom without oppofkion, as now ) there was a Combi^ nation of Adverfaries, who writ many things a- gainft us •, and we then, as now, were not back- ward to inform the Honeft Inquirer, and reprove the Envious Slanderer,by making publickour Scrip- tural Belief and Sentiments in thofe things, where- in we were mifreprefented and abufed, as the fe- veral Books of ours, Printed about that time, will plentifully ihew. Among other things, wherein we were then fallly accufed, the Doctrine of Sa- tisfaction was one : And the line, by which we were to be meafured, was not the Scripture, but their owa 31 £rtmtcl) to% ti)e Smabe. 2 j 5 own OTOQg Opinions of ic, which I have already mentioned, p. 231. foregoing. This, among otner thi'iiis, gave occalion co diem Books of IV. P's Kcafti .tgainj} Railing, S.wdy Foundation Jhakcn; and the Serious Apology, C\C. Jnfwcettcy with its open Face, Of which Books the Snake does make fo much ufe, as here and there to pick a Line or two ; and what is more unjuit? He heaps up 12 or more lines (p. 152.) without naming Book or Page, and that muft reprcient \V. Ps force ( tho? not his, as there laid down) and againft this the Snake levels his Ar- tillery, and Determines of the whole 'Books, and all the Quakers, p. 1 54. They exceed the Impudence of the 'very Socinians, in their bold Ejfrontry again fl this mojt Fundamental DoEfrine of the Chriflian Religion. And notwithstanding a tritiing excufe,which the Snake here makes, for his not proving his Charge, I fee not hovv he can avoid being thought exceeds ing Impudent, fo liberally to accufe, and then fob the Reader oft', with faying, Ibid. My bufmefs at the prefent, be mo- not to enter into the large Field of the Sociman Conn over fie, but to fljew the much mi fled generality of the Quakers. Are they much mi fled, becaufe of his falfe Charge? No, himfelf is therein much milled: But for proof againft us, we may exped what he faith, Ibid. He hath wrote at large upon this Sub jell (which may here- after jee the Light.) So that till his Darknefs come to Light, the^Readcr may, if he pleafe, take our Adveriary's word, that we are much mi fled, and exceed the Impudence, &c\ I doubt not but to find h more Impartial Judgment from my Sober Reader, to whom 1 now apply my felf} and do acquaint him, That W. P. in his Sandy Foun- d.itun, &c. does ia great part imploy himfelf againlr. that rigid and unfcriptural Doctrine of Sa- faction, which I have fet down, p. 23 1 . foregoing. Agaiaft 2^4 Anguis FUgellaus : Or, Againft which W. P. does in p. 14, &c. cite at large, the Scriptures hereafter refer'd to, and fhews the contrariety of this Dodrine to thefe Scriptures, and fomeabfurdjties which unavoidably follow thereupon. The Scriptures refer'd to are thefe, Exo. 34. 6, 7. 2 Chron. 30. 7. Neh. 6. 17. If*- 55- 7- J*r. 31. 3I5 t(^ 34» Mkah 7. 18. ^f. 6. 12. John 3. 16". -/4#j 10. 34. Rom. 8. 31, 32. 2 Cor. 1 1. 5, 1 8, 19. Eph. 1.7. 1 Pet. 5. 10. 1 3fefc» 4. 9. Thefe difpatch'd. He further fhews, from rea- ion under three Heads, .that this rigid Dottrine is not true, from .diftind Arguments railed, that Jefus Chrifl did not give fuch rigid Satisfadion, either as God, or as Man, nor as God and Man. Thefe, for brevity fake, I emit, and come to fbme of thofe Irreligious and Irrational Confequences which W. P. does mew, do arife from this their rigid Notion of Satisfadion, the 5th, 6tb, 7th of which are thefe which follow, and by which, the Snake fays W. P. Blafphemes the Dodrine. 5. u It (theDottrine in p. 231. ut fupra) repre- u fents the Son more kind and companionate than " the Father; Whereas, if both be the fame God, u then either the Father is as Loving as the Son, u or the Son as angry as the Father. 6. " It robs God of the Gift of his Son for our Redemption ( which the Scriptures attribute to the unmerited Love he had for the World ) in affirming the Son purchafed that Redemption from the Father, by the Gift of himfelf to God, as our compleat Satisfadion. 7. " Since Chrifl could not pay what was not " his own, it follows, that in the payment of his u own, the cafe remains frill equally grievous, fince u the debt is not hereby abfblv'd or forgiven, but ft transfer'd only } and by confequence we are no & better provided for Salvation than before, owr to u u «ing m ■ — 1 u ing that now to the Son which was once owing " to the Father. Thcfe, Reader, arc fome of thofe Confequences which W. P. fhews, do naturally follow that ftrange and rigid Notion, That it is altOQttljtt Impoflible for God to remit or forgive without a plenary Sat if- fattion ', and that God could not, by any other wayy obtain Satisfaction, or fave Men, without infitling the Penalty of infinite Wrath and Vcngance on Jefw Chrifi. And if the Confequences are Blafphemous, it is owning to the Doctrine ; not W. P's natural de- ducing of them from it, any more than the Glafs that is truly Cut and Ground can be in fault to reflect the Deformities that are fet before it. But whether true or falfe, the Snake fays, p. 151. His Arguments are the old Socinian Job-trot, But if, iji the reverfe, thrfob -trotting proves the Non-juror s^ W. ?'s Arguments may be good frill \ and I think it will hardly pafs for fufficient reafon, that Argu- ments are therefore bad, becaufe either Socinian or Non-jurorjnzy have ufed fuch like to other purpofes. If this be fo, then why not further, and reject all the true Articles, which they may believe, as well as the Arguments which they may ufe ? And if the Snake is refolved to keep at this diftance from us, and disbelieve an Article becaufe we believe it, he muft refolve to deny God, and Jefus Chrifi, and all hopes of Salvation by him : Together with all the Holy Doctrines which the Scriptures teach, and which we firmly Believe. But how fhy foever he may be of us herein, yet himfelf is a notable Jok~ Itrotter; for that his Arguments, his Accufatjons, j his Stories, and numerous Perverfions, are no other than what have often, from Adverfaries of many Names, been objected againft us, and as often an- fwered by us : Yet as falfe, and as often rebuffet- ed. 2j6 Angui* Flagellar us : Or ed, as this Job-trot has been. The 5mijtt hath licked it up, and improv'd it, as is commonly ob- served, Lies do improve by carrying. Ibid. p. 153. But upon the Socinian and Quaker Scheme, one of God's Attributes mufl fight with, and conquer the other : And his Juftice mufl quit the Field to his Mercy. This is great Nonfenfe, as well as Blaf- fhemy, and utterly inconfiftent with the firfl Notions ef a God* 'Tis true, that they who believe and lay, that God's Attributes combate and conqujer each other, do believe and fay Nonfenfe and Blaffljemy, becaufe all Jarr and Strife is utterly inconfiftent with the Unity of his Being. But that the Quakers have ever fb believed or laid, is falfej an3 does yet remain to be prov'd: Which it can never be^ for we, as well as the Snake (p. 1 52.) do fay, That God's Juftice is greatly exalted, in that it did re- quire and accept the full and compleat Satisfacto- ry Offering, which Chrift did give of himfelf, to offended Divine Juftice. And that God's Wifciom and Mercy is alfo greatly exalted, in finding out and affording that means. And we fay ajfb, That thefe are fulfilled Infinitely in the wonderful Oeconomy of our Salvation, in that compleat Satisfactory Sa- crifice : All this, and more to the like purpofe, we believe, as well as the Snake. But the Snake, tho' with his falfe Gloffings, he would reprefent W. P. and the Quakers, as deniers hereof ; yet, does not declare himfelf to believe the Article, as it was propounded by WtP\ Opponents, and op- pofed by him : Tho5 inlinuatingly, and Snake-like, he fays, p. 151. W. P. denies the Satisfaction. What Satisfaction ? Why The Satisfaction f Which the .Snake has not declared himfelf to believe, That it is altogether imvojfible for God to remit, &c as above, p. 23 1 . Now, Reader, Whether exceeds in Impudence; the the Snake in this his liberal Character and Charge, that we deny this moft Fundamental Doctrine, &c. or himfelf, in refilling them fame terms, which are the matter of his Charge ? This fhews the Snake did, by his own practice, make that Judgment, which he hath fallly given of us, p. 143. They ( He it mud now be read ) can, upon -a pinch, fubferibe the whole Creed, and not mean one word of it, &C. For the prefent, we have done with his Charge from Sandy Foundation jlmkcn, &c. and the Snake next quotes p. 1 54. a paflage from IV. P. (but names nei- ther Book nor Page) it is, I fuppofe, from Reafon agamfi Railing, &c. p. 9 1 . If it k our Duty to forgive? without a Satisfaction received ', and that God ps to for- give w as we forgive them, then is a Satisfaction totally excluded. That is, fuch a Satisfaction as his Oppo- nents contended for. — Yet of this the S?7ake de- clares, He hath expofed the poornefs of this Argument in Satan Difrob'd. A poor fhift, that his Reader muft take his word : But to fhew that W. P's Argument is not fo poor as the Snake does fuggefl : Pleafe to take fome more of W. P's Argument, which the Snake has by a poor cunning left out. It is thus, " Chrift farther Paraphrafes upon that part of u his Prayer, v. 14. For if you forgive their Trefpajfes, u your heavenly Father will alfo forgive you. Where " he as well argues the Equity of God's forgiving them, from their forgiving others, as lie en- courages them to forgive others, from the Ex* ample of God's Mercy in forgiving them. Now, if this Expofer cad alio fhew the poornefs of our Saviour s words, not only in this of Mat. 6. 14. but alfo in that of Mat. 18. 23. to the end ot the Chapter., he may then be deem'd a thorough pae'dfx] fer: Till then 1 mult think that his £#- xng is much more poor, than the Arguments which M . P. does fhew, do arife from ChrilPs wards. Ti:* cc U 4C 2j8 Anguis Flagellates: Or, Mil _J. ~ - L ■■!■ I M*^^^"~ The Snake's laft Quotation from our Books in this Setlion he makes from Serious Apology, p. 1 48, in very falfe and injurious fort, he thus fays and quotes, p. 1 54. W. P. fpeaking of our purification by the righteoufnefs which Chrifi hath fulfilled in his own Perfon for us. But here the Snake hath left out thefe words in a Parenthefis, ( wholly without us, ) which is all that W. P. did oppofe, in the place above refer'd to, in thefe words , "And indeed " this we deny, and boldly affirm it in the Name " of the Lord, to be the Do&rine of Devils, and " an Arm of the Sea of Corruption which does u now deluge the whole World. Yes, Expofer, it is ftill true, that we do deny, and boldly affirm it to be the Do&rine of Devils, "That Men are juftified by the Righteoufnefs u which Chrifi hath fulfilled in his own Perfon " for us, tetjollp without us. And for our fo denying, and affirming, we have the warrant of Holy Writ, wherein is abundantly teftified, of the Spirit of Chrifi in Man, to which he muft be obedient in order to his Juflification •, and the Apoftle in exprefs words, fpeaking of the Righteoufnefs which is of Faith, (which is Chrift's) faith, Rom. 1 o. 8. The word is nigh thee, even in thy month, and in thy Heart , that is, the word of Faith which we preach. And to the fame purpofe fee Rom. 3. 24, 28. Rom. 5. 1. Tit. 3. 7. Then not tDljoHp without us. Ibid. p. 155. See this further enlarged upon, in Satan Difrob'd. See likewife Mr. Cnfp, &c. To which he might have added, See Bugg, fee Keith,and fo, fee^Q^Q, till he had refer'd tcTall our Adverfarics, both Apoflates and others. To which, I doubt not, the Reader will Judge, I fhould give fufficient anfwer, in faying See, G. Whitehead, W. Penn, E. Pcnington% &c. who have writ, in anfwer to then)- SECT. 3( SMitc!) fojt tl)c £mafte. SECT. XL Concerning the Refurre&ion of the Body. TH I S Adverfary, the Snake, after the example of fome former Enemies, does charge us fallly with the denial hereof: And it is in fome fort un- accountable to me how they mould make it a Charge upon us, to deny that, which is indeed, fo firmly believed by us and by which we are frayed, and fupported under the Evils we meet, and the reproaches which we fuffer : For were our hope in this life only, we might with the Apoflle fay, i Cor. 15. 19. We are of all men moft miferable. But we have Faith and Hope in Chrifl, in whom we have believed, that after having pafled through this Vale of Tears, wherein we are encompafTed with Perils of many forts, from Apoltates and other Adverfaries ; and are accounted Deceivers, yet True. We fhall after this Life, receive, if we perfevere in Faith, and Obedience, a refurre&ion to a Glorious Immortality, through Chrift our Sa- viour. Thus (and often more largely) have we teftified our belief of this Great Do&rine of the Chriftian Faith , but becaufe we deny ( as not be- ing Scriptural ) that the fame Natural, Flefhly Bo- dy fhall rife. Our Adverfaries do thence unrigh- tcoufly infer and conclude, that we deny the refur- redtion of the Body in any fenfe. And thus does the Sn.ike, who, in this Section, does chiefly, ( as in the laft Section wholly ) quarrel and pervert thefe Books of W. P's Rcajbn again ft Railing, &C. and the Invatity of John Faldo'j Vindication, &c. and fo grofl is he, in his perverlion and abufe of them, 24° Anguis FUgelU'us: Or, them, that he begins the very firfl line of this Se&ion, with faying. Snake, p. 155. This (viz. the Refurre&ion ) the Quakers do pofitively deny. Now, that this Charge is pofitively falfe, as made by* the Snake, from the two Books before mention- ed, will bell appear, by tranfcribing from the Books themfelves ( not in Bits as this Snake has done ) both the occafion, by which this Doctrine came to be fpoken to, and alfo pretty largely the manner in which W. P. does, in them fpeak to it. And I doubt not Reader, but his Chriftian Be- lief and Scriptural Expreflion, therein, will be fo much to thy fatisfa&ion ; that thou wilt find rea- Ibii therefrom, to conclude in oppofition to the Snake, that we do pofitively own the Refurre&ioa Of the Body. Firft, To the occafion, on which it came to be lpoken to, it was this. Tho. Hich ( an Adverfiry ) had publifhed a piece under the Title of Dialogues ; wherein, upon ma- ny of the Doctrines of the Chriftian Faith, he pro- pounds Queftions : And then brings in, under the names of Quakers, generally fuch Anfwers, as might aniwer his purpole, either to Refute, or Cavil at. In the 5 7th p. of his Dialogues, he propounds a Queftion, whether the fame Carnal Body that Dies, fliall rife again I In Anfwer to this Queftion, he brings in G. W. laying, u Is it not written, Thou Fool, that which thou faweft, is not the Body which jhall be, but God gives a Body as pleafeth him ? Thus (fays T Hicks) Whitehead reply'd, and G. Fox, the Younger, fpeaks to th^ fame pur- pofe. " Fools* 3 Steitcb to? tfre Snake. 24* " Fools, that fliy this Body of Natural Flcfh u and Boucs fhall rife : I lay, the Body which is " Town, is not the Body which fhall be. / query ( lays T. H. ) whetbir both thefe Per fans ^ do not tacitly deny the refur reel ion. This, Reader, was the occalion, on which IV. P. in his Rctfon again ft Railing, &c. fpeaks of this Do- ctrine. 1 now come to the manner in which he fpeaks of it in that Book. But will firft only obferve to my Reader, that as in the Proverb, A Lye does not loft by Carrying : So the Snake has improv'd up- on T.Hicks's didngenuity. He was contented with querying, whether we did not tacitly deny the Re- furre&ion. But the Snake, fcorning to mumble doubtingly, fays, we poftively deny it, which, as above, and will alfb hereafter appear -, is a poftive falfhood. But firft I dellre it may be obferv'd, from the foregoing, that the Queftion was whe- ther the fame CQtnal Bjdy that Dyes^ Jhali rife f &c. In anfwer to which with the Appendices of the Queftion,as laid down in the Dialogues, W.P. imploys eight pages of the Book Reafn again ft Railing, &c* and of all of them the Snake hath taken about lb ma- ny lines, by which, according to his own words, p. 350. It was intended purely to have it fay, that there was an Anfwer to fuch a Book, or rather to this pari of that Book. But to fhew thattheStfrfte hath neither anfvvered \V. P. herein, nor that the Quakers do therein deny the Refurredtion, take the following Quotation from that Book, p. 132, 133. u Now that T. H. hath fhewn himfelf at once difho- tc neft and erroneous too ; let i: be obferv^!, " 1. That from our denial of the Refurre&ion of "the fame Natural, Flelhly Body, he abiblute* cc ly inters and concludes •■ ■ Refrredi- m tftht Bud) in a . 1 l is great in ju- R cc u cc 242 Anguis Fl age II at us : Orf u ftice to any Adverfary. 2. Let it be well ob- u ferved, that he makes the Scripture it felf to deny the Refurrccbion, and fo Heterodox, u by accounting " G. W. and G. F. their Anfwers, in Scripture Lan- cc guage, to be a denial of the RefwrrcBion : For i£ T. H. does not intend by his arguing, that the fame Body that died, toltljmit attp imitation jfhall rife again, what makes him to quarrel at the u Apoftle Vaul\ laying, Thou Fool, that which thou tc foweft is not the Body which Jhall be ; and repute us ct Hereticks for believing him? " Certainly his gVOf$ belief of the Refiirretiion is " inconfiftent with Scripture, Reafbn, and the Be- 4C lief of all Men, right in their Wits, in the point ; " Who can have the Confidence to call the Scri- *' pture his Rule, and yet contradict it fo Egregi- tc oufly, as when the Apoftle tells us, It is not the 4t fame Body that is fown that jliall be, to afiert, that u it t6 the fame Body, and that, who fays the Con- u trary, denies the Refurredtion of the Dead, and " Eternal Recompence ? In fhort, We do acknow- tc ledge a Refurrection in order to Eternal Recom- " pence, and that every Seed fhall have its own Bo- " dy, and reft: contented with what Body it fhall 4t pleafe God to give us : But as we are not fuch " Fools as curioufly to enquire what : So mult we " ever deny the (BjoftS conceits of T. H. and his 4C Adherents concerning the Refurr&ion. 16 p. 134. But he ( T. H. ) thinks he is not with- out reafbn #, For (fays he) if the It in the Text be not the fame Body, how can that be called a Refir- reEbion ; for that fttppofeth the fame f Dialog, p. 58. I Anfvver, If a thing can yet be the fame, u and notwithstanding changed, for fhame let us " never make fo much ftir againft the Doctrine of " Trafubftantiation : For the abfurdity of that is *•■ rather outdone, than equafd by this Catnal " Re- cc cc cc 3t £>t»ttct) foi tl)C £>nabc, 24 j a Refurrection. p. i ;>. Dialog. Ibid. And / A4ort.il jhall put on Immortality, this Corruptible fi put on Inco. ruption, \ Cor. 15. 53. u I grant that this implies a Change, but I d£- u ny that it ib much as intimaus, that Men (hall " rile with thofe very Catttal Bodies that were " buried. No, the ApolHe not only tells us, that " Body which is Town is not the Body that (hall be, " But that Fief 1 and Blood cannot inherit the Kingdom of " God, verf! 50. If T. Hicks ihould tell me no, " it is meant that the Mortal Body mould be " changed into an Immortal Body, it follows that " he is gone from the Letter of the Text into an " Interpretation, as well as that it contradicls hj? " abfurd Identity or Samencis of Body. If fo, it is " as lawful for me (and more, if in the right) " to conftrue it thus, p. 336.) That we, who are u Afortals, refpe cling our Bodies, put off the Afortal u Part, and put on inficad thereof Immortality : Sui- u table to that weighty paflage of the ApoiHe u Paul, 2 Cor. 5. t. For we know, that if our Earthly Houfe of this Tabernacle were diffolved, we have a Building of God, an Houfe not made with hands, Eter- nal in the Heavens. " Which as dire&ly concludes " the Change, not of £CCt&£nt£, but BoDlW, from u an Earthly Houfe or Tabernacle, to an Heavenly " Houfe or Building, as ever any thing can be fpo- " ken by Men or Angels. p. 137. The third place he brings, is out of the Epiflle, Paul writ to the Philippuins, He flail change our vile Bodies ', up- on which he fays, This cannot be meant of a New Created Body, becaufe fuch a, Body ennnot be faid to be either Vde or Changed. " But what makes this for his Conceit ? Surely nothing. For if the Hie Body be changed, then it i6 not that VUt Body • therefore not the fame Body. 1 Again, To fav that Scripture can't be me.; at of R 2 ^a a u 244 Anguis Flagellate: Or, cc CC CC CC ' a New Created Body, becaufe fuch one can't be ct laid to be either Vile or Changed, makes much IC againft him. For, i. It is to lay that the Body tC that fhall be, is Vile, eife what means his fay- u ing, Becanfe fitch' a Body cannot be faidtobt (not ci to have been) either Vile or Changed? 2. Tho* tC the Body that fhall be, may not be laid to be " either Vile or Changed, yet it may be given of a God in lieu of a Vile Bodyr and fo the Vile Body " changed for one that is Glorious. ■ ButTho. u Hicks thinks, the Joys of Heaven imperfect elfe. P. 138. " I anfwer, Is the Joy of the Ancients* now in Glory, imperfect ? or are they in Heaven but by halves? If it be unequitable that the Body which hath fuffered, fhould not partake of the Joys Cceleftial : Is it not in meafure unequal that " the Soul mould be rewarded fo long before the "Body? 4C This Principle brings to the Mortality of the a Soul., (held by many Baptifts) or I am mifta- " ken. But why mult the Felicity of the Soul de- u pend upon that of the Body ? Is it not to make u the Soul a kind of Widow, and lb in a ftate of " Mourning and Difconiblatenefs, to be without its cc beloved Body ? Which State is but a better fort of Purgatory. See T. V. and T. D. What made the Apoftle willing to be abfentfrom the Body, that he might be prefent with the Lord ? 2 Cor. 5. 8, 9. If fuch a Diflblution brought Sadnefs inftead of Joy, as our Adverfaries in the point of the Refurrettion fuggeft, if not boldly ic affirm ? In fhort, If the Compleat Happinefs of Ci the Soul refls in a Reunion to a Carnal Body, 'l for fuch it is fown ? Then never cry out up- vC on tire Turks Alcoran r for fuch a Heaven, u and the Joys of it nut admirably well with fuch Lefuneftion, The Reafons I have to give Li againft: CC CC CC cc CC " againfl this Barbarous Conceit, 1 thus Con- "traft. a Becaufe that the Scripture fpcaks of a Diilo- " lution, and no Refurrcction of that which is " DiiTblvcd, being Earthly, and unfit for a Gce- u leftial Paradice, and therefore hold forth a build- u wa of God, Eternal in the Heavens. P. 139. 2. u If the Body be the (lime, it niuft u have the fame Nature, othcrwife not the fame " Body : But if it have the fame Nature, it will tc be corruptible (till. Mortal Seeds bring forth a Mortal Natures, not Immortal \ neither can u Mortal be Immortal, and yet the fame Nature " as before ; for that Change made, tell me what iC remains of the Old Earthly Body ? P. 140. u For our Parts, a Refurrc&ion we believe, and of U Bodies too, unto Eternal Life. What they fhall cc not be, I have briefly faid and proved : What cc they (hall be we leave with God, who will give " every one a Body as pleafeth him, and 'CljOU M JFool belongs to the onneceflary Medler. Thus IV. P. and alfo more large to the iamepur- pofe in the place refer'd to. From which ft may appear, that, that which he compares to Tratifub- flamiatiou and the Turks Alcoran. Is that Grofs Con - ceit of the Refurrctlion of the fame Carnal Body, which is not Scriptural:, and is exploded by Mm eminent in the Church of England. Which tho1 tho Snake, with his ufual adlirancc, peremptorily ailcrts, p. 1 56. No Chriflian c-jjr held. Yet it does appear, thatT. H. with others, (whom if the Snake \m\[ not acknowledge to befuch, he mull: prove thent otherwife ) did fo hold. Ibid. p. 156. Some of them ( the Quakers) fup- pcfe a perfectly New Body sill be made for the Sod ) \fut others, that the Soul it felf ' >c Spiritual Body, ^aickkmemioijtd 1 C'>r. 15.44. 14<> 246 Anguis FUgelUtu* : Or, I do more than fuppofe, for I have prov'd the Snake a very falfe Relater of our Actions and Words ; and if he will name who them, fome, or others are, whofe Sitffofitions he pretends to give ; it is not unlikely but the Suppofitions may prove to be his own. Ibid. And in confequence of this, thefe believe no General Refurreftion ', no, nor fome of them, any End of the World, I have the greater reafon to believe the Suppofiti- ons above to be the Snake's, being well aflur'd the Conference is his : For I know of no Quakers who do not believe the General Refurrettion, as declared in Scripture, and alfo what is there declared con- cerning the End of the World -, and if he knows any who do not, let him name them. Ibid. p. 1 57. 'The Church of Rome owes Mr. Penn thanks for fo very kind a Reprefentation of Tranfub- ft ant i at ion, as to make it ftand upon a better foot than the EefttttectiOtt Of tfy 260&p, which is an Arti- cle of our Creed, and received by the Catholick Church in all acres. For thanks merited from Rome, the Snake may outvie W. P. For he alas, has only reprcfentedTran- fiiblhimiation to be as eafie in belief, as the Refur- rection of the fame Carnal Body which Bies; which I may fafely fay. no Chriflian ought t.o believe, But kbc Snake, as pro Am & Foe is, has (Combated the Reformation, oppofed the Reafons and Arguments on which it is in part built, and has abfolutely con- demn'd the fetting up oppofite Altars, and affirm'd* that neceflary Reformation had been belt carried on by continuing in their Communion, as . I have before fhewn: For all which, and more to the fame purpofe, it may be fuppofed, the Church of Rome owes him many Thanks. But what thanks foever Rome may owe the Snake, iz is very plain, W. P. owes him none, for charging him 1 £>toitc!) {o? tljg ^mafce. 247 him indefinitely with reprefenting the RefitrreSi" on of the Body upon a worfc foot than Tranfub- ftantiation. What W. P. did fo rcprcfent, was the Re Hon of the fime Carnal Body which Dies. Now if the Snake will pica fc to tell us, that this is an Article in his Creed, and hath been received by the Ca- tholick Church in all Ages. It will be as eafie to mew, that he fays falfe with refpect to the Catholic k Church, as it will be to prove that himfelf believes '!ly in the Article. As for the Refirrellion of the Body, we, with the Catholick Church, do firm- ly believe it, and have always fo declared; and have at all times been ready to teflifie fo much in the Language of Holy Writ. Ibid. p. 158. What does he think t Was not Chrifs Body changed in his Transfiguration upon the Amount ? The Snake hath juft before told us, that Tran- fiibfiantiation fuppofes a Chang- e of Sub fiance ; upon which in my turn, I may ask^ What docs he think? Was ChriiVs Body Co Changed upon the Mount? Ibid. p. 159. 77;? Grain muft die, or clfe it will not fi-iitlifie or rife again. In this Death it lofes fome- thing, as the Husks ', but it retains the Subflance which rifes again. And let it be obferved, by way of addition, to the Snake's Agriculture, that the Sub fiance, the foil Grain in the Ear, is covered, when rifen, with much fuch an Husk, the fame for Nature with that which was loll in the Earth. ibid. p. i5o. Death is a gnat Change, yet if Wil- liam dies, it is \y illiam, even the fame William that l.vd, who DiiJ ': A/! das fare it will be the fame who i rije again. That Death is a great Change, is doubtlcfs very true} but to bring the Qneftion pretty near, if Charles die^, even the fame Charles rhat Jive jhall Charles, the fame Charfes of R 4 Fl-fh, 248 Anguis FlagellatM : Or, Flefh, the fame both for Subftance and Husk rife again. Ibid. p. 160. But I am now to telly ou a very ftrangc thing. Yet if it be true, its ftrangenefs need not afright. Ibid. Mr. Pcnn does under f and that long and^ ele- gant, Defer i^tion of the Refurrettion of our Bodies^ from the $yh verfe of the 15^ of the ift Epiftle to the Corinthians, only of the Spiritual State of the Soul in this Life. And if foy what then ? Does W. Venn therefore deny the Refurreclion of the Body, becaufe he hath laid, that the Apoftle, 1 Cor. 15.35. doth here fpeak of the Spiritual State of the Sod. If that be good" Logick, then it concludes thus againft the Snakey that he denies the Spiritual State of the Soul in this Life, becaufe he declares the 1 Cor. 15.35. is to be u nd erftood of the RefurreBion of our Bodies. And this Conclufion is very Natural, till the Snake can give a good Reafbn why W. P. hath not as much liberty, as himfelf, to expound 1 Cor. 1 5.35. and thatW.P's Interpretation is againft the mean- ing of the Place. ButtReaderfor thy more full fatisfa&ion,concern- ing W. P. as quoted by the Snake from that Book of his Invalidity j &c. of which I have already given ibme fmall hint, p. 239. foregoing. I fhall here briefly, firft, fpeak to its occafion, and afterwards pretty largely tranferibe W. P\ words, whereby thou wilt fully fee,that he in this, as in Reajon againft Railing, c\C does only deny that gvoftf Conceit of the Refurredioii of a Carnal Body, which was, the Queftion. As to the firft, the Occafion, it was this, J. f. publifhed a Difcourfe, entituled, Quaker ifm no Chri- jHanity, made up in great part of Quotations ( as xb.ei>,vKc is, fo that he has not the Glory of being the 3TjS»tt)ttct) fo? tt?e jfenafce. 249 the firft, tho' he may Hand in Competition with him for fallity in them ) out of our Books. This W. r. anfwerM in a piece of his Ouakerifm a New* Nick-Name for Old Chriftiarnty. And therein fhews how grofly J. F. had miftaken our Principles, per- verted our Words in his Quotations : And finally confirms our true fenfe with the Authority of the Scriptures. In Reply to this, J. Faldo publiihed what he calls his Vindication } to which W.P.did Rejoin,under the Title of the Invalidity of J. F\r Vindication, &C. which is the Book now in Queftion *, from which the Snake does fuggeft W. P. to deny the Refur- re&ion. For utter confutation of which, I entreat thy patience, Reader, to confider, what I fhall trans- cribe from that Book, which will be the Sub- fiance of what W. P. hath there laid on this Head. Invalidity, &c. p. 368. " We may guefs how " well he prov'd it in his Book, ( the Refurretlion " of the Natural Body of Flejh and Bones ) by the " frrength he hath imploy'd to maintain it in his " Second. But let all Sober Men judge if this Re- " ply be pertinent to this part of my Anfwer ; " yet hepromifed he would anfwer my Arguments. M For the Scripture is clear, That corruption fliall not inherit incorruption, neither can FlejJ) and Blood inherit the Kingdom of God, I Cor. 15. 50. "Thus u Anna. cert. Divin. Anno 1645. npo.n the place \ " And if he will know the true Refurretlion, let u him learn to underitand this weighty pafl'age ; For we know, that if our Earthly Houfe of this Ta- bernacle were dijfolved, we have a Building of God, an Houfe not made with hands, Eternal in the Hea- vens, 2 Cor. 5. 1. And I cannot but wonder, my u Adyerftries llnderitanding mould beibbenight- "ed, It cc cc ' 250 Anguis FUgelUtus : Or, " ed, as that contrary to exprefs Scripture, he cc fliould aflert a Refurre&ion of the Same Body " that is Buried, $|Opetlp and fettlCtlp fo : The Apoflle ( p. 369. ) teaches us to believe, that it is not that fame Body that is [own that flwll cc be 'j for though we fhall be changed from Mor- ct tality to Immortality, Corruption to Incorrup- " tion, 2 Cor. 5. 1. and 1 Cor. 15. 37, 50. (yet " Mens Bodies of) Flejli and Blood fiall not inherit the Kingdom of God. For the word Refurreftion, 'kvas&Qtt doth not " ftrictly imply a taking up of the fame numerical cc Body, as he would have us believe from his u new found relative It ( ift Book, 2 part,p. 1 38. ) cc for which Bezjt fhall give him a releafe, both " from the Latin, and Original Greek, there being " no word in either for his relative It, on which " he and his Factious Brother Hicks, have fo rela- " tively infilled, indeed as their lafland bell refuge. ct The Text lieth thus. I Cor. I 5. 44. 2ir*tpsT*/ nabe, 2 5 1 Here W. P. at length gives the 44, 45,4^,47, 48, 49. Verfes, which I omit for brevity, and then continues. u I fay this doth not concern the Refiirrc&ion none have a Glory and a Haven but within them^ which was before Man bad a being. And if the Snake had taken the pains to have confuked his Bible, he might have found our Saviour Certifying, Luke 17. 21. Behold the King- dom of God (and which is Frequently called the, Kingdom of Heaven) is within yon. And. this Kingdom, 'tho it be in Man, yet it was before Man had being, and will always endure ^ and who- mever are made partakers of this Kingdom of G«d in Afen, and continue obedient Subjects 111 this King- dom (that is in the Power and Spirit of thrift ) they mail furely have their Lot and Eternal Inheri- tance in the Father's Houfe, in which there is many Manfions. Thus, Reader, having followed this Snake, u\ hk EntvvLnings and Foldings, and in good degree ( I hope ) detected his ill practices, and refcu'd oul fin cere Belief from his perverhons in his feveral In- fiances hitherto. I now proceed. S SECT -— . 258 Angnti Flngellatu* : Or, SECT. XII. Concerning Baptijm and the Supper^ com- monly called Sacraments. WE have not in this Se&ion of the Snake, En- tituled, Of the Holy Sacraments, any Quo- tations, as in all the foregoing Sections: That was not now neceflary, becaufe of our known difufe of them : But here, what he gives is a continued De- clamation againft pur difufe of them. This Decla- mation he hath interfperlt with lome falfe reafon- ings'to prove their continuance. But he has not (as it might have been expected he fhould) ex- amined and refuted thofe very many Reafbns, and Scripture Defences which we have frequently pub- liihed for this our difufe. But in Magifierial and Dcffotick Manner, would obtrude his Arbitrary Inter- pretation, and Additions to the Text of Scripture, which he would have to pals, and we mufl ask no Reafons. Wherefore I might juftly pals by,' without further notice taken of this his idle and ialfe De- clamation, or at molt, only refer to thofe our Rea- fons,and Scripture Defences, which have been fo of- ten given, till he fhould have fhewn their Invalidity, and have eitablifhed what he propofes, beyond the ftrength of thofe Arguments, which we have of- fered. And this I might likely have done, but for the fake of thofe, into whofe hands this may come, who poffibly may not have feen them our Reafbns and Defences : Chiefly for the fake of fuch it is that I am content to follow him through this his Section, to detect his falfe Reafoning^ and alfo to Jhcw, that by our Pra&ice herein, we are not un- agreeable 3( ^toitc I) fox tl)c &naftc 2 5 9 - - — . . » :ble to the Scriptures -, though we arc lb to him. TheSMtlb in his fir ft Paragraph, as is his cuftonu hath taken care to prepofleis his Reader with a falfe companion concerning us, by joyning to our Defcription, Hymen em and Fbiletm; That they did err, we have Apoftolical Warrant; and the Snake7 the more eaiily to beguile his Reader, would ex- plain their error by a S^that is~\ and then does, boldly afTert, that what the Apoftlc did condemn them for, is what this Snake does now condemn M for: But upon Examination it will appear, that his abitrary Interpretation or Explanation of their Error, has in it much confidence, but no certain- ty, of which now in order. Snake, p. 165. Tljat is, fay tijey, with ^ptUttUlttf and $l}tlCtlUJ, till his coming Spiritually in our Hearts. I have in p. 255. foregoing, briefly obferved already, concerning thefe Men, part of whofe er- ror was (and which is only taken notice of by the Snake ) their faying the Refnrretlion was pafl already. That they do not feem, by the Charader the Apo- ftle gives of them, of being profane and vain Bab- blers ; fuch who had put away a good Confcience, and fhipwrack'd Faith ; I fay, they do not feem hereby to be fuch, who did contend for the Spiri- tual Coming of Chrift in their Hearts : Profanenel* i i Immorality, and what has that to do with the Coming of Chrift in the Heart ? It is in direct op- polition to it. And the Apoftle could not have made their Character as above -7 had they fo contend- ed for Chrift; becaufe it was what the Apoftle de- clares, himfelf did follow after, Phil. 3. 10, 1 1, 12T That I ms.y know him, and the power of his Refurretti- ony and the jelhvpfhip of his Sufferings, being made con- formable unto /#> Ik ith ; If by an)' mcrtns Im'whi ar S 2 260 Anguis FlagelUtu* : Or unto the Refurretlion of the Dead, Not as though 1 had already attained, either were already perfeEl *7 but I fol- low after, if that I may apprehend that for which alfo I am apprehended of Chrifi Jefm, Reader, Think'ft thou, that Hymenetu and Phi- letas, thofe profane and vain Babblers, who fhip- wreckt Faith and a good Confcience in themfelves, and did overthrow the Faith of fome, did do all thefe things, and expound that faying of theirs, That the Refurretlion was pafl already, in fuch man- ner : ( as the Snake fays ) Spiritually in our Hearts, No, it could not be, they were gone from the Spi- rit of Chriil in them, when they went into profane Babbling ; and what degrees foever they might have known (while in obedience) of the Power of Chrifi9 s Refurreciion : Yet that they quite loll, when they fhipwreckt Faith and a good Confcience. So that the Snaked explanation is not only arbitrary, but contradictory to the Apoftles chara&er of them. He goes on with great alfurance, and pretence of familiarity with the Holy Apofilcs, and of the pur eft Primitive Gorifiians, and Blejfed Martyrs ', and affirms of them all, in his frothy manner. Ibid. p. 165. None of them dream d of the time being thin expired.. For the obfervance of what he calls the Sacra- merits, but that they did think them obligatory to the end of the World, the Utter al Refurretlion at the Lift day. It can be no fmall acquaintance, which this Snake pretends to have had with this variety of Perfons, who dare fo boldly affirm of them all, while ileep- ing, that they did never dream of their Expiration, and while waking, that they all did think thefe Ordinances always were to continue. I fup- pofe tfie obfcrving Reader will, with me, be apt to question how he came by this great Intimacy, and % £>tottc& foj t\)t jbnafce. 261 and defirc him to give fome proof of the truth of •rhat he hath fo aftirm'd. But if we fhouki fuppofc, that he could prove (which lie never can) that none of them did fo dream, that would not be ground fufEcient to us, to prove that the time of their continuance is not expired : For the Queftion being concerning Or- dinances, faid to be appointed by Chrtft; we are not to look to Dreams, but to conlider the Ap- pointment of ChriiT} for, from thence can only be truly learn'd, both the things appointed, and the time for which they were appointed. And here, of a fudden, the Snake hath much abated of his pretence to knowT what was not Dream'd by the Holy Apoftles, parefi Primitive Cirri- fiians, and Blejfed Martyrs', and comes to lay his pretence upon the Commifllon given by our Savi- our to his Difciples, mentioned Mat. 28. 1^,20. And this Commiltion he gives by piece-meal, fb afi that it might, if pofnble, be fo large, as to take in the Addition which he makes to it. For firft, He would have it to be aCommiflion for Water- Baptifin ; next. He would have it to cxprefs the Continuance of the Watcr-Baptifm to the end of the World. And having, in disjoynted fort, thus given it, he draws this Pithy Concluiion, p. \66. For if this be the time, during which Chrift prom; fed to ajfifl Ins Commiffion, it mitft dmtbtlefs infer the like continuance of the things required in tie faid G>t?i- jfion. We fay fb too : But the Queftion is concerning ibmething fiid to be required in the Commillion, which the Commillion does not cxprefs ; therefore we fay, not contained in it. And that this has been our frequent Objection to our Oppofers, in this particular, the Snake could not but know -, and therefore if lie would have citablifned his addition S 3 [Watery 1 »■» %6'2 Atigius FUgelUtm : Or, \_Water~\ to the Text, he ought to have refuted our objections to the addition, and then to have pven his better reafons for it ; but none of this is done. But he goes on begging the Queflion, and taking that for granted, which we deny, viz.. That when our Saviour faith, Mat. 28. 19. Go ye there- fore, and' teach all Nations, Baptizing- them in the Name of the Father, Son, and Holy Ghofi : He doth herein Command them Dilciples to Baptize with flifliatfcfc. If the Snake had given us fome reafon why we ought to take this his Addition of that wherein the Text is iilent, that reafon might have been confidered. And it will be yet of greater force, if he can prove from Scripture, that our Saviour is here giving to his Difciples, CommifTion con- cerning Johzs Baptifm with Water, and not his own, which is with the Holy Spirit. But of this the Snake fays, p. 167. The Holy Ghofi is his (Chriftf s) Gift only. It is true, that the Holy Gholt is origi- nally Chrift's Gift ; yet it is as true, that Men pre- pared, fitted, and quail ified by the operation of his Grace, have Inflrumentally, as Miniflerial Of- vers, given the Gifts of the Holy Spirit. Thus the Apoflle, Rom. 1. 1 1. For J long to fe$ yon, that I may impart unto you fome Spiritual Gift. And the fame Apoflle tells the Cor'mthians, 1 Cor. 4. 1 5. For in Chrifi Jefm I have begotten yon through the G off el. And he declares, that his Commiffion was, Acts 16. 18. To open their Eyes, and to turn them from Darknefs to Light, and fi'om the Power of Satan to the Power of God. Now ilrictly fpeaking, it is only Chrift, by the Gift of the Holy Ghoft, who does thefe great Works, of which the Apo- flle fpeaks. The Apoflle herein was Inflrumen- tally made the Minifter of thofe things wherein God did appear unto him. And at this day, thofe who are or God made Minifters of thofe things, where- i.i he docs appear by his Spirit unto them, fucli he fits, furnilnes, and quallifies, Inltrumciiially, to he able to impart Spiritual Gift /, and to beget People to God, by turning them from Darbiefs to Light, and from Satan's Power to the Power of Cod. Thus Spiri- tual Baptifm and Teaching, mentioned in theCom- minionof Chrilt, continues to be afliltcd by Chriit, and will be (b to the end of the World. Now this teaching, with refpecr to the found of words, may be faid to be outward : But the end of that teaching was to the Soul, the inward Alan ; and againfr. Spiritual Wickedncjs in high places^ Eph. 6. 12. And this outward Teaching in its end, and in its continuance is, that it may bring Peo- ple, ill their feveral Generations, to witnefs the Spiritual Baptifm of Chrift with the Holy Ghoft, whereby they maybe brought to witnefs, that they are begotten to God. Ibid. p. 168. This outward Baptifm with Water was an Ordinance inflituted, as a means of Grace, whereby the Inward Baptifm with the Holy Ghofl was con* veyed. This is faying, but not proving: We deny that Baptifm with Water was Inflituted as a means of Grace-, for then had the far greater number of thofe who were converted to Chriftianity by the Mini/try of Paul, wanted the means of Grace: Be- iiiufe they were very few, as himfclf tcftifies, that he did Baptize with Water. And to them whom he did fo Baptize, is was not the means of Grace. Bccaufe, if it had been fo, it mu ft have perpetually attended his Mini/try jn that Grace and Truth which comes by Jcfus, or otherwife the Apoftle r.inl was not compleatly as the reft of the Apo- files, a Minijhr of the Spirit', which I think tin Stake will hardly venture to affirm. But hfrnfi claret it did not perpetually attend his lMiniftr S 4 [ Q 2 6\ . Anguis FUgelUtus : Or, i Cor. 1.17. For Chrifi fern me not to Baptize , but to Preach the GofpeL ' Ibid. p. 1 62. Vpon all which accounts it was necejfa- ry, even where the inward Baptifm with the Holy Ghofi Was already attained, as St. /Peter [aid , A&s 10.47. If where the inward Baptifm with the Holy Ghoft be attained, the Outward Baptifm with Wa- ter, be ftil] necejfary, becaufe the Holy Apoftle Pe- ter commanded, Afis 10.48. Cornelius and his Fami- ly to be Baptized. Then why is hot Circumcifi- on alio necejfary, becaufe the fame Apoftle did compel the Gentiles in general to be Circumcifed'j and concerning which, at that time when Cor- nelius was Baptized, it was not determined whe- ther they fhould be Circumcifed. This fufficient- ly fhews, that the Apoftles words, in this place, Cannot be linderftbod, to Intend or Command Out- ward Baptifm, with Water, to be a ftanding and perpetual Ordinance in the Church. Ibid. p. 169. It is very Obfervable^ that among thofe things wherein St. Paul was inftrucled, thus imme- diately from Chrift, he tells us, 1 Cor. 11.23. That one was the Jnfiitution of the Lord\s Supper. Vpon which he lays fo great firefsy that he charges grievous Dif- eafes fent among the Corinthians, and Death it/elf, verf 30. upon their Neglett; and Abufe of this Holy Afyftery, It is very obfervable, that this Snake7 by beg- ging every matter in queftion, takes them for granted, which we deny, And then in ufual af- liirance, runs on in his Doughty Manner, without fo much as offering at any Authority to prove what he fays, ordifprove what we have often faid upon this Subject. • Thus he will have the Apoftle, 1 Cor.n. 23. de- livering to that People, the Infhutlon of the Lord's Supper: Yet has not proved from the words, :hat they are any Inftitmion at all. The 31 j&toitc^ foj tlje Smabe. 265 — . — p^— . j The words or the Apoftle arc thefe, verf. 23. For I have received of the Lord that which aljo I dc- l unto you, that the Lord Jcju-s, the fame night in which he was betrayed, took Bread. Thefe words of the Apoftle are plainly a Nar- ration of fomewhat done by our Saviour, but con- in not any biftitution, or Command, as the obfer- ving Reader may find. And had the Apoftle here- in intended to deliver an Infiitution or Command of fbmething that was to be perpetually obligato- ry in the Churchy and not to deliver lingly an ac- count of matter of Fad: ; he had, no doubt de- li ver'd it, in words whole import could not be qucftioncd : But he faith not, For I have received of the Lord that which alfo I dtlivtred unto you ; That 8$ the Lord Jcfits the fame night in which he was de- liver d, took Bread : So, &c. The Apoftle faith not thus, but the contrary *, and when he repeats the imperative words of Chrift to his Difcipleson this Head, be feemeth of fet purpofe fb to have placed them, that they do not import any Com- mand: For he faith, verf. 25. This do ye, as oft as ye drink it, in remembrance of me. verf 25. For as often as ye eat this Bread, and drink this Cup, ye do jhew the Lords death till he come, Thefe, I fay, do not import any Command or Infiitution-, which, becaufe the Snake will have that they do, let him (hew wherein: If he thinks the words f as often, ~\ to have fome imperative forces l£t him fee if he can prove that that impe- rative Force, is more than if one mould fay to him, As of en as 'thon goes to Weftminfter, call upon John Thomplbn, (late one of the King's Mellengers. ) 1 eafily think the Snake will conclude, the impera- tive Force of thefe words none at all, and will go, as occalion calls, to [Vefiminfter, and not think Imftlf obliged to make that Y:iit. But 266 Anguis Flagellant : Or, But the Stake goes on with wonderful aflurance, and will have the Apoftle lay fo great ftrefs upon this Inftitution, That he charges grievous Difeafes^ fern among the Corinthians, and Death it /elf, verf! 30. upon their NegleU: and Abufe of this Holy My- ftery. But from the place it felf, it does not appear, that the Apoftle lays any [itch ftrefs upon it. For, firft, as I have already fhewn, the Apoftle makes a narration of Fad: ! Tells what our Lord did do, that Night in which he was betrayed \ but gives no Command \ does not declare it to be inftituted \ makes no Myftery of it as the Snake would fug- geft. Secondly, The Apoftle redargueth the Corinthians evil practices of Drunkennefs and Unfeafonable Eat- ing, even then when they were pretending to have in remembrance the Death of Chrift. And queries of them verf 22. What ! have ye not houfes to eat and drink in, or difpife ye the Church of God, and frame them that have not ? What frail I fay unto you ? Shall I praife you in this ', / praife you not. Thirdly , The Apoftle does in the 30th verle Ihew them fome of the Confequences which had attended their Irreverent, Greedy and Drunken ~pra* clices, and tells them, For this caafe many are weak, and fickly among you, and many fleep. And a very natural Confequence it is, and nothing ftrange, that Intemperance mould bring Weaknefs and Sicknefs, and finally Death. But the Snake would put the Apoftles words upon the Tenters and ftretch them, to fignifie grievous Difeafes. All Weaknefs and Sicknefs may, in fome fenfe, be faid to be grievous .- But when we /ay Grievous Difeafes are fent among a People, it does at leail imply fomething more than the common Infirmities which ufually our Nature is fubject to, by way of Eminence, as a .Judg- ment 31 ^toitct) foi ttjc Smafee, 267 nicnt. This the S :.ikc feems to fuggeft, hue of- s not to prove, neither can he-, or that thofe Corinthians were more Weak and Sickly , &c. than what might be the natural eflcd of the Intcmpc- ice above fpoken of. Ibid, p. 169. How then would he have cenfuredthe P, down this j and the other Sacrament of .■■ Carnal and Hurtful. And it may be asked, how he would have ce:.- fur'd the appointing tor Inflitutions and Sacraments, : was not lb appointed by our Saviour himfelf, or any of his Brethren the Apoitles? Ibid. And let me here ferioufly mind thefe Qua- kers, and admonijh others how their Neglect of the 0. d Ordinances and Signs, has lofl to thern the Reality, and tke Thing fignijied. This Snake, hath (as before fhewn ) pretended great Charity for us ; yet here flicks not to damn 3 all. See, Reader, his Hypocriiic ; he pretends to object againlb us, and hath made a particular Jlion on that Head, That we damn all buz our [elves, (of which in its place.) Yet here in great Charity (and as himfelf fays ) ferioufly \ we have loft the Reality, .dthe Thing fignijied; which he will fay isChriJt, then necefTarily Salvation, which is only by him. But it is wrell for us, that this Snake, whether ferions or fcoffing, whether profane or arrogant, (and at times he is all thefe) is flill wron ;d ill : For we can in deep Humility of Soul, thank God, that thro' the Manifeftaticwis of the Holv Spirit upon our Hearts, we arc kept in frefh and living Remembrances of the Love of God in J, nib to us w.nd ; and i c open at his . iec, wfi do witnefs him to fulfil hi Rev. 3. 20. / mill come into l/.m0 and fop with him, ■.d he with me. Ibid. 268 AnguU Flagellatut : Or Ibid. For it had been impojfible for any, who had been kept in the conftant ufe and practice of the Sa- crament of the Lord's Supper, to have forgot Chriftys outward Dying and Shedding of his Blood. And is it^not as much impoffible, for thofe who witnefs Chrift to fulfil his Promife, Rev. 3.20. in them , to forget his outward Crucifixion, and Jheddmg of his Blood? I think it is not lefs impof- fible ; a ud I am very fure it is not lefs Beneficial, for a Man to witnefs the Spiritual Supper of Chrift in, and with him, than it is for a Man, without fuch Spiritual Knowledge, to have only the Out- ward Remembrances of Chrift by outward Bread and Wine. Now if the Snake will fay, and prove, that it is impojfible for all fuch who have the Out- ward Ordinances, to mifs of the Spiritual Know- ledge of Chrifl; -, that might be fomewhat to the purpofe \ but the Contrary is too plain. Yet it is abfblutely, and always impoflibte, for all thofe, who do Spiritually Sup with drift, as mentioned Rev. 3. 20. while they do fo Sup with him, to forget him : No, it cannot be, but that Daily Bread, which he breaks to thofe who feek him, will preferve the Soul which does receive it, alive to blefs and praife his Name. Ibid. p. -jo. The Devil having floln fom us the Body, or Outw.&d Pan of Religion, the Soul foon dij appeared. If the Devil, has done fo by this Snake, it is otherwife than we may obferve he commonly does by Mankind. For it was the Complaint of God, by his Prophets againft the Jews of old, that they had loll the Soul of Religion while they kept the Body, or Outward Van. The like Complaint our Savioar made of the Pharifees, who had clean outlides. The like Complaint was made againft the Romanifis, by our firft Reformers, viz.. that they they had the Body, or Outward Part of Religion, but the Soul of ir was difappear'd : And for all the Strife's fuggclhon, the Devil holds the faineCoutTe. And he may have as Gay an outlide as he will, while he continues fo deceitful within as he is. Ibid. Religion can 7io more live, and be preferred to Hi here, while we arc in the Body ', without outward and corporal means, than the Soul can live to tts here, while we are upon the Earth, without our Body ', and hence the Corporal Service, Rom. 12. I. The Snake has here (as in many other places) advanced a falfe and dangerous Tenet, little, if any thing differing from the opus operatum of the Papifls, which he would fhrowd under the Patro- nage of Rom. 1 2. i . which Scripture is dire&ly oppofite to his AfTertion, as we fhall prefently fee. He hath aflerted Religion cannot be preferred without Corporal Means. Now it is an undoubted Truth, that true Religion cannot be begotten in the Heart of Man, by other means, than the fecret and inward influences of the Holy Spirit -, and as this only, and alone can beget it, foit is this only and alone, that can prcferve it. When it is thus begot- en inwardly in the Heart, it is indeed the means of thofe outward fervices being acceptable to God : But outward fervices cannot be the means of it \ for we cannot prefent our Bodies a Living Sacrifice, Holy, acceptable unto God, which is our re a- fonable fervice, Rom. 12. i. By any other meansy than by having our Souls and Spirits, fubje&ed to rhe Guidance and Influences of the Holy Spirit-, and therefore it was that che Apoftle aayifed 77- nn-jthy, 1 Tim. 4. 8. Fn bodily exercifc profit eth lit- tle', bat Codlincjs ts profitable unto all things, L.r ■ it pi if the Liji that now is, and oj thai ::: .. ■n omit. A to he fore, this Godlinefi mult firfl inward, be! it appear owtvi 270 Anguis flagellatus : Or, it is the means of all our outward reafbnable Ser- vice ; but outward Service cannot be the means of inward Obedience. But further, When the Apoftle advifes, Rom. 12.1. I befcech you, Brethren, by the mercies of God, that ye prefent your Bodies a living Sacrifice, Holy, acceptable unto God, which is your reasonable Service, He is not bidding the Romans take the Corporal Means, of Bread and Wine, no fuch matter -, But is directing them to an Inward Work, for he feys? verf. 2. And be not conformed to this World, but be ye transformed by the renewing of your Mind, And if this Corporal Means ( Bread and Wine ) did thus transform and renew the Miud ; this Snake, with many others, who partake of it, couki not be fo wicked as they are. Ibid. This is fo neceffary and plain a Truth, that thofe who take upon them to abrogate the Outward In* fiitutions of Chrift, do at the fame time invent andfet up others of their own, as has been before obfervyd, of the Quakers Inflitution of Women s Preaching, and Womens Meetings. — < — Concerning Womens Preachings and Meetings, hath been fufficiently fpoken, therefore need not re- peat it here. But to his Argument, that they who abrogate the outward Inftitutions of Chrift, do at the fame time invent and fet up new ones, &c. I have this to lay, That if from the Commiffion, Mat. 28* 19. Go ye therefore, teach all Nations, Baptising them, &c. mull of neceflity be underflood, Baptifm with Wa- ter ; and that Infants mult be underflood to be within the Limits of it : It may be convenient for the Snake to fhew, without taking to himfelf the li» berty of a Defpotkk and Arbitrary Interpretation, why Infants are not within the limits of 1 Cor. 11. 25,26. and that they muft not communicate of the Bread and Wine, If the Snake will take a liberty 31 ^toitc!) fox tftc&makc. 271 liberty fo differently to interprcr places of Scri- pture, and fay they do appoint InjUtntions, tho' the Matter of One (vk* Water, ) and the Manner of Both, as now nfed, is not therein expreftj why- has not another as much liberty? If what he con- tends for, be not the Text, (as it is not) but an cxpolkionof it \ what medium will he ufe to allure me his exposition is right \ lince all Ont- &*rd Means lye under the fame Objection ^ which own particular Expofition does, and they are not a tew ? For 1 may object, to his underftand- ing, to the Iiitcrclt he is in, aud to the acciden- means by which he came fo to conclude. And thus Men may grope in the Dark concerning the Myfterics of Religion, and the Way to the Kingdom of Heaven -, while they have only Out- d and Corporal Means (for which the Snake does ft much contend ) for their Guide. But if Mea would once come to implore the Aflntances, and it for the Guidance of the Holy Spirit. That as it illuminated the Holy Men of Old, to deliver in Writing a Declaration of the Deep Things of God's Kingdom ^ fo it would illuminate their Minds, to fee and know the Meaning of the Holy Ghofl in that Declaration. By other means than this, there n be no certainty herein. But this means the Snake depends not on, and would reprefent us as Criminal becaufe we do : Wherefore wejuftly re- fufe his Expolitions, for being Inventions ^ which. whether fit up wtf, or of oH Handing, makes little difference. And while tne Snake is contend- ing for Inventions fet up, he does abrogate ( if not to ufe, be fo as the Snake will have it be) an Outward 'id Oj fK delivered in (atleafl) as plain, not plainer s than either of the foregoing j for 1 ere is rx ttcr and Manner recorded. I dance in the Command of Chrift to his Difci- ples? 272 Anguis FlagelUtus: Or, pies, to wajjj one an others Feet ', John 13. 14, 1 5. If 1 then your Lord and Mafter have wafhed your Feet? ye alfo ought to wajh one another7 s Feet : For I have given yon an Example, that ye fiiould do as I have done to yon. Yet here neither the Example, nor the declared Intent of it, is interpreted to mean an Outward. In* ftitution : But it is an Allegory, and the Command fulfilled, while the Sign is difufed, if we walk humbly before God, and ferve one another with Love : We fay fo too ; yet if pra&ical Obedience is here the intent of an Outward Command, Why might not Spiritual Baptifm and Communion be the intent or Outward Commands t Had there been any fuch, which thole before mentioned are not ? As before I have fhewn. Ibid. p. 1 70. Vpon this poor pretence, that Bap- tifm is not the putting away the filth of the Flefh, but the Anfwer of a good Confcience, &c. 1 Pet* 3. 21. Which Text they fo under ft and, as that the Out- ward Baptifm is thereby difanulled ', becaufe the In^ ward Baptifm is preferred before it, and not reckoned perfect without it. This which the Snake calls a poor pretence, is but poorly aflaulted by him -, and does remain to be a clear and very plain account of that Baptifm which Saves : In the Defcription whereof, the Apoftle is very particular : Fir ft, Negatively fhewing what is not ; then Affirmatively defining What it is, viz.. The like Figure (or Anti-type, as it may be truly rendered) whereunto even Baptifm doth alfo now fave us ( not the putting away of the filth of the Fie (I), but the anfwer of a good Confcience towards God ) by the Refurretlion of Jeftts. Chrift. And according to this account of that Baptifm which Sjves, it cannot be the Baptifm with Water, becaule that is putting ■ away the filth of the Flefli, but it is the Avfwer of a food Confcience towards God. Now outward outward Water ive this anfwer; for as the Apoitle faith, 1 John 5, 6. It is the Spirit th.it beareth witnefs, bccaufe the Spirit is Truth. And no- thing but this Spirit which is Truth, can walli and purify the Soul from its Corruptions and Lulls, and having fo purified it, can give to it the ju- stifying Anfwer of a good. Confidence towards God, and therefore with great reafon it is to be pre- ferred to John\ Baptifm with Water, which can- not add to the Perfection of Chrift's Baptifm with lire and with the Holy Ghofi. Ibid. p. 170. And [0 it was in the In fit ut ion of Circumcifion under the Law ', The Outward Circum- cifion of the Fief), was not the chief thing meant by it ; but the Inward Circumcifion of the Hearty as the Ape file fipeaks, Rom. 2. 28, 29. Will it follow hence, that there were no Outward and Litter al Jews $ Or that there was not an Outward and Lateral Circum- cifion under the Law ? But though the Outward Cir- cifion was net the Circumcifion, i. e. not that alone, nnlefs the Inward did accompany if, yet the Outward Circumcifion was commanded, and that under pain of Death. Thus both Baptifm and the JlOjb'tf £tip- per, &c As the Circumcifion under the Law was Outward, fo it was the Sign of an Outward Covenant, Gen. 17. 7, 8. And I will cfiablijh my Covenant between Me and Tliee, and thy Seed after thee in their Generations, for an Everlafting Covenant, to be a God unto thee, and to thy Seed after thee. And I will give unto thee, and to thy Seed after thee, the Land wherein thou art a Stranger, all the Land of Canaan for an Everlafting pofejjlon, and I will be their God. The Apoftle who was a Minifter of the Spi- rit, and of the New Covenant, does in this Epi- ftle to the Romans, fhew the Jew, that his Out- ward Dependance was not Good \ for he tells him, T Rom. 274 Anguis Flagellate : Orf Rom. 2. 17,21. Behold thou art called a Jew, and refkefl in the Law, and makefl thy boafi of God. Thou therefore which teachefi another, teachefi thou not thy fclf. Thus the Apoftle having here reproved that Spirit in the Jew, which our Saviour had be- fore reproved in them, when they told him, We are Abraham'* Seed, &c. and the dependencies which they had, becaufe there was in their Flefh, the Sign of that Covenant which God made with Abraham, The Apoftle brings the matter nearer from the Type,, to the thing typified from the Outward Jew and Circumcifion, to the Inward Jew and Circumcifi- on, ver£ 28, 29. For he is not a Jew who is one Out- wardly, neither is that Circumcifion which is Outward in the Flejl) : But he is a Jew which is one Inwardly, and Circumcifion is that of the Heart, in the Spirit, and not in the Letter, whofe praife is not of Men, but of God. The Apoftle is here fpeaking what the Spiritual Jew is, not what the Legal Jew was, for of him the Apoftle had fpoken before -, and in the like manner it may be fpoken of them, who have de- pendence upon the Outward and Decreafing Bap- tifm of John, and the Outward and Temporary Commemoration of Chrift's Death, by Bread and Wine, and wait not to know the purifying and ftrengthning of their Hearts and Spirits by the Ho- ly Spirit of God. Thus the Apoftle fhews the necefTary Duty of Chriftians in the Gofpel Difpcnfation ; which h to witnefs the Inward Circumcifion of the Heart and Spirit ; this work the Law could not perform, becaufe as the Apoftle fays, Hcb. 7. 19. The Law made nothing perfeft ; Nor can Outward Water^ or Outward Bread and Wine. That can only be done, 38 ^toitcl) for ttjc £>nafec, 275 done, by the Inward Operation of the Spirit of God ii|X)n the Heart and Spirit. This is that which in m ufefid and indi >le to Christians, as the Outward Law was to the Outward Jew : To which Outward Law, Ckrift, who was greater than Mofes, having put an end. He hath eftablifhed not another Outward Covenant, but the Inward Difpcnliition of Grace and Truth which comes by Him. Ibid. p. 171. Only let me tell the £M&tt$, That their Objections which are anfwerd in thatTreatife ( a piece writ by the Snake particularly upon this Subjt ;t ) are moftly the fame which the Socinians havt fet up. And let me tell the Snake, that if the Socinians Arguments herein, were found and according to Scripture^ it can be no Objection to ours, if they were not only moftly but altogether the fame : And it does not follow, that they who cit in fome things, are therefore right in no- thing. But if what the Snake tells us of our Arguments, being moftly the fame herein with thofe of the Socinians. It will, I hope, be of as good purpofe for me to tell the Snake, that his Objections which are an- fwercd in this Treatife, are moftly the fame which the Romanifts did make to the Reforma- tion : And then his Witty Remark may be of life to himfelf, To fee out of whofe Quiver thofe Ar- rows came, which he hath (hot againft us Ibid. p. 171. Thus the Socinians, \ng thrown off or flighted the i&aCVSUUntg, have loft the true Faith in the jMUf M'tp ofJt{\X# j and have rejected him from being the Cvrift, or Word of God, which they (ay, only dwelt in him, or infpired him, but was not Perfonaliy united to him. Thus fay the Quakers* T 2 What Angais Flagellate : Or, What the Socinians have thrown off] and loft, is not now my bufmefs to enquire : But that the Qua- kers have not Tlorown off., or Lofty the True Faith in Chrift, either as He is the Divine Word, or as he was truly Man, and dwelt on Earth: I have already abundantly fhewnin xhzSeblion forego- ing, wherein is particularly treated of, and owned, the Divinity and Incarnation of Jefus Chrift. SECT. XIII. That Popi/h Emijfaries did not firfi Jet up Quakerifm in England^ as is [aid by the Snake. THE Snahy that he might be compleat in all the parts of his falfe and abufive Attempts againft us ; having before, by many ill practices, in vain endeavoured to make us Heretical in points of Faith, would here fhew that our Original and Rife was from Popijk Emijfaries : But in this I hope to fhew his fallity and abufe, as I have already done in thofe. In order to which, I defire my Reader to obferve, that the Snake's firft Argument is drawn from the time of our Appearance, which he makes to be about 1650. and 1654. And of thefe dates of time he fays. P. 187. Then it was that Rome was reaping a plen- tiful Haw eft y which they had long been [owing j by fetting upy in that ftlttf Vttfol Coif tatlDll, Mul- titudes of Various Seusy en purpofe to 2DltJtt»£, an^ fo COtlfOtinD their only Substantial Adverfary the €\)mt\j of tfnglanti* And I, 31 ^toitet) foj tlje £maftc. 277 And here let ic be obferved that he impoli upon his Reader^ and would have it taken for grantcd upon his bare Word, that about them Years there was a Vniverfal Toleration j and that during that time of Toleration^ there were by Ro- mifli Emiflarics, fct up Multitudes of Various Seels. Neither of which is true in Fact, but contrary to the Faith of the Hiftory of them times; and alfo to the Experience of many who are yet living, who were eye witi.efles of the Trans- actions of them, and fome who were Sufferers in them. But firft to the Toleration which the Snake calls Vniverfal : I doubt not but upon fecond thoughts, the Snake will allow, that at that time the Church of Enciand was in Exile : fo that it was not Vni- verfa'. And as to the Quakers then Beginning, they were not included in the Vniverfal Toleration : As our Teitimonies, eafy to be produced, of Im- frifonmems, Blowsy Fmcs^ &c. which our ( then few) Friends, fuffcred and underwent, can te- ftify. Thefe Inftances I give (to which others it's like may add more) to fhew that there was no fuch thing as a Vniverfal Toleration. Now to his Multitudes of various SeEls^ which he fays were then fet up. It is only a Romantick Story of hs own Brain, which has no truth in it: for fhould it be fuppofed, that there were in them Years, People gathered into Religious Societies, under Twelvediftinft Denominations (the5 I know not of one quarter that number) What Multitudes can Twelve be called ? It may be he may fay, that Aiultitudes is an Hyperbole. And indeed fb it is j for it fb far beyond Truth, that the Expreffiou has nothing of Truth in it. j 3 278 Anguis Flagellatus : Or, And now having briefly hinted at his falfity both with refped to his Toleration and Multitudes, I fhall proceed to fliew, That had there then been that Vniverfal Toleration, and fuch Multitudes of va- rious Setts, as the Snake hath falfly alledged. Yet it doth not follow, that thefe Multitudes or various Setts were fet up by Rome : Becaufe there were vari- ous Diflents from the Church of England, even from the firft Reformation : And it was obje&ed to Her, by the Author of an Apology for the Englijh Semi- naries, Printed 1 581. That there was Contention and Diffention among themfelves. This was not in 1650. but in 1 581. at fuch time$" that if there was not Vnvierfal Toleration ; yet the Church at leaf!: was Tolerated, and who fowed the Diifentions then? And if the Snake will not be angry with me ( as he is with Jofiah Cole, p. 1 89. for Reprinting fome- thing of a Papift's, which he calls a Sen fiefs and Bit- ter Libel; though it is his practice often to repeat part of our Adverfaries Bitter and Senflefs Libels againfr. us ; for which it may be he would have us thank him ) I will briefly quote that Apology, Print- ed 1 581 . p. 60. His words are thefe, " We charge " them with rebelling againft Chrifb's Church, " Laws, and Ordinances ^ with difobedience to u their Lawful Pallors, with contempt of Holy 4t Councils, Fathers and Doftors ; with fallifying, " corrupting, denying divers Books and Places of u Holy Scripture : With Contention and Diffenti- iC on among themfelves, Difturbances of Kingdoms " and Countries, defire of Liberty and Novelty, " in-conirant and daily change of their Opinions, Preiiimptuous, Arrogance, and Vaunting of their Knowledge above all Antiquity, with Singulari- ty, Sacriledgs, Appftacy, &c. ~— Thus he. And now, what Reader^ but would take this to be the Snake's Declamation againft the Quaker s, were it It 9 £>ttutct) fo;t t\jz £maftc 279 it not for its Tide and Date of Print? And th we know it to have been a Tapift\ Declamation linft the ( nwrdp of England. i like the 2 it is, that ( to ufe his words) we fee out of wbofe qui- ver his Arrows came, B it as we have now to this Sn*kc\ fo the Church of England did, to this, and foch like Ch i of the P.tpiftsy print her anfwers, and particularly Hei Apology, which was publifhed 1617. From which it will be neceilary to give (briefly as I can) 1 . Anfwers to fbmc of the Papifis Charges afore-men- tioned. For it would take me up too much room and time to tranferib^ the Anfwers to them ail, tho' they are all well worth reading. The Apology is writ in Latin, and divided into 6\ feveral Articles, or Anfwers. I fhall give it as it is in the Book it felf, and then render it in En lifh: In doing of which, if I hurt net the fenfe, I defice of my Reader, that lefs faults may be over- look^. The firft Anfwer that I fhall tranferibe, is, to that Charge and Objection of the Rom an; ft s, that they had Contention and Divificm among them* feives : And is in thefe words. Eant ergo fane, & paeon pot i us inter fuos domi fanciant. V nit at Apologia Ecdc- dem & con fen fv) max'nnc ccn- fix Anglicancc, ve nit Reiigioni. Non tamen cfl ea p. 21. art 5 1 . C ' propria nota Ecclefia Dei. Sum- mi Enim erat confentio inn c qui adorab*: H Aitrettm ritulum l & inter eos qui conjunct is vocibits in Servatorem No fir um Jcfum Chrifium, clama'jant critci- fgc. Xeque quia Corinthii Dijfenfionibus, inter fe «*, ant quia Paulus d Petro, am Barnabas d Paulo, aut Chrifiiani Statim fub ipfis initiis Evangelic aliqr.a dc re a fe mutuo difidebant, idcirco nulla erat inter eos Ecclcfia Dei ? llli quidem qucs ifii contumeli* cavfd T 4 appellant 2 So Anguis F I Age II at w : Or, appellant Zuinglianas & Lutheranos, re autem verd funt amine Curiftiani& inter fe amici acfratres. Non de princ'ipiis ant fundamentis Rcligionis noftra, non de JDeOj non de Chrifto, non de Spiritn SanEio, non de ra- tlone Juftificationis, non de sterna vita, tantum de una nee ea it a gravi ant magna quaftione inter fe diffentiunt. Nee defperamus, vel potivs non du'oitampis brevifore con- cur diam ', et ft qui funt o^ui aliter fentiant quam par eft? pofitis aliquando affeEiionibm, & nomhnibix, Deum id ilhs ejfe PatefaEburum, ut re melius animadverfd at-* que exploratd, quod olim in Calcedonenfi Concilio faElum eft, omnes dijfentionum cauf& & fibra ab ipjls radicibm extirpentur, & dunndtc Sepeliantur Sempiterna, Amen. " Let them rather therefore go, and eftablifh *c Peace among themfelves. ( For in the forgoing Ar- cle is objeBcd the variety of Dijfentions amongst the fapifts, in their fever al orders ) " Unity and Agree- ment is indeed moll feemly in Religion -, yet it is not a certain and proper Mark of the Church of God: For among thofe who worfhipped the Golden Calf, and among thofe who, with con- joined Voices, cried out againft our Saviour Je~ fus Chrifl, Cmcifie him -, there was greatelt agree- ment and accord. Neither becaufe the Corinthi- ans laboured under DiiFentions among them- felves, or becaufe Paul from Peter, or Barnabas from Paul -, or that under the very beginnings of the Golpel, the Chriftians did in fome things differ among themfelves : Was there therefore among them no Church of God? Truly thole, who they in reproach and taunt, call Zuinglians and Lutherans, are really both Chriftians, and among themfelves, Friends and Brethren : For H not concerning Principles, or the Fundamentals *~ of our Religion^ not concerning God, or Je- *[ fus Qirift, or the Holy Spirit j not concerning *' the 2J ^toitclj I oj tlje £makc. 281 " the reafon of Jultifi cation, and Eternal Life: On- " ly concerning one, and that not weighty or great "Queftion: Do they differ among themfelves ? " Neither do we defpair , but rather doubt not, " that that fhortly will be agreed. And if there " are, who think otherwife than is equal, which " fometimes hath its foundation in Names and Af- " fections, God will make it manifeft to them ; " that the thing may be better confldered, and " more certainly known, which was fometime 4C done in the Council of Calcedon, where were ex- " tirpated all Diilentions from their roots and " caufes, and buried in a perpetual Oblivion. u Amen. Upon which, it may not be amifs to ask the Snake, what certain proofs he can give, that the Diviiions (flnce fuch there were) or (to ufe his own words ) the various Setts which were [own and fct up, about the middle of the laft Century, were not jlwn and fet up by Rome : And that thefe about the middle of this Century were. It alfo will be proper for him to fhew why the Church's An- fwer, concerning Dijfcnfwn, does not fuit us in an- fwer to him, as it did Her in anfwer to Rome. For it is no proof barely to affirm, as he does, p. 1 87. Of this many Instances may be given, and Proofs undeniable. I fay, this is no Proof} and any fur- ther he does not offer , for he hath not given one of the many Inflances, of which he, with great afilirancc, lays, they arc Proofs undeniable. He ex- pected furely that his Reader mould take his Ipfe dixit, and ask no further Proof: But that, know- ig it as 1 do, in as in many other particu- lars, to be falfe a Ions: I do therefore, fo far as his A elates to us, viz. That the Quakers were for;- , 1 ; up by llomep deny ti Charge, 282 Anguis FUgellatus : Or, Charge, and require him to prove it, by the bell Inftances which he can \ which, when he fhall of- fer, if we cannot difprove them, I fhall be content .to fay with him, That RowiJJj Emiffaries did fet up Quakerifm in England : But till then it mull be ac- counted for one of his Falfnoods. Ibid. p. 187. d&ttjUEaftU, when it is aDelufion, or falfly pretended, is the fureft means to overthrow all CljUU&-(150tietnment and SDjtJer, and all So- briety of Religion ; for it is no lefs than ©lafpljeillp, falfly to pretend to extraordinary JnfpLrations from God. Enthufiafm, or Infpiration falfly pretended, is all this: But what is that to the purpofe ? The Que- stion is not now what Enthufiafm falfly pretended, is. But whether that Enthufiafm, or Divine Infpiration, of which we fpeak, be falfe ? If the Snake prove not that (which he can never) he does but Plough the Air, or flrive to make Ropes of Sand. His attempts arefoolifh, as well as falfe ^ becaufe, that whatfbever Enthufiafm, falfly pretended may be ', yet the Infpirations of the Holy Spirit of God ( which is the Enthufiafm that we own and profefs ) does at this day, as in all the Ages of the World, firfr, beget a People to be the Church of God} and having fb begotten them, does lead them into fuch Order and Sobriety, as does become that Holy Religion which it teaches. Ibid. p. 188. And this Doctrine of Enthufiafm, came chiefly from the Church of Rome. Labade, a Jefuit, fet it up in Holland ; and Robert Barclay, the Quaker, was tinctured with it in his younger Tears, in the Stotch Convent at Paris -, and John Vaughton was a Roman Catholick, who u now a great Preacher among the Quakers in London ', and William Southby, a Treacher now among them in Pendlvania. ' ' As 31 £>toitcl) f oi tljc &>naUc, 28 j As particular and politivc as the Snake here is, concerning the place from whence Enthufiafm came, and who fet it up in Holland, he has left us to guefs who fet it up in England: For he ha- ving enumerated fome Inftances in which Enthu- fiafm is owned in the Liturgy and Offices of the Church: Does declare, p. 317. There is not one Book of Devotion ujed among us, that does not tell us the fame: What Same ? Why the lame Enthufiafm or Infpiration (p.i 1 9,.) Full as much as any fob er Qua- ker cm mean by the Light within. Now if this fame Enthufiafm came chiefly from Rome, and Labade, a Jefuit, fet it up in Holland ; he will be yet more irticular, if he can help us to his Name and Cha- racter who fet it up in England. But the Snake fays, R. B. was tintlur'd with it in his young- er Tears^ in the Stotch Convent at Paris. What it was R. B. tinctured with-* If with the fame Enthufiafm that he fays, is allowed and ownd in the Church, full as much as any fob er Quaker can mean by the Light with- in. Can there be any fault in that? And^that it was not the fame Enthufiafm, he has no where prov'd, nor attempted to do it, no more than he has attempted to prove that it was the fame En- thufiafm with which R. B. (as he fays) was tinclur'd, and which Labade fet up in Holland. But the Snaked Argument has yet another Branch to fhew, that Popijh Emijfaries fet up Qiiakerifm, &c. viz. John Vaughton and William So uthby, formerly Roman tholit now Preachers ; one in London, the other in I'cnfilvania. Therefore, &c, R< , It may be worth thy while a little to i 'milder the unconcluding Rodomantade of this our Adverfary in this point. Emhftfiafm came chiefly from Rome , Labade, aje- fukj fet it up in Holland. Therefore Popijh Emijfa- "ics fir fi fet it up in England. Robert 284 Anvils t H 'agsliitm • Or, Robert Bar lay, when Young, was at the Scotch Convent m Paris. J. Vaughton and W. Southby were formerly Roman Catholicks, tho' neither of them were more than Infants, if born; when Quakers nrffc appear'd in England ^ yet he will have it hen~e follow, that Pofijb Emijfaries firft fet up Quakrrifm in England. Beiides, that his reafo _:g isfalle, I take it to be foolifh ', for if all the Religious Societies of Men in England, who have in their Communion, Perfbns formerly Roman Catholicks, were fet up by Popijh Emijfaries, it will be harder for the Snake to j"hew, which of them, Popifh Emiflaries did not fet up, than which they did -, becaufe there is hardly any Community in which there is not one, or more, who have formerly been Roman Ca- tholicks. And to carry his Folly to its full length, he might with as great force of concluding, fay, That the Quakers fet up the Church of England ', for Fran- cis Bugg, formerly a Quaker, is now a Member of that Church. Ibid. p. 188. But God has punifoed them, by fending the fame Spirit among themfelves, and has made a Great Frattion in the Church of Rome. Here is a Soloecifm, could Rome drefs Enthupafm in feveral Shapes, and fet it up in Holland, before they had it among themfelves ? I think they could not. But as much a Novelty as the Snake would infinuate, Fratticn to be in the Church of Rome -, If he will rub his Eyes, and look upon the Church of England's Apology, afore quoted., p. 21. Art. 50. He will find her there to objeel cainft the Roma- nics. Vix cnim unquam inter fe ^onvemunt, nifi forte at olim Pharifci & Sadducd, ant Her odes & PilatHt centra Chrifium. " They $ £>toitclj foj ti)c^nafee. 285 u They fcarce ever agree among themfelves, tc unlefs perchance as the Pharifees an^ Sadduces, or " as Herod and Pilate againft Chrift. This Character was given by at leaft as good an Authority as is the Snake's, and that long before Ro- bert B.ircLiy was at Paris, or John Vaughton and Wil- liam \Ay were Preachers -, nay indeed many irs before they were born. Ibid. p. 188. The Quaker 'Infallibility was contri- ved on purpofe, to bring Alcn back to the Infallibility of the Omrcb of Rome. It isbothfalfe and impofllble, that there mould have been any fuch contrivance, becaufe they fland in direct oppolition to each other. For that In- fallible affiltance of the Holy Spirit, of which wc fpeak, we fay continues not with any Man or Men longer than they continue fubjeft, and in obe- dience to the workings of it. But the Infallibility to which Rome pretends, is from the Ferfon of the Holy ApoftlePmr, by a Continual Succeflion, or by Ordination not Qualification, not alienable from the Church : Concerning which I have more largely fpoken in the Section particularly treating of Infallibility. Ibid. p. 188. Firfl the Infallibility was placed by (5, jfOJC, and all the Primitive Quakers, in every Jingle Quaker. And all the Modem Quakers do continue to fay, With the Primitive ones, that not only every Jingle Quaker, but every fingle and individual Perfon, hath given him from Chriir, a manifeftation of his Grace, Light or Holy Spirit, to which, as Peo- ple come to be obedient, it will infallibly guide them into all Truth, in all thofe things that per- tain to Salvation, Redemption and Eternal Life. This, tho' the Snake, in his profane manner, calls a Ridiculous pretence, yet it is a Gofpel Truth, and 286 Anguis FUgellattu : Or, and wilFcontinue, when his Profane and Ridiculous Attempts againft it fhall vanifh. Ibid. p. 1 88. And now there k but one ftep behind, and that is, to difpute the Infallibility betwixt the Two Churches, that of Rome arid that of the Qua- kers. Yes, there is one ftep more behind, and that is the Infallibility of the Snake, which is alfo to be difputed. For it cannot be doubted, but he too, fet up for Infallible certainty, becaufe of the fre- quent great afTurance with which he delivers him- felf in Matters utterly falfe. If the Snake had not an Infallible certainty that what he calls the is not Ids Generate the Eoiiftle, for it is a General and a Stand- V 290 Anguis FlagelUtm : Or, ing Truth, that the fecond Adam that never Fell? Jefus Chrift the Jufl Man's Path, is the Everlaft- ing Way to the Father, which did never Fall, nor ne- ver Change : Therefore G. Fox might well ask, who hath any thing again ft thisWay? And the Word and Command or the Lord, through all Generati- ons by his Servants, hath been to call People to walk in this Way. But that I may not forget, -I would now ask for that Anfwer which the Snake hath juft now faid G. Fox will give to the Queftion j How could Infinite Right eoufnefs Fall * The Snake was willing to ftart-lbmeitrange .thing, but not being then fur- nifh'd with a feemingly probable Lie, ( or forget- ting to add fuch an one) he hath omitted to fay any thing, which he calls G. Fys Anfwer to that Queftion. But the Snake is not more forgetful in this, than he was in adapting the Matter treated of in this Section^ to the Title of it. The Title he gives it, is, That Popijlo Emijfaries fet up Quakerifm in Eng- land. And to prove his Title, he brings in G. F. laying, That he was beyond the State of the firfl Adam that fell^ in the ftate of the fecond Adam, that never fell. That is, He was born again by the Operation of the Quickning Spirit of Chrift Je- fus our Lord. See, Reader^ How far this proves, that Popijh Emijfaries fet up Quakerifm in England. If this Argument be infufficient, he hath others of like fort ; of which one is, That G. Fox hath faid of Jeftts Chrift his Way } Who hath any thing againft my Way^ who never fell nor changed? A fine Argu- ment that Popifh Emiflaries fet up Quakerifm in England. He hath alio given a Quotation from G. Ws Voice of Wifdom^ p. 36. That the Righteoaf- nefs which God cjfetls in its, is not Finite but Infinite* And this is another proof much to the fame pur- pole \ 31 ^\xiitc!) foz t!)c ^nafcc 291 pole, that is, to no purpofe of anfwering the Title-, and for any relation the StUion has to it, he might have Entitulcd it, a Relation of his Ef- cape fi-om the Afcjfcngcr at Billinfgate : or, a Relation I fei^ed by him at Lidd in Kent, or any thing clfein the World, which had no Relation to the Matter treated of. The Snake next makes a Quotation from the Sp.- rit of the Hat, concerning G. F\ Marriage, and vs, That G. F. did fay concerning his Wife, ( then fbmewhat in years ) She mufl not be Barren, t wond, as Sarah, bring Forth an Ifaac in her 0 Age* To which I firft anfwer, that that Book from from whence the Snake quotes, as above, hath been many years fince anfwer'd: But la this the Snake is here filenc, that he might evade to re- ply to it. And I might, after his Example, be as Iilent to his Objections from the Spirit of the Hat, as he is to the Anfvver in the Books Spirit of Alexander, the Copper Smith, and Judas and the Jews. But for the Readers fatifaction, I (hall fur- ther anfwer and fay, that upon inquiry of thofe who are molt likely to know whether G. F. did fay fo or not, fuch as his Widow, and other Relati- ons, I am allured by them, and they do fay it is utterly falfc. But the Snake to corroborate one Lie, he adds another, and fays, that She ( Mar- garet Fox) growing big ( p. 192.) The Midwife at- tended fever al Weeks in the Houfe, till Belly fell, the utre, was fpoiled, and the Quakers difappointed of their Ifaac. That Margaret Fox, when in years, beyond the ordinary time of Child-bearing, mould grow big, ( as if with Child ) is nothing ftrange nor lingular, for that the like doth often happen, by means of Flatulencies, and Humours collected in the Abdo- V z men*, 292 Anguit FlagelUttis : Or men ; which in their beginnings and progrefs, fometimes both the Party afFefted, and the Phyfi- cian have been in doubt to determine -, and in- flances of thefe Kinds are frequently met with in the Writings of Phyiicians. So that it is foolifh as well as falfe, to make any fuch miflake, a Legen- dary Story ; as it is alfo falfe where he (ays a Mid- wife attended feveral Weeks, becaufe there was no fuch thing. Ibid. p. 192. This their prefnmptnous pretence to Miracles, and Foolijh Legends, is another inflance wherein they have imitated and ontflript the Roman Catholich. This, the Snake's great impudence, in calling the imftake of a Woman, concerning hef Pregnancy, in which Queftions many Women, and alfo Phy- iicians, have been miflaken *, a prefnmptuous pretence to Miracles and Foolijli Legends, is another inflance of his Malice or Folly. For, could he enumerate Ten Thoufand fuch miflakes of Women amongfl us, would this be good proof, that we have imitated or outflript the Roman Catholicks in Miracles and Legends ? I think it would not. For, befides the many Legendary Volumes which the Romanics have, and which were calculated fot to feed their Super- ftition ( of which we have none ; ) mould it be allowed, that the miflakes of Women, in thisQue- ftion, is a pertinent inflance. May it not natu- rally follow, that that Communion or Society in which are the moll Women, may not be likely to have the moil of thefe Miracles and Foolijli Legends ? And if fo, it may then behove the Snake to clear the Communion, in which he pretends Memberfhipr from fuch like Prcfmnptuons Pretences. SECT. 3 ^toitcU foj tl)c SmaHc 29? SECT. XIV. Shelving that We do not Damn all the Chriitian World but our Selves. THE Uncharitablenefs of them Principles, which Reprobate and Damn all beiides their Profejforsj mult needs be very Obvious, both in their own Declaration, and alfo in the Lives and Practices of their Pzofejfors, as influenced by them \ and need not the wiredrawing of lrrain d and per- verfe Conftru&ions to prove it : Becaufe at firit fight it appears in the very Complexion and, Ten- dency of them. But the Principles and Doctrines which are be- lieved and taught by us, have a direct oppolition in their Declaration, and are of quite another tendency and purport, than that Damning of which the Snake fpeaks : For as oppolite as Salvation is to Damnation^ ib oppofite is that our Known Prin- ciple ot free and nniverfal G'race^ to that of Dam- ning all but our felves. And to as many as have read our Books, or fhall hereafter be incited to read them, they know and will find, that it is, and hath been by us, conltantly declared, that the Saving Grace of God doth appear unto all Men, affording them a day of Vilitation, wherein, through obedience to the Drawings of the Spirit of Grace upon their Hearts, they may efcapeX^ww- nation. And the Work of our Miniitry hath been to call Men into obedience to this Grace and Spi- rit of God', declaring to them, that if the Day of their Ktfitatiorti and the tenders of the Love of V ^ God 294 Avgms FlagelUtm : Or, - ' ' M ■ ■ I ■ — I I ■ I I II I ■ ■ - .1 — ■ ■ I — I M. ■ ■ ■ ■ ■ ■■ - I ■ " God, through the Spirit of his Son, fhall come to an end through their Impenitency, that then they will have caufe to fay with them, whom the Prophet Perfonates, The Summer is ended, and we are not faved, But this Principle of free Grace, and this Work and Labour of our Miniitry, to call into Obedi- ence to it, concludes not that we Damn them who fall fhort through Difobedience ; any niore than Mofes, the Prophets, our Lord Jefm and his Apoftles^ could be faid to Damn the People, to whom they declared their Iniquities, and the confequents of their Impenitent abiding in them, which was, That they fhould Perijh, and be Cut off in their Sins. And as this is the Doctrine, which hath from the firft been Believed, Preached and Writ by us \ fo our Conversions and Practice, Influenced by this Principle, hath been agreeable to it. And I do appeal to all, who have Knowledge and Ac- quaintance with us, whether they have not found us conftantly declaring, and fhewing forth great good will to their Welfare, and to our Power promoting it:, and" often Warning and Admonifh- tn'g againft thofe things that might hinder it : Nay, the Snake himfelf is fo far Evidence againft himfelf, that he hath declared, He never received in all his whole Life, any fort of Dif obligation from any of us. But it would have been a Difobligation in ibme fort, if the Quakers with whom he hath con- verf d had told him he was Damn'd. On the contrary he tefrifies of the Generality, that they are Hone ft and well Meaning : Is it any good mean- ing to Damn all but our f elves ? I think there is not much in it : And I fee not how the Snake can reconcile that Character to the Title of this Secti- on ; 1 fay the Title, becaufe this Section in the Body Body of it, docs no more anfwer its Title, in the matter charged in it,: than the lail Section did. Ibid.pi 102. Fjavinr equalTJ them/elves to Adam in his hmocency, as ah J! isjhewn, theynutfl needs pre* fer themfclves to all fnee the Fall. But it this were true, which I fliall fliew it is not, mult they therefore needs Damn all face the !l. What the Snaki by his Title was to (peak to, was, not to whom the Quakers did prefer them- R but whom they did Damn. The Snake not herein fhorter in his Proof, than he is falfe in his Charge ; when he fays, They have equalled Themjelics to Adam in his hmocency , as is above Jliewn. The Snake hath indeed, as is obferved, p. 290. foregoing, faid that G. F. Wrote, but where he hath not told us, That he was beyond the State of c Ftrfi Adam that Fell : But if G. F. hath fo Writ, it follows not that he hath equalled him*- felt to Adam in his hmocency. Cannot the Snake fee a Difference between the State of Adam in the folly and before the Fallf Beyond the State of Adam in the Fall, it is the Duty of all Men to come, elfe they cannot witnefs the being born again, by the Power of the Quickning Spirit, the fecond Adam, the Lord from Heaven. This I fay is our Duty and Intercity and they who mcafura- bly do witnefs this Regeneration, do not there- fore Equal Themfelves to Adam in his hmocency, nor prefer thcmfelvcs to all Others fince the FaJL [bid. p. 192. Tons while they thcmfelvcs pretend to Infallibility of Difeerning, and Infinity in Righte- oufnefs, as fijewn before, they Arraign the Apofllcs of Grofs Error and Dclufion, even where they fpeak from fhe Month of the Lord, and in his Name. V 4 That 296 Anguis Flagellar us : Or, — 1 j ■ 1 . That Infallibility , Difceming and Right eoufnefs , which we own and contend for, is that which is of the Operation of the Spirit of God, and which he gives as pleafeth hini, to all thofe who through Obedience follow on to know his Will : And, which may be a ftrange thing to the Snake, they are neceffary to Man's Salvation : For, Firft, Our Saviour fpeaking of his Faithful Followers, John 10.4, 5. They know his Voice, and a fir anger they will not follow. " ■ But they could not thus chufe to follow Chriftj and not the Devil, if there were not an Infallible Evidence in the Voice of Chrift, to teftify that it is his Voice ; but fuch Evidence there is, and they who perfevere to be Workers together with the Grace of God, fhall by the Infallible Evidence of the Holy Spirit, have a true Difceming between the Voice of Chrift, and the Voice of the Evil One : And as they fhun the one, and follow the other, they will come to witnefs a being clothed in their Meafure, with the Righteoufnefs of Chrift, which is Infinite. - ' * The Snake is not more falfe in his Charge, con- cerning Infallibility, Difceming and Infinite Righteouf- nefs ; as is above declared, than he is groiiy abu- five and falfe, in laying, we Arraign the Apofiles, &c. as will be feen by examining the Inftance which he brings; It is this. ' • • :' P. '192, 193. When St. Paul faid, 1 Thef. 4. 17. Ci We which are alive, : fhall'be caught up in the cc Clouds, &c. tho he faid., verfi 15. "This we u fay unto you by the Word of the Lord, Te$ T- Elwood, in Ins Anfwer to G. K'j Narrative, &c. p. 162. ftppofis that St. Faul expected to be caught up in the Clouds him felf, and that the day of Judgmeri would come in his time, while he was Alive. And iliac .the fame was the metmmq at St. Peter, when he r • • Jaia^ % ^>U)ttct) foj ttje ^nafee. 297 ./, " The End of all Things is at Hand, 1 Per 4. 7. This Reader, is the Snake's Inlrance that the O do J. f» f/-'f Apv flics of Grofs Igno- rance: But than there is nothing more in the Charge, but this Adverfary'sGrtfjfiLye, what fol- lows will ihew. G. K. had in a piece of his, Enti tiled, Grofs Er- ror, and alio in the Narrative oi 1696. faid in op- polition to G. W. " The Apoftles ufing the word M Wt% there {We that remain~\ is an EnalLige Per- "fons, putting [_We~] forX^O'D like that of u J Ames, Herewith Blejs weGW, and therewith Curfe u we Men, James 3. 9. To which 77w. Elwood replies, u Though he u ( G. K. ) delivers it Positively, and like a Di- a eta tor, yet I fee not why he mufl needs be u believed : Why might not the Apoitle " fpeak in Ehe firft Perfon Q We ? ] As fuppofing u that great and extraordinary Appearance and tc Coming of Chriff ( the certain time of which, no Man knew, Matth. 24. 26. ) " was fo near at " Hand, that it might probably fall out in his Life u time: For as the Apoftles accounted the Times " they liv'd in, the Lift Days, or Lafl Times, and " ordinarily called them fo ( Heb. 1. 2. and 9. 16. 1 Pet. 1. 26. i John 2. 18.) " fo they thought the w End of the World was not far off. What elle a made Paul when he had told the Corinthians^ a that the things he had related were written for "c our Admonition, add, Vpon whom the Ends of u the World are come f 1 Cor. ic. 11. Why die w did Peter lay, Tie End of all Things is at Handy Thus Thomas Elwood, whoft Querying the Snake - ' "h'L'wl!L*> tno' ^y a vcry GroJs abule, in that the words have no fuch thing in c!um : For r. £. 298 Anguk Flagellate : Or, T. E. does here Query, Why might not the Affile fpeak in the firft Terfon ? &c. What elfe made Paul when he had the Corinthians ? &c. Why elfe did Pe- ter fay? &c. It would have been more to the purpofe, if the Snake had anfwered the Queftions, and fhewn why the Apoftle might not fpeak in the firft Perfon, &C. why and what elfe (than the conjedure offered by 71 E. ) did occafion the Apoltles fb to exprefs themfelves as is above quoted ? But this he drops, and Hands at a diftance from the Queftions, and for anfwer flings Grofs Lyes. Ibid. p. 1 93. And at a Meeting or Council of their Minifters, about the Tear, 1078. which will be told hereafter. f Hereafter, when the Snake fhall tell the Story at Large, I fhall then particularly reply to it •, and for the prefent, fhall here only reply to his Falfe and Scandalous Infinuations hereon, where he lays, They (the Quakers) proved themfelves greater than Abraham, becaufe Abraham was before John, and that the leaf in the Kingdom, i. e. the leaft of the Qua- kers was greater than John. Here "the Snake, by an i. e. does in moft abufive manner, infinuate his Bafe and Viper- like Expo- fition of the Text, Matth. 1 1. 1 1. to be our fenfe of the place, which it neither is, nor ever was : And I do Charge him with Forgery herein, and notorious Falfhood, unlefs he be able to prove, that the (Quakers have laid, they were greater than Abraham, or that the leaft of the Quakers were great- ter than John. Which they I am well fatisfy'd have never laid. Ibid. p. 1 93. Now they having treated the Prophets and Apoftle s at this rate, we cannot expetb that they jhould ■ y any ?rcat refpeel to the Ancient and Holy Fathers the Church ; no, they run them down by wholefale. Having 3( ^tottcl) fox tl)C Smahc, 299 H ; hitherto da cited the rallity of the Snakc\ Infinuations and Charges, in that no fuch treat- ment is given the Prophets and Apoflles, as is by him fuggefted : I mail fhew he is not lefs falfc, when he pretends to give an account of the re- fpe&L pay'd to them, he calls, Ancient and Holy Fu- rs. From T. EllwoocTs Anfwer to G.K's Narra- te afore-mentioned. G. K. had in that Narrative, above-mentioned, p. 4v made a Quotation from T. £'s Further Di- fcovery, p. 99. thus, In comparing the Bodks of Friends, to the Books of them, called the Greek and Latin la- thers. He has not done as a Friend and Brother, but as an Enemy, in fuppofeng Friends Books to have been written by no better Guidance, or clearer Sight, tha?i theirs, who lived and wrote in thofe dark limes. Upon this G. K. remarked to his Auditory, Ton fee how modeft they are here. At this Remark, G. K. fays, his Auditors gave a Shout, fignifying (as he fays) Their difiike that the Quakers Books fliould be preferred fo far to the Greek and Latin Fathers, next to the Days of the Apofiles. To all this, T. Ellwood in his Anfwer to G. Ks Narrative, as above, in p. 1 77, 1 78. replies, " One " might wonder here at the caufe of his Auditors Shouting: For fuch of them, as could underirand what was meant by Greek and Latin Fathers, one might expect, mould be Men of greater Wlf- >m and Gravity, than to Shout in inch Aflein- . and for the Vndifcerning Mohb, it was a u fiibjed fb much above their Capacity and Pre-* " tew cs, that it cannot be fuppoled they mould tc S at that, if they had not been excited therc- u unto, by fome little AntickGcfliculaticn from him. u But to the matter. cc cc cc They joo Anguis FUgeUatus : Or c. 4C " They flouted, he fays, fignifying their diflike, " th^t the Quakers Books fhould be prefer'd fo " far to the Qreek and Latin Fathers, next to the days u of the ApojHes. u Thefe are not my words •, I did not refer to " the Times next to the days of the Ay o files : But my : words were, — Who lived and writ in thofe Dark Times. Mud thofe Dark Tunes needs be next to the Days of the Apoftles? See what an unfair " fir etch is this. Thus T. Ellwood. And yet as unfair as G. K\ fir etch was, the Snake has ftretch'd beyond him, and pronounces They (the Quakers) run them down by whole fale. But whether it be fo or not, I leave with the fober Reader to judge -, and fhall obferve by the way, that how jealoufly tender foever he is of the names of them he calls Ancient and Holy Fathers. Yet Bifhop Jewel, being preit with fome Authorities brought from them, by his Opponent Harding the Jefuit, makes no fcruple to (do, what this Snake calls) run them down by whole fake ; for, applying to his Rea- der, he fays, That Dottors in all -Ages, and in all parts of the World, were brought a^ainfl him. ( And the Biih/jp then queries ) Who would not be afraid to fee fuch an Army come again ft him ? Howbeit (gentle Reader ) be of good Cheer, all this is but a Camiiado : Thefe be but Vizards, they be no Faces -, they are brought in like Afummers for a Shew, and fay nothing, Jewel*againft Harding, p. 6. Printed What will the Snake think of the light Character given of Doctors in all Ages, and in all parts of the World? And were it proper in this place, I could add plenty of Inftances, that many of the Refornfd have made fo bold, with thofe this Snake calls An- cient and thly Fathers, as to run them down. If to difcovcr their Errors, and flight their Authority, as % £>te>itct) fox tl)c £mabc ?oi as incompetent, when offered in Contradiction to the Holv Scriptures, and the Holy Spirit which gave them forth, be fo. Ibid. p. 194. But now, vph.it Quarters fiall we t f If the S»ake ask for himfelf, the anfwer is ready, if it be fuch as he deferves, it will be none of the bed. For one who tells Lyes for Bread, and can pawn all the pretences of Religion, upon the Score of Malice and bafe Defign, may eafily guefs what value is to be put upon fuch an Under- taking. Ibid. p. 194. How fiall we be able to ftand before them ? It is a Queftion the Snake may well ask concern- ing himfelf, after fo many Injuries of divers forts, and fo great Injuftice as he is guilty of towards us \ the weight of which may well be fome prefliire upon a Spirit, that is at all on this fide Obdu- ration. Ibid. They damn as ail together to Hell, i. e. ail Chrifiians. It is falfe, we Damn none} no aot the Snake, much lefs all Christians. Ibid. But they are more favourable to the Heathen, whom they thi?;k V/orfliippers of the fame Light with them, and not led to Outward Things, by the Belief of an Outward Chrifl, and Faith in his outward Sufferings, Death, &c. This Snake has an unufual degree of Impu- dence-, for he is not contented only to fuborn our Books, and pervert our Words, and forge Lyes, but he does bcly our very 'Thoughts, and fay we Think what we never declared we did Hunk. For we have never declared, That the Heathens ( indefi- nirely (peaking) were obedient to the Light of Jcjas Chrijl : But we have often faid, according QP the 302 Anguis tUgelUtm : Or, the Apoftle, ^#j 10. 35. iSj? *"i/£ry Nation, he who feareth God, and worketh Right eoufnefs, is accepted of him. And concerning the Heathen in particular, with the Apoftle, Rom. 2. 14, 15. For when the Gentiles, which have not the Law, do by nature the things contained in the Law, thefe having not the Law^ are a Law unto themfelves : Which Jlieweth the work of the laft written in the ^ttitt. And of fuch Heathens, who do thus fhew forth the Work of the Law written in their Hearts, we may fay, when coniidered and compared, with meer Nominal Chrifiians, who have not known the Inward Vertue of what they believe Chrift did Outwardly Suffer } as our Saviour did lay concern- ing the Thar if ee and the Publican, Luke 18. 14. 1 tell you, this Man departed to his houfe, juftified rather than the other. For a Man may have a Hiftorical Faith of all the Outward Things, which are record- ed in Holy Writ, that Chrifl did and fuffered : Yet through difobedience to the Holy Spirit, which Reproveth for Sin, John 1 6. 18. he may ne- ver know that Faith begotten in him, which gives viftory over the World. Yet hence, it's not to be concluded, that fuch who are obedient to the Holy Spirit, in its Reproofs for Sin, do therefore flight, much lefs disbelieve, any part of what Chrift outwardly did and fuffered : No, they can- not, but muft and do highly value and efteem It, knowing the Benefits that we receive by it -, and do blefs God, that it is our Lots to have the means of the Knowledge of what Chrift did out- wardly do. So that the Snake is moft injurioully Abufive in his falfe Infmuations to the con- trary. The Snake now turns again to G. F's Great My- fiery, from whence ( not unlike the Quacks of the Town, who of their pretended Panacea's, boafl they 31 £>U)itcl) tot tl)C £malie. 5 o j — . ■ ■ m — — —— — ^— — they will cure all Difcafcs) he pretends to fetch proofs for every Charge, tho' contradictory to themfelvcs, (but how fallly I have at leaftin fome mcafure Ihewa ) As that the Quakers, at firft fetth:* up, pretended to be equal, and of the fame fitb- fiance with God. And it muft alfo prove, that the Oitakers now abated from that, and do now only claim to be Infallible as Prophets and Apofiles. Again, Great My fiery muft prove that there was a time when there was no God, (p. 122. ) And alio that not the Divinity, but the Incarnation of Chrift is denied by them. Again, Great My fiery muft prove that Popijh Emiffaries fet up Quaker i fin in England. And it muft alio prove, that the Quakers Damn all the Chriflian World but thcmfelvcs. Again Great My- fiery muft prove that the Quakers are pure and fin- lefs. And it muft alfo prove, that they are Venemom and Nafiy. Thcfe, with many other, no lefs Con- tradictory, and for which the Book affords no true Ground, does the Snake, by the help of a prolifick fancy, draw. Ibid. p. 195. G. F. in his Great Myftery, p. 89. fays, u That the Quakers have a Spirit given them beyond all the Fore-Fathers, fince the Days of Apoftles. In the Apoftacy. G. Whitehead would fain come off of this, and thus endeavours to excufe it, in his Charitable Eflay, Printed 1693. P- 5- «* thefe words, " The very intent and meaning of "G.F's words herein, was not beyond all the " Fore -Fathers without exception, but beyond all " in the Apoftacy. And indeed it is very plain, that G. F's mean- ing muft be fo, becaufe the natural import of his words fhew as much. But the Snake lays, Here it would have been incumbent upon G. W. to have named thofi, whom he or G. Fox did believe were not in the Apoftacy, Why fo incumbent? To what pur- pole yo& Anguii F lag? II at us : Or, pofe fhould they be named who were not in the Apo- ftacy. The prophet fhews not any Incumbency there was to have the Seven Thoufand named, whom God laid he would fpare, and for whom he teilified, that they had not bowed their Knees unto Baal, i Kings 19. 1 8. Ibid. p. 195. Let us hear G. F 'ox explain t himfelf in other places of the fame Book, yon will beft know his meaning from himjelf. A Wonder ! The Snah has once fpoke Truth ! But it mightily contradi&s himfelf:, for in other places {peaking of this very G.Fox, whom he here fuppofes capable to explain himfelf. He lays he Was a Fool, one of fuch an immoderate degree of Dulnefs, and lack of Vnderftanding as could hardly befall any thing in Humane Shape. But to pro- ceed, let us hear G. Fox, as quoted by the Snah y from Great My fiery , p. 2 1 7. He fays, That fince the Days of the Apoftles, all the World went after him, L e. after thofe who (as he there exprefles it) did inwardly raven in Sheets Clothing. And now ( fays he ) are People but coming from them to a Rock. This the Snake calls hearing G. Fox explain him- felf, but rs in Truth nothing lefs, becaufe the Snake has miferably cut afTunder and disjointed G.Fox his words v and by the help of..**, e. he has put a meaning of his own upon them. To. prove which I fhall only give the place as, it is in Great My fiery , by which we have the Snake\ word ^ we fhall beft know his meaning ; which, with the occafion of them, is as follows.- G. Fox his Opponent had laid, Falfe Prophets and Chrifts,' and Deceivers many fliall come, if it was poffible to deceive the very Eiett. .■•; > To this G. Fox favs, " Yea, Chrifl faid they " mould come, to his Apoftles which before their " deceafe did come, <** which 31 SUntclj foj tty ©nafcc ?of *> ■ - M ■ ■ ■ ■ ■ ^ ■ ■■■—■-, ■ _■■■ - ■■ !*■ *» ■ which Chriit laid fliould inwardly raven, and " get the Sheeps Clothing : And iince the Days of " the Apoitles all the World went after them, as " thou may ft read in the Revelations, and now are cc People but coming from them to the Rock ; and cc now fhall the Everlajl'mgGofpel be f reached to than dwell np or i the Earthy over the Heads of tdie " Bead, and Fa lfe Prophet, and they fhall be ta- " ken, and the Lamb and the Saints fhall have the " Victory. This is what the Snake, blinded by the Dim fiefr fufions of Malice, lays, is to condemn all the Chrifii* an World but our felzcs. But whether it be fb or not, wTe will now examine by Scripture,and there, our Saviour tells us, Mat. 24.24. tint, falfe Chriflsy and falfe Prophets jbofdd come. And the Apoflley 2 Thef. 2. 7. testifies, Tlie ?nyfiery of Iniquity doth al- ready work, c\C. and To great was the increafe of its workings, in the fpace of fifty years ( for it is hardly more from Pad's writing to the Thtf-. to John's writing the Revelations ) that John in the Revelations 13. 3. fays all the world wandred after the Be aft. . I would here ask the Snake, Did John the Divine herein condemn all the Chrijtian World? Did he condemn all thole, who at 'the writing of than Book, did yet perfevcre in true Eaith and Obe-» dience to Chrift t Surely he did not. Why then muft G. F. ufing the Apoftles words, and having refpect to the fame Apoftacy, of which the Apoflle fpeaks, be fo imderftood * They cannot be juftly fo imderftood 5 becaufe their natural inipcrt- ufed by the Divine, and from him by G. Fo>y : all the World, that is, ail that were entred into the Apoftacy, which was foretold by our Saviour moor >me ; and declared by the Apoflle raid was coir?, in its be^ tags 5 and whj>h John testifies v. , more j 06 Anguis Flagellattu : Orf more generally come at his writing of the Apoca- lyps. To the fame purpofe, with the Quotation Iafl made by the Snake, he makes about twelve more from feveral places of the fame Book, in all which the Snake would pervert G. Fox his words to be meant of fuch who were not in the Apofta- cy -, but offers not one Argument to fhew, that thofe to whom G. E did fpeak were not fo. To which it may be convenient here to obferve, that as the Apoftacy from the Spirit and Life of Chrifti- anity had its beginning very early, even while fe- veral of the Apoftles were yet alive, and was more generally overfpread before the death of John : So it did ( by general confeflion ) continue for many Ages after. Nay, it is not yet quite done away -, for all thofe who do refill and withftand the Spiritual Appearance of Chrlfi in People, and do endeavour to keep them, from witnefling that Faith of which he is the Author and Beginner, and which gives Vittory over the World, may be, and are truly laid to be in that Apoftacy, which did overfpread the Nations through their forfaking the right way of the Lord. And to fuch who are m that Apoftacy, to tell them of it, and admonilh them to come out of it, is not to Damn them. No, it is the Office and Duty of thofe to whom God giveth the Miniftry of his Word ; as to the Prophet Ifai- ah 58. 1. Cry aloud, and [pare not \ lift up thy voice like a Trumpet, and jhew my people their Tranfgreffon, and to the Houfe of Jacob their Sins, And this the Prophet did do> very fharply many times -, yet he did not therefore Damn them, nor include every particular of the People and Houfe of Jacob, under his Charge, no more hath G. F. or any other ot our Friends. For fuller evidencing of this, pa ft all the little tricks ( by perverliou, iniiuuation en fdie cc CI cc cc 3B <§>tt)itct) fox t\)t £>naftc. 507 falfe quoting ) of the Snake, I fhall for concluiion to this Se&ion, fubjoin fomevvhat out of a piece writ by Ifiuc Penmgton, whieh was firlr. Printed 1660. and reprinted in his Works 1681. p. 313. and bears for Title, An An fiver to that Common Objettion *4W the Carcafs of Je- zabei jljaH be as 2LUtlg #/w>* the Ground. Thus al- fo the Lord, by his Prophet Jeremiah, threatneth the Inhabitants of Jerufalem, Jer.S.2. That they fhould be as Dung upon the Earth. And the Prophet Malachi 2.3. Behold lwill cafl Dung upon your Faces, even the Dung of your Solemn Feafls, and you jhall be like unto it. And the Prophat Ifaiah, rebuking the Wickednefs of the Prtefis and Prophets, telleth them, all Tables are full of Vomit and- Filthinefs, fo that there is no place clean, Ifai. 28. 8. The Pro- phet Habakkuk, when he obje&ed to the People their Secret Nakednefs, he tells them The Cup of the Lords right hand jliall be turned unto thee, and jhameful Spuing fiiall be upon thy Glory. Thefe, with abundance more Inftances, there are in the Holy Scriptures, which arc fufficient to fhew, that Love and Good Nature ( for fuch is the Holy Spirit) doth not always ufe fuch, as in the account of this Snake are to be called Kind and Sweet Exprcjfions : No, for tho7 the Spirit of God is Purity and Meeknefs it felf ; yet in the reproving the Iniquities of Men, it hath often ufed fevere expreflions. Thus John the Baptift calls the Hy- pocritical Jews, a Generation of Vipers. Our Saviour calls Herod, a Fox ; and told the Wicked Jews, they were, of their Father the Devil. The Proto Mar- tyr, Stephen, detects their Hypccrifie, as Paul does the injuftice of the High-Prieit. The Snake will furely not be fo Blafphemow, as to fay, thefe were in them the marks of Fury, Sfgh:, ox Envy, &c. Nor will it be anfwer fuf- ficient, for him to fay, of all thefe, and others of like fort, recorded in Holy Writ, that he believes them to be the immediate Di&ates of the Spirit of 3 £>toitcl) f oj tlje &na6e. 1 1 1 of God : But that all fuch Speeches, llnce that time? are the effefts of Fury, Spight and JLnvy, and that they are the wicked and hateful Eubullitions of a Dijlorted Soul ; unlefs he can mew, that God hath promifed, that he will no more, through his Ser- vants, in like manner rebuke the iniquities of Men. This, as denied by the Snake, puts him upon a worfe Dilemma \ for all thofe in him, which are not Kind and Sweet Exprejfions. ( And fome fuch I think he has.) They mult of neecflity be Furious, Spightful and Envious, and the wicked and hateful Ebullitions of his DifiortedSoul ; of which I will give fbme Inftances, when I have firft (hewn, that if it be denied, that the Inftances above are Authori- ties for us to build on. Yet that there wants not Examples of the like practice in the Reformation, I will content my felf to inftance but in two., Miirtin Luther and William Fulk, who for the (harp- nefs of their Style, hardly come behind any. Martin Luther being called before the Emperor Coarles the Fifth, to anfwer for hU Booh ; Having divided them into Three Sorts ', one of which was, thoje he had Jljarply written, refufed though upon de liber a- tion given him to retratl or unfay any word therein j as we read in Sleidan ; Tea, he defends his Eagernefs, as being a of an Ardent Spirit, and one who could u not write a dull Style} and affirmed he thought u it God's Will to have the Inventions of Men " thus laid open, feeing that Matters quietly hand- il led are quickly forgot. Milton's Apology, p. 24, And William Fulk comes not much fhort of him herein ; for it being objected to him, that he had ill treated Allen, Stapleton, Martial, StapliyUu and Briftow^ who were Papifts ; he defends the Treat- ment, and further fays, I call not only Martial, but X 4 4? J 12 Ariguis FUgellatm : Or, ««// Papifis, fiamelefs Does, and Blafphemous Idolaters, who maintain^ and make Vows to Images, which tra± t'el to them j and offer up both Prayers and Sacrifices of Candles, Mony, jewels ' and other things. Fui\C% Confutation of the Papifts Quarrels, p. 9. printed at the end of his Edition of the New Teftameht, And upon a fearch neither ftrict nor tedious, It were eaiie to heap up Inftances of this fort^ which as I am not inclin'd to do, fo neither would I have mentioned thefe, had not the meer neceflky of Teaching this Adverfary, the pra&ice of fuch, whom that Church will own, to which he is a Pretender. But now this Snake, who denies the fbundnefs of iuch reproof, as I have before fhewn from 5m- pture, and from the Reformation ; and will needs have it proceed from a Spirit Venemom and Nafiy, and that it is the effed of Fury, Spight and Envy y and proceeds from the wicked and hateful Ebullitu* ens ' of a Diftorted Sout' May yet, ( nay doubtleft is ) when fpeaking ' of himfelf, be in the: right. For it is not impoflible but he may know what Difiortion of "Soul, "what wicked 'and hatefnl Ebulliti- ons they were in him : From whence proceeded his Fury j Spight' arid Envy in the feveral Appearances which it has made , againfl the Government, againft Vs and .againft Others. It was a Venemom Libel which was writ in An- fwer to Dr. King, now Biflwp of London-Derry ill Ireland.^ It favour 'd of no fmall Envy, to endea- vour to, run over to our Enemies -, nox did k fa- vour of lefs Naftinefs, to run awayfrom the Mef- fengor ; who "by the force of fome Sweet and Kind Expreffions ( which were the Covers" of Uypocrifie In the .Snake ) was prevail'd upon to let him go .id cafe 'hrmfelf, upon the -occafion -of a Violent f J: . . Loofncfsi Loofnefs, which in JefkiticM manner, he had before told the MeflCE 'cared w "odd carry him off. The ( )ffictr hoc iniltmfting the meaning of tire words tmnft I. ) had no fear upon him from them, till it w is too late, and had found that his pretences to a V\ lent loofnefs '(-and which received ibmc colour from the rear he was in) had afford- ed him an opportunity which had indeed carried him off. And now for the Libei^ The Snake in the Grafs, O ! The Fury, Spite and Envy, which his Love and Good Nature, or rather Wicked and Hateful Ebullition of his Difiorted Soul hath vented, as VaU poon, Fool, Blockhead, Monger, Deluded Wretch, George Magus, and G. W7s plain words he calls, Rank Sophijiry, Equivocation, Jefuitkal Confeffion, Diabolical Snggeftion -, and of all that differs from him, he fays they are like the Spawn of the Viper -5 and that the Devil entered into the Herd of our Swine, the Beafls of the People. Thcfe are a few of the many Inflances which this Libel affords, which, whether they are Kind and Sweet Exprcffions natural to Love and good Na- ture, or, Furious, Spiteful, Envious and Grating, vented from the Wicked and Hateful Ebullition! a Diftortcd Soul. Let the Impartial Reader Judge. But notwithstanding this his practice, he objects to G. F. p. 199. That lie calls William Thomas* filfe Prefhet, and that he (aid to Chriftophcr Wade, Tlie Devil wa< in thee. And of this, what great- er Proof need any .Man ^ive, than falfe Dottrine and Lyes, which G. I. hath fhewn they had ut- tered. Ibk!. p. 2c.g. You be in the Diabolical Devilifh foys he to feme Pricjts in (he Bijhopwrick. ) But 314 Anguis FUgeU&tus : Or, - * ■ But the Snake has not told the Reader, that the word?" (Diabolical Devilijh) were not G. F\ but the Prieft's, and G. F. did only fhew, that they themfelves were in that, which they had faid the Quakers were in. Is there no Venom in (Dia- bolical Devilijh ) when (poke firffc by Priefts ? And yet much Venom wtan fieir own words are juftly returned to them Ibid. p. 200. The Snake does from an Adver- saries Book, take upon truft a great many names, which he gives without further Proof, or attempt- ing to ihew that they are the words of our Friends ; or that if they were, they were impro- per as ipoken : No, that would have been a diffi- cult task. But it is eafier for him to pronounce, like one of Liberal Education : Much of this is ow- ing to the mean Education of thefe Scribes, which furnified them with fuch Mechanick Ribaldry and Bil- lingfgate. And why owing to that ? Pray don't beg the Queilion, fince I have fhewn before, that fharp and fevere Expreffions, have been the Immediate Dictate of the Spirit of God : And that fome, not of meaner Education, than poffibly the Snake, have ufed the like : If they were proper ( as it may be the Snake will grant) becaufe properly applyed; thefe may be fb too, if the Snake cannot fhew that they were improperly apply'd, let the Education of the Speakers be what it will. Ibid. p. 202. You have feen the Venom, Fury and Nonfenfe of this Quaker -Spirit, &C. And why pray, the Venom, Fury and Nonfenfe f Names are no Proof, and other than Names the Snake has not given. Ibid. p. 202. That it may appear Vniform, and all of apiece. After 3d £>toitclj f oz t!)e S>nafee, 3 1 5 After all the Deformity and Diilortion, which the Snake, from a likenefs of it, to his own Mind dftd Soul, fhall endeavour falfly to fix upon our Principles ; they will frill when fct id their true Light, have a perfect Symetry and Proportion of Parts, and agreement to the Truths recorded in Holy Writ. Ibid. p. 202. Theft and fitch like were ftnt to John Wiggans, front the Quakers' in Letters open, &c. A good token there was nothing fent but what was true, and if true ? A good means to have Truth Publifhed ; and if read by others, as the Snake fays, it was no hurt, while Truth : That which would have been of great Moment (if I may inform the Snake,) after a Collection of thefe OjaraSiers, Deftriptions or Epithets, given in thefe letters, fa id to be fent to John Wiggans, would have been to have fhewn, that they had been Falfly and Nonftnfically given ; but of this not one Syl- lable. Ibid. p. 202. And this fliews the true Titture of the Quaker-Spirit. ""No, it can't, becaufe it is not only Cloudy, but it is Dark and Falft, to fay that words are Furious, Venemom or Nonftnfical, and not give any Proof that they arc fo. It is no help to the Snake to fay as he does •, There needs no Argument to Difcern benvrxt Perfume and Stench. Becaufe that if the Nofe can Diftern (as his Philofophy exprefles it) without Argument ; yet the Mind is not eftablimed, but by A'g.iments drawn from true Judgment and Reaftn, and none fuch, nay none at all, does the Snake offer. The Snake for Concl ufion to this Section, has brought in two texts from the Pfalms, which he does improperly apply to the Quakers, as he has before falfly charged them, with Venom, Fury, Spite, Envy ji6 Anguti EUgelUtus : Or, Envy and Nonfenfe. And till he can prove that the words fpoken by our Friends (which, whether thefe quoted were fo or not, remains to be pro- ved, being only taken from Adverfaries) were in their Original from Fury, Spite and Envy, and in their delivery Nonfenfe. " The Texts of Scripture are but abufed by him, a.s a Text in the fame Book, Pfal. 91. 11, was by the Devil, when he Repeated it to our Saviour, Lake 4. 1 o. and it will be anfwer fufficient, if after the Example of our Lord, we anfwer in the words of Scripture. Pfal. 101. 7. There jhall no deceitful Perfon dwell within my Houfe, he that tel- leth Lyesfliall not remain in my fight. SECT. XVI. Of Fighting and Loyalty. I Have hitherto fhewn the falfity of the Snake* s. Charges, and his perverfions of our Words, Do- Urines and Principles, and how Unduly and Un- righteoufly, he would endeavour to inferr from them, Meanings and Confequences, which neither are, nor ever were ours, but which we Abominate, as deftru&ive of and contrary to thofe Dottrines and Principles of the Chriftian Religion, which the Spirit of Truth teacheth and leads into, and which we do iincerely Believe. - And what is, thus already in the foregoing Secti- ons made appear, will be further manifefted in this, and the following Sections -, for that in thefe, aj in thofe, he hath not fhewn what we are, but what 31 S>toitclj fox tl)e ^nafcc ? 1 7 what he would have us appear to be, under the difguife which himfelf has put upon us. la the pulling off* which diiguife, there is at leaft this ac- cidental Help and Advantage ^ that the difguife ia which he has reprefentcd us, is exceedingly unlike our true Features. I call it an accidental Advantage, becaufe if his Malice could have been fatisficd, in accullng us with only an abundance of improbable things, they might have found fome unthinking People, who might have been milled into a too eafy belief of them. But as that could not be fatisfied, but by charging us with a number of Abfurd and lm- fojfiblc things : So all that mail confider the ground and nature of our Principles j and the nature of his" Giarge, will with little difficulty be fatisfied of their Contrariety and Inconfiftency. And tho' from this Conlideration, the fober Rea- der might and would have ground fufficient to determine the Queftion in this particular. Yet for the detecting his particular Charges, Pa vtrfons and Abafes, I fhall (as in the former) follow him through them : And :jr his more full and plain Confutation herein, I vill briefly hint cur Princi- ples as Influencing Men, with refpedt to Fining and Loyalty i The firft of v , the Snake^moil falfly does Charge us to approve and ufe, and th. in the laft we are fhort and defective. And firft as to Fighting. \Yc lay the end of the coming of our Lord Je- fus, as is propheficd of him, Dan. 9. 24. was to Fimfl) the Tranjgrejjion, and to make an end of Sin : d in the Room thereof, to eitablilh Truth and Righteoufncfs in the Earth. And as many as do witnefsthe Power of bis Comings by the Operation ot hi$ H.ly Spirit in them, do Know that the work: thereof is to take away, and deanic from, all t&£ ihly j 1 8 Anguis Flage/Iatus : Of, Flejhly Lufts that War again ft the Soul, i Pet. 2. 1 1. which the Apoftle makes to be the ground of Outward Wars and Contentions, James 4. 1 . and as the Holy Spirit, in all thofe in whom it does ef- fectually work, does deftroy and purge away the very root from whence unjufl Wars do proceed ; fo it prevents in them, the occafion of all outward Wars. And this our Saviour did Teach, in that Sermon of his, upon the Mount, Matth. $. 21, 22. Te have heard that it was [aid to them of old time, Thou jhalt not kill, &c. But I fay unto you, whofoever is an- gry with his Brother, &c. • vcrf. 38, 39. Te have heard it faid, an Eye for an Eye, and a Tooth for a Tooth: But I fay unto you, that ye refift not Evil', but whofoever Jhall Smite on thy right Cheek, turn to him the other. Ver£ 43, 44. Te have heard it hath been faid, thou Jhalt love thine Neighbour and hate thine Enemy : But I fay unto you, Love your Ene- mies, &c. And if Anger, Refinance and Hate, be taken away, What then can remain to occafion Wars ? Surely nothing. From a fight of this Golpel Di- fpenfation it was, that the Prophet in the Holy Vifion, did foretel the peaceable pradice of thofe, who mould come under the peaceable Govern- ment ofjefus Chrift, They pall beat their Swords into Plow-jhares, and their Spears into Pruning-hooks, Nation Jhall not lift up Sword againft Nation, neither JhaU they learn War any more, Ila. 2. 4. And they who thus are redeemed, out of the Grounds and Occafions of Wars, by the workings of the Holy Spirit in them: Such, if they continue obedi- ent, cannot any more take the Sword into their hands. Hitherto with refped to thofe who are in, and under, the Adminiftratioa of the Gofpel of Peace, con- i 31 &tiritel? to?> tfrc &nafee. 319 concerning whom, we have from the firft, flnce we were a People, declared that God hach taken the Sword out of their hands. But tho' God hath thus difarm'd his peculiar People of the outward Sword, that he might bring them to have a full and entire Dependance upon him for their fafety : Yet he hath never dif- arm'd himfelf of the outward Sword } and as he is as well Soveraign of the World, as of the Church, and ought to have the command of all Mankind ; lb he may put the Sword into the hands of thofe, who are not yet brought under the Ad-* miniftration, which I have above fpoken of j and he can make them Inftrumental in his hand, to Chaftize his and his Peoples Enemies. Thus Cyrus, who many years before he was born, was by name foretold of by the Prophet, Ifa. 44. 28. 45. 1. is there called, in the Word of the Lord, Cyrus is my Shepherd, be is the Lord's Anointed, Thefe Titles were given, with refpecl: to the Ser- vices which God had fore-appointed he fhould do, viz.. be inftrumental in the delivery of Jacob Ins Servant, his Elctt. In like manner, and to the like purpofes, the Prophet Jeremiah in the Word of the Lord, does in three places call Nebuchad- nezzar the Lord's Servant: but neither of theie were of the peculiar People of God j but it pleaf- ed him to appoint the Sword into their hands, to Chaftize thofe, whofe Iniquities were then full. And thus he can ufe thofe who are not yet come in, and under the Adminiftration of the Gofpel of his Peace,to pull down, fet up,afflic%fcourg and punifh one another , as alfb Vefpafian in the Dellruction of the Jews. And God can make known his Mind and Will, concerning thefe Turnings and Over- turnings, Afflictions and Punifhments, by fuch of his Servants, as he has redeemed out of that State War ^26 Anguis FUgellatm : Or, War and Deftruftion, which they are made to Proclaim. . , Thus the Evangelical Prophet proclaimed a Sum- mons, All ye Beafts of the Feild come to Devour \ even all the Beafts of the Forreft, Ifa. '$6. 9. And for the Iniquities of the People, he again denounces, 6" 5. 12. Therefore will I number you to the Sword, and, all, you Jliall how down to the Slaughter. ■ Thus alio the Prophet Jeremiah proclaim'd, Set up the Stan* dardin Zion, prepare to flee, and ft ay not; for I will bring a Plague from the North, and a great Diftru- tlion, Jeri 4. 6. and in like land, . have very many of the Prophets and Servants of the Lord been made the Meflengers, of thofe Wars and Blood- fhedings (becaufe of Wickednefs) which they were not called to have any hand in. . Thus far I have briefly fliewn thee, fober Reader,' our Sentiments with . refpedl: to Fighting and Wars, and the Meflages concerning it, which may have been delivered from the Lord, by thofe his Servants, who were or are redeemed out of that State, which was and is the ground and occafion of thefe MefTages, which was and is Sin. I ftiall now as briefly hint concerning Loyalty, (as it is commonly calPd.) By. which Word I underftand a faithful Performance of the Duties of Subjects to their Go- vernors ; and in this faithful Difcharge of Duty in all Godly and Peaceable fort, it is impoflible that they fhould be wanting, who do in the firft place give unto God the things that are Godys. Becaufe, that in the Difcharge of fuch their Duty to God, they are alio taught by his Spirit, to keep a Conscience void of offence towards Men. And this has been our Practice from' the firft, in that we have always, fince a People, been clear of all Plots, Contrivan- ces, and Combinations, to fubvert Governments, or Governors j and in the many Changes which; have 31 £>txntct) foi t!)e &>mte j2* have been in the fifty Years lalt pair, we have been peaceable and quiet, waiting to fee the- I land of Cod in and through them all ; Fqiv as ic pieaieth him, he lets up, and he can and hath pull'd downi when thole whom he hath let up have not anfwcr'o; his Good Plcafure. And when Kings, Princes, or Governors, have difobey'd the Lord ^ God. in, Mercy to them hath often laid it upon his Servants* to warn rhem in the day of their Viiitation, that fo they might repent and be eftablifhed. Of this fore we mall have many Inftances in this Section, which the Snake does diverlly pervert, according to the Purpofe he would falfly draw them to. Tho' after all his Pervcriions, an irrefragable Proof of our Loyalty or Faithfulnefs, is, That under none of the feveral Changes in Government which have been, fmce' we were a, People, were we ever found guilty of any Practices againft any of them \ yet hayefuf* ft red under them, (but in fome more than others.). Not as Offenders againft the Rights of Men^but for our Confcicnccs towaids God, ia matters re^ lating to Eternity, and always patiently endur'd thofe our Sufferings : And in the feeble tiH (lances of the Snake to the contrary, whkrr will hereafter be examined, it will appear that there is nothing more of this fort in them, but his Faliity ., Of which now border. 1 Ibid. P. 203. / put thefe two together ,' became all their Fighting has been chiefly againjt the Kirg. A Solecilm : All includes chiefly \ chiefly iiopic not all. But it is no wonder that he mould, begin with a Solecilm who ends with a Lye., . Ibid. Tex they have fought t 00 y npon other ockauons > of which there ts a plea fa nt Inflame m the primed Trials afG. Keith and others., ./ < c What \jhey~\ were : thoie who fought ?vjtf ' means Quakers, it is faJfe; for we fight not- vpu& y 5 22 Anguis Flagellatu* : Or, what adds to the Ambiguity of the Snakes Aflertion, is, that it is a pleafant Inflame of Fighting. Then furely nothing tragical attended, as Blood and Death. Ibid. P. 204. They were in great pain how to faie this Principle, (of not Fighting) and their Sloop too ; But that was impoffiblc. Great Fain cannot confift with the Terms of Plea* [ant Infiance. The Snake as he contradicts himfelf, rnufr. be a Lyer in at lead one of thefe. But the Quakers were at no fuch ftrait as he does falily fug- geft. For as it is not impoffibleto take Offenders Prifo- ners without fighting, Co there is not any neceffity that they who do (b take them, fhould have^r^ Tain for the diflin&km. And thus it was b this In- ftance of the Sloop, which was taken by Privateers, for there were Perfbns who did follow them, and overtake them; among whom were lome Quakers, none of which did bear Arms, yet did retake the Sloop, and alio fbme Prifbners, and that without any Bloodfhed, or Wounds. Ibid. P. 204. Therefore they coined or borrowed a pretty Diftinttion, and [aid that they did not ufe the Carnal Weapons as Quakers, but as Magifrrates. They needed no fuch Diftinttion ; for if there had been fighting, it does not follow that the Figh- ters were Quakers : There were other Perfbns, not only Inhabitants, but alfb Magiftratesy who were no Quakers, but Men of profeffed fighting Princi- ples. That's well known, and himfelf fays, p. 203. the Government there is chiefly managed by Quakers, who are Jufiices of the Peace, and in other Commiffions there. CJ)f fflp not Cltlp : The Government is ma- naged by others befides, and that not only in Com- miflions of the Peace, but other Commiflions alfo. So that the Coining or Borrowing is likely a Fiftion of his his own, and may icivc for the counterpart to his beloved Distinction, it Jure, and dc Facto. Ibid. P. 205. And their Principle is, th.it fitch (z1:^. as oppofe their Clmrch) m.iy be rejifted by Arms, whether their own Kings, or .<>.> oilers. This as ap- plyM to the Quakers, is as falfe as malicious : And it is a ftrange degree of (to ufe his own terms) Im- pudence and Boldnefs mult be in a Fellow, to make him run with fo greedy alliirancc into the moft con- tradictory Lies. It is but juft now that he fays, the Quakers were in great Pain how to fave their Princi- ple of not fighting, and here he fays their Principle lit : But not only this Contradiction, but alio our Practice, hath (hewn the Falfity of his Charge : In that, for Confcience lake w7e have always refu- fed to take Arms ; nor did ever own the carrying of Arms lincc we were a People, as we have fre- quently t ell 1 lied. And after our being cleared from fighting Princi- ples by his own words, and by our Practice as is a- bove obferved ; I may here fitly retort upon him, to own, abet and pra&ife a Principle of refifting by Arms, fuch as oppofe his Church, whether his own Kings or others. Whence elfe did proceed that Seditious Z-jW, which I have before obferued to be written in anfwer to Dr. King, &c ? and if it be not a Principle owned by the Communion he pretends Member- fhip in, yet one and he no fmall Member, did once publifll a Sheet, intituled, An Enquiry into the Mea- sures ofSubmijJion to the Supream Authority. In which is declared fomething to this purpofe, as it feems to me : His Words in that Sheet are thefe, p. 5. " Here is the true Difficulty of this whole matter, (viz. of Submijfion) and therefore it ought to be u exactly conlidered: Firft, all general Words, how u large Jbever, are (till fuppofed to have a Tacit * Exception and Rcferve in them, if the Matter Y 2 " fecras 324 Anguis Flagellate : Or Cr feems to require it. Children are Commanded to Obey their Parents in all things : Wives are u declared by the Scripture to be Subject to their Husbands in all things, m the Church is unto Chrifi : And yet how Comprehenfive foever thefe Words cc may feem to be, there is ft ill a Refer ve to be un- yjur fat ions upon him f Ibid. a £> toitefr fojt tfre ;Smabc, 327 Ibid. T/;fy approved of the Murther of bis Father, and Glory d in it ; Mid jnftificd all the Rebellions be- fore their own time, as tliey joined with all after- wards. Tis falfe, they (the Quakers ) did not approve the putting the King to Death, neither were they a gathered People when that was done-, nor did they ever Glory ink, tho' fometimes they had oc- calion to mention it to thofe who came after- wards into Power, by way of caution and warning to them, not of Exprobation to the former. That they might not opprefs the Righteous, and be cut off alfo, as ( if they refufed to Hear and Redrefs ) they were plainly told they fhould be. And it the Snake will needs have fuch remem- brances of that Fad, to be approving of, and Glo- rying in the Mwrther of the King. Pray, Reader ; conlider whether he does not bring this Charge upon his Son Cjarles the Second, who in his De- claration, Given at his Court at Dunfrmlin, the 1 6th day of Aagufv 1650. and in the Second Year of his Reign, (as it is there dated) hath in the Second SeZlion of that Declaration, there fa id, " Though His Majelty, as a Dutiful Son, be obli- tt ged to Honour the Memory of his Royal Father, " and have in Eftimation the Perfon of his Mother, a yet doth he defire to be deeply humbled and 1 afBicted in Spirit before God, becaufe of His Father's hcakning to Evil Councils, and his op- pofition to the Work of Reformation, and to the Solemn League and Covenant, by which fo ct much of the Blood of the Lord's People hath " been Shed in thefe Kingdoms, and for the Ido- " latry of his Mother. ■ The King doth here acknowledge very grie- vous Crimes ^ Evil Conned, Blooded and Idolatry, for which, with all the Sms of his Father's Honfe, he Y 4 there U u 328 ■ Anguis f'lagell&tus ; Ort there Craves Par don,- as he -fays himfelf. But in the Language of the Snake, thus to object Wick-* ednefs to his Father's Hpufe, and to- remember the the Judgments that came upon it, becaufe of the above-faid Evils, is to approve of the Murther> of His Father, and Glory in it, I queftion not but the Sober Reader, will have another ftnfQ of this Mat- ter \ for that, remembrances of the Evils that have befallen Princes, and denunciations of Evils that fhould befall them becaufe of iniquity, are moft frequent in the Prophets, of which I fhali have occafion to mention fome : And here it may be fit to ask the Snake, whether Elifia the Holy Prophet did Approve of, and Glory in the Murther of Ben-hadad, King of Aram, when he told Hazjtel the King's Servant, who did after- Wards commit the Murther, 2 Kings 8. 10. — Go and [ay unto' him, thou [11 alt recover ; howbeit the- Lord 'hath fyewed me he Jljall furely Die, ' Ibid. They fought, as Rome, -with Double Arms ; the Spiritual Thunder, as well as the Carnal Sword. If by the [they] the Snake fpeaksof, he means the Church he claims Mcmbeifiiip in : It is then too true, that they Fought,- as Rome, with Double Anns ; viz.. Excommunicato* s Capiendo' 's, as well as ihi Carnal Sword; and- by both we have deeply fufrerd. Bnt if by {.they^ he means [_they~\ the Quakers ; it is notorioufly talfe, as hereafter in his particular -Inflances will be found. ) I come now to the Snake's Inftance ( p. 206. ) from E. B7s Trumpet of the Lord; in. the firft Edi- tion of which Book there is, as the Snake fays, a Part thus directed,^ To all you who are, and have been always Enemies to the very Appearance of Righ- revujh'cfs, who are call d Delinquents, and Cavelliers. And out of this, (as if it were allowable for him., an Enemy, to -Quote and Mangle as hepleafes.) ....... He * X £>toitcl) foi tl)e ^nabc. jig He leaves out all the Explanatory Pan, and gives the refl by piece-mail ^ yei not, but under the direction and explanation of hit ivrverfe Expoii- tions, and /. r's : la which, whether he lias done )aftice to £. /?. herein, We will firir fee and exa- mine by giving the place entire as it is J and next it maybe confider'd from the Nature and Matter of it \ wherner it be Hellijh Tbundrings from a Cur fed Spirit, and like the very opening of the Infer- :! Pit'} as the Srtdke has very Imperioully ( and as I hope to fhew ) Fallly Aflerted. The words are as follows. Thus faith the Lord, "My Controverfie is againfl " you, even my Hand in Judgment is upon you al- u ready, and you are become curfed in all your " Hatchings and Endeavours:, and from time to " time my Hand hath been againfl you in Battle, " and you have been, and are given up as a Prey 4C to your Enemies: for the purpofe and intents " of your Hearts have been known always to be cc againfl the Form of Truth, and much more u againfl my Powerful Truth it felf. And be- a caufe you attempted to take nip Clj?onc (Con- feience ) therefore I rofe in Fury againfl you, c- and will have War with all your Followers IjCVC- u in for ever. And tho' my Hand hath been evi- ct dently againfl you, yet to this day you remain u in Rebellion in your Minds, in batching Murder and Cruelty in your wicked Heatts \ \vA tho' a your Kings, and Princes, and Nobles have been " cat off in Wrath \ and vour cruel defperate In- " ventions and Plots of Wickedncfs (conceived - i.i your Curled Womb) have been broken, and u you cut fhon: in your Delires, yet you repent . in this Book did not fpeak /Zy againft the wicked nefs of that Party : No, but he alfo fpeaks againft the fame Wicked- nefs in Oliver Cromwell ; and tells him as plainly from the Lord, Thou haft broken Truce with me, and now thou fuffers grievous and Heinous Oppreffion and Cruelty : And to the Generals, Colonels and Com- manders, and Officers, he fpeaks as plainly concern- ing their Wickcdnefs, and tells them, You are abundantly waxed fat, and exalted through Victories and Deliverances, and now you kick againft the Lord that hath handled you as Inftrumcnts, in his Hand to do his Will ', and many of you who have been raifed g of the Buff, are fet down in your high Neft of Li- berty, in the Luft, and Pride, and Filthinefs of the Fie ft. And in like munner he goes through many of the then Parties, into which the People were divided *, and faithfully tells them their Trangref- llon, and admonifhes to Repentance, that fo, their then impending Deftruction ( and which did come) might have been averted. And this is fo far from being the cffecls of Car fed Spirit, or Heltifh Thundrinps, and the open, of the Infernal Pit, that it hath many Examples in Holy Writ, in which, God by his Prophets hath denounced and foretold grievous Defblations and Deftruction which fhould come becaufe of Tranf- .efllon. Thus the Prophet Amos 8. n. Jerobo- am fljail die by the Sword, and Ifrael Jliall be led away C.iptive out of their own Land. And the treat- ment he met with, was much fuch as the Snake gives -, for we read in the ioth verf Then Am iab, the Pncft of Bethel, fern to Jeroboam, Khtg Ifrael, faying, Amos hath confpired aaainft thee in the midft of the Houfe of Ifrael ; the Laud is not abk to bear all hu words. Thus 3$ 2 Anguti Flagellatus : Or Thus AmazSah, and our Stftffo, are of the fame Mind, who, when a Prophet from the Lord de- clares his Will concerning the Difobedient -, thcfe will have fuch a Prophet to Approve of? and Glory m their Deftru&ion. Which horrid Imputation can- not appear in any thing to be more falfe, than that thefe fame Men, with many of the Prophets of the Lord, who have been concerned in like Mef- fages, have called, h the Word of the Lord, to Repentance and Amendment, by which the Im- pending Judgments, that they foretold mould come might have been turned away ; and that there was need of Repentance. King Charles in the Decla- ration before-mentioned, has abundantly testified j but of that I care not to be more large at pre- fent. The Snake, p. 208. next carps at a Book Enti- tled, Good Council and Advice ( but mentions no more of the Title, left it mould betray and de- ftroy the purpofe he quotes it for, and tellifie that the Writers of it were true Prophets, it is thus, ) Rcjetled by Difobedient Men. And the days of Oli- ver Cromwell'* Viftation faffed over, and alfo of Richard Cromwell, &c. Printed 1659. From which Book, p. 27, 36. the Snakes quotes thus, and begins, Oh Oliver, arifc and come out', which is an abufe and falfe Quotation •, for thefe words in that Book do Hand twelve Lines afiunder,and begins thus, Oh, Oliver/ hadfi thou Seen Faithful ? ■ And of this the Snake declares they did ( blow the Trumpet ) to Oliver effectually. But it is very falfe, for from the Title of the Book, (their Vi fi- xation paffed over ) and from the event, viz.. Oli- ver's Death, and Richprd\ being Call out, it ap- pears otherwise.' Ibid. p. 208. And he further charges Oliver, not to turn Sober Men, and True Hearts out of his Army. And . » ■ — ^toitcl) fot tljc &nabc jjj And a very good Charge it was. Ibid. So it feems they e(lee?n ' d Fighting a LawfuJ, and a Good T\nng, ( in a Good Cauie ) bccanfe they thought it ewfiftem with Sojci* Men, and True Heari According to what I have before obierved, p. i 38. God not having di (armed himfclf of the Outward Sword, he may, and often hath, ioxCaufes feeming Good in his Sight, put the Sword ito the Hands of iiich, whom he hath appoint- ed to be the xM in i Iters of his Anger again It icked Men; and among thefe his Minifters, we believe there very often is, and hath been Sober Men and True Hearts i according to thole Difco*- veries of the Will of God which they have had. And this we alfo know, that if Sober Men and True Hearts, who have been railed up by the Lord, and made Inftrumental in his Hand, by the outward Sword to Caitife His, and His Peoples Enemies, do humbly wait upon God to have fur- ther difcoveries of his Will, and thereby come into greater degrees of Obedience to the Holy Spirit of Chrift, the Peaceable Saviour \ they m^y at length come to fee, concerning therrr again ft: whom God raifed diem up, as Jojhua, in the word of the Lord, recounts to Ifrael concerning their Enemies, Jof. 24. 12. And I [em Hornets bejere yon, which tafi them out before you, even the two Kin?s of the Amorites, and not with thy Sword, nor thy Bow. For it is certainly true, that thofe who do come to that Spiritual Marriage with the Lord, fpoken of by the Prophet Hofea 2. 9. they will witnefs the com plea tun/ of that Prophecy, mentioned in the 1 8th verfe of thk Chapter. And in that Day will I make a Covenant for them with the Wild Btafts7 and with the I owls of the Heavens, and With that that tyieffth upon the banh : And I Will break the Bcw and 3 j4 Anguis Flagellates: Or, a?id the Sword^ and the Battle out of the Earthy and will make them to fleep fafely. Ibid. p. 209. But fence 1 660. it is an Antichri- ftian Dotlrine. Before and fince 1 66o, even ever fince we were a People, it hath been our Principle and Praftice, not to ufe the outward Sword. Ibid. One of the Orders given forth by their Year- ly Meeting 1693. Commands that none fliould carry Guns in their Ships. Our Tearly Meeting did never give forth any Commands \ but in Brotherly fort hath caution'd againft thofe things which are not confiftent with our Holy Profefllon, of which this is one. Ibid. p. 209. They prefented G. K. as endeavour- ing to Subvert the Government^ which by their Law is Deaths bccaufe that in the 9th and 10th Articles of a Paper there Publijhedj called an Appeal from the 28 Judges, &c. he queried whether it was confident with their Principle againft ufeng the Carnal Swords <5cc. That it was not Bccaufe he Queried, &c. (as the Snake falfly fays) he was prefented } but be- caufe of his indecent and tumultuary Behaviour, the Declaration of the Seffions it felfwill beflfhew, which I fhal] here quote from S. J's State of the Cafe^ p. 50, 51. Their words are thefe, "There- " fore for the undeceiving of all People, we have thought fit by this Publick Writing, not only to fignify that our Procedure againft the Perfons " now in the Sheriffs Cuftody, as well as what u we intend againft others concerned, ( in its pro- u per place ) refpe&s only that part of the laid u Printed Sheet ( viz. The Appeal ) which appears u to have the tendency aforefaid, ( that is, Sediti- on, Difturbance, Subverlion of the Govern- * ment, or afperfing the Magiftrates ) and not "aioitc!) i ojt tljc £mafte. j ] 5 — — - - - — ,-_-.- . *. *• any part relating to Difference in Religion, eS .-- Ibid. p. 2 I o. But it it plain, that they are not ttfdi) Force of Arms, when they like the Quarrel ; fir they did not only encourage Oliver, &c.Out they fought themselves again ft the King, if you mil believe G. F. rrho complains of many Quakers being Disband- ed out of the Army, and that for being Quakers, : tiny were good Fighters. It is falfc, G\ F. does not complain that any ikers were disbanded ; much lefs that they were disbanded for being Quakers : That which G. F. does here complain or, is the Pride and Haughtinefs of them to whom he writ -, and as an inftance of their Apoitacy, from that tendernefs towards Religi- ous and Confcientioas People, which they once did profefs to have : He fays thus, p. 5. To the Court- cil of Ojfcers of the Army, and the Heads of the Na- tion, (Sec. u Many Jufticcs of the Peace ( faithful " to the Lord God, to ferve him in their Genera- " tions, to keep Peace, to do the thing that is tw Juit, and to keep down the Unruly and Rude) tt you have put out, whereby you have been the a ca-ufe of letting all the Bruits upon them, that " matters not Religion nor Law : That thefe Na- M tions have been in many Places, as though there tt were neither Law, Government, Teachers nor u Minifters, as tho' they never had God nor Scri- u pturcs taught among them. And / Here the Snake begins his Quotation ) many Valiant Cap- tains, Soldiers, and Officers have "been put out of the Army, ( by Sea and Land ) of whom it " hath been faid among you, That they had ra- cc ther have had one of them, than feven Men, " and could have turned one to leven Men ; who, " becaufe of their faithfulnefs to the Lord God, be- " ing faithful towards him ; it may be for fay- " ing Thou to a Particular, and for wearing their iC U cc 336 Anguis Flagellatus: Or, " Hats, have been turned out from amongjft u you, &c. The Snake's remark upon this, is (p. 211.) Here it is plain, that they were Quakers, while they were in the. Army, becaufe by this they were turned off for being Quakers, for faying Thee, and not taking off their Hats/ And is it not here as plain, that they were Qua* hers while in Commiffions of the Peace ? But nei- ther of then! is plain, as in the Snake's manner of fuggeftiiig. Yet this is plain from the true natu- ral meaning of the Words, That as there then was an Apoflacy in the Courted of Officers, &c. front their firft Religious . Tenderne'fs y fo there alfo was an encreafe of that Religious Tenderneft in the Hearts of many, who in their Cdmmiflions of the Peace, had well difcharged their Duty : And others, who in their Martial Affairs had gi- ven; proof of their Valour : And fotfie of both thefe, had their Underftandings fo far opened, as to fee the Vanity and Evil, of r e'fpe&ing Per- fonswith Tongue or Hat', tho fueh were not come fb far as to fee the evil of, and deny, Fighting, yet they forthwith turned them out. And if they were obedient to the Maiiifeftation of God, fit thefe fmaller things, yet they were not therefore* QnakerSi "The noted Saltniarfij, who never was, nor pre tended to be a Quaker, refufed from a Confcien ■ tious Tendernefs to put off the Hat to CromwelL K. Ecclefton ufed the plafn Language to Oliver, and was no Quaker,' and very rfiany, beildes Quakers*, life the plain Language1. And therefore wheii G. F. lays, p/6. as quoted by the Snake, p. 21 1. Oh ! How are1 Men fallen from that which they were fit firft,' when Thonfands of Us went in the front of yo>^&ct ■ ; «te ^ ■ *» "' " ~ ' ' ■ ■ ■ ^ ..■ --^ i ■.■■-■—_, . . i ^ He does not} nay, it was impoilible he fhould mean in them words \JT'boitfa?ids of ns~] Thou- lands of Quakers ; Becaufe at the firft of the War, which is the time he fpeaks of, which was 1642. there was no fuch thing as a Quaker fpoke of, or heard of, for he (who is willing, on this occallon to make us as old as he can) dates the firft Rife of the Quakers, 1650. therefore they could noc be Quakers, that then went in the Front of the Army. • ., p Tho' 'tis true that many of Them, that at the firft ingaged in that caufe, and were forward ancl Zealous" in it, did afterwards come to be ofVs^ and fo did fome alfo that fought for the. King, and were as forward and bold in his Caufe. But as they came to be really of us, they left off to. Fight with Carnal Weapons, as George Fox does plainly (hew in the very next lines to thofe lafb. Quoted by the Snake, and which he malicioufly left out, they arc thefe, p. 6. , .-. •■ u Oh!' The Lord's Truth, the Lord's Power, u and the Lord's Arm is more dear to us. than u all who, are not fat down in the Spoil of our cc Enemies, who are come to the Lord, who hath* *c given us Victory, and hath brought us to the " Light that takes away the occafion and root of "Wars. .. ,. . - , Here G. F. (hews plainly, that thofe w he ft tji* - derftandings God had opened, and did grow- up in Obedience to the Maoifeftations of Go(j. to them ; they did according to their gradual growth in his Grace, fiiit leaveorfone thing, ancl .theft another: And. thus God difcovjr'd his, Will to Men, not all at once, that they might no: becji^ fcouraged with the light of COO nauch work, or to^ great difficulty. Z Th: 5^8 Anguis Flagellatu* : Orf Thus they refufed firlt to fet down in the Spoils^ to pull off their Hats, or to life other than the plain Language : And this their Confcientious Ten- dernefs, "tho' defpifed by Men, as they did conti- nue in it, it did pleafe God to open their Under- flandings to fee and know the peaceable Difpen- fition of the Gofpel of Chrift. And by giving them ViAory over their Sins, did bring them in- to it } whereby they could at laft fay, The Lord hath given us Victory^ and hath brought us to the Light that takes away the Occajion and Root of liars. And indeed fo it is } for as many as through the coming of our Lord Jefus, by his Spirit in their Hearts, do witnefs their Spirits to be fub- je&ed to him, So as not to be Angry with his Bro- ther. Not to refift Evilj and to Love Enemies ; do know the Root and Occaiion of Wars taken away. Ibid. p. 211. But if you would know in whom they make it unlawful to ufe the Sword7 he tells p. 4. where he threatens that God will overturn the World, and all the Powers of the Earth, and ail Sword-men that be not in his Power : That is, the King and the Cavalier j, whom they damn to the Pit of Helly as 1 have Jliewn. But, Reader , if thou wouldfl know the great- neis of this Adverfaries Injuftice, Perverfion and Falfhood, pleafe to conllder G. F's words imme- diately foregoing, thefe laft quoted by the Snake7 they are thefe, But the Lord is rifen, who will plead the caufe of the Innocent 1 not by Sword, nor by Spear, but by Lis Power in which he will overturn the Worlds C\C. What plainer Teftimony could a Man give, gainft his dependence upon an Arm of Flefh, and ; deliverance by it. But further, to {hew the foolifh 31 £>tottct) fox tl)c ,§>naUc. ? foolilh Malice of i i *kt in this talk ;eflion j ic could not be the King and ( ' rj that 6'. F. meant in thole words [^ and all Sword-men iliac be not in his Power] becaufe this was printed in 1659. and they were overthrown before that. But die Sward-men here mentioned, were tholl- G. E then wrote to, who had once felt and known fome- Chingof the Power of God with them, but were then departed from it. Ibid. So that in f cad of their difowning the kfe of the Sword,r/;r/V true meaning is, that none have a right to it but themj elves. Upon all the foregoing, the inference is Malici- ous and without all ground: There is no menti- on in the Sentence of Vs or the Quakers, or that the threa tned overturn mould be wrought by them ; nay, expreily the contrary, not by Sword, nor by Spear : And God, as he pleafes, can over- turn without the Swords as well as with the Sword : And the overturn here threa tned, is not by Sword- men, but of Sword-men. Ibid. p. 212. The Snake hath here injurioully made a Quotation, from, A Declaration of the Peo- ple called Quakers, &c. by leaving out the inter- mediate lines, which are expreflive of the fenfeof his whole Quotation ', and which are as oppolke, the Glofs the Snake puts on them, as can be. After his Quotation from the Tract above-menti- oned, he faith, This is plain Language, they will not yet take Arms, not for the prelent, not till they fee their time. But they have entered a Caveat, to jecure their Right and Title to it, till they think ft to fet up their Claim. That Edward Burroughs Language, in this place s plain Language, is very true, and therefore fo nuch the greater is the laulc of the Snake, in per- 2 2 verti. r- 't 340 Anguis F/age/latus : Or, verting to a wrong fenfe, what E. B. has delive- red fo plainly, as thefe his words, which the Snake hath left out 111 the Quotation, does mew, p. 9* But yet his Kingdom is not of this World, neither is his Warfare with Carnal Weapons, neither is his Vi- Ebory by the Murdering and Killing of Mens Per- fons, neither hath he Cfiofen us for that end, neither can we yet believe he will make nfe of us in that Way, &c. This is indeed fuch plain Language, that no- thing but plain Malice could have perverted : And tho' the Snake pleafes himfelf by playing upon the words, yet and for the prefentj and would bale- iy inlinuate them to be a Caveat entered? &c they ar£ no fuch thing. For, Firfi, the word yet is not always an Ad- verb of time, as in the words above, it appears it is not -, for ib would they abfolutely deftroy each other (and the Snake don't fecm inclin'd, that the laft words mould, for if they be, then ilk pretence of their being a Caveat will neceflari- ly vanifh ) ancf [_yet ] before £ His Kingdom, &c.] cannot poflibly relate to Time, becaufe our Saviour hath allured us, without all bound of Time, My Kingdom is not of this World : And by the way it is worth obferving, that our Saviour gives that as the reafon, why his Servants could not Fight, 'John 18. 36. now this reafon muft always continue, and the Kingdom of God ( in the fenfe which our Saviour fpeaks it) can never be of this World, for that as the Apoftle fays, It is Enmity with God \ therefore can his Servants not Fight: and E.B. hath faid exprefly, Neither hath he chofen pis for that end. Secondly, Thofe words [_for the Prcfent'^ on which the Snake does with equal Malice and FalP hood iniiiltj have- no Relation to Fighting, but to* Sap cc tt cc Suffering, under which many of our Friends then re:, and as the words immediately following, thofe quoted by the Snake do (hew, they arc thefe. P. 9- " But for the prefent, we are given op " to Bear and Suffer all things for his name fake j and our prefent glory and renown therein (lands, till the appointed time of our Deliverance, ttiitlj- OUt the Ann of tlejh, or any Multitude of an Hoft of Men , this we declare, &c. What more notorious and wilful Perverfion could an Adverfary be guilty of, than to fuggeff , and pervert, the meaning of thefe words, to be the Entering a Caveat, to fee lire a Right and Title- to take Arms I What follows, p.2 1 3, 2 1 4. Is already reply'dto, and therefore mall not repeat the Anfwer, tho' the Snake does the Objection. It is with him an ealie way of making a great Bulk of Charge and Slander ; but tho repeated a Thoufand times over, it is of no weight, when refuted in the firft Inftances as thefe have been ; and now the Snake labouring in ihat xMine of Lyes his Brain, has met with fome- thing, which in p. 21 5. he calls a Material Difco- very, He exprefleth it thus, Becaufe the Quakers, fince 1660. would make us- believe, that they had been Loyal in the Rebellion oj 41. and the Reafon they give is, their Sufferings under thofe Vfurpers. B+tt here it is plain, that their Sufferings were net for their Loyalty to the King, but for their Principles deftruttive to all Government. Here, Reader, is ( to ufe the Snake's expreffi- on ) a ALtterial Dtfcovery of the Snake's Lying Con- tradiction^ for in p. 329. foregoing, 1 have ob- ferved. him faying, that we joyned with all the Vfur- pations, C\C. Z ? Alii 542 Anguis FlagelUtut : Or, And here he gives as a reafon for our Sufferings under them, that our Principles are deftruflive to all Government. How then could we Joyn with them , that we were deftruttive too? Or if we were not deftrucrive to them, How could we Joyn with them, at the fame time when we differed under them all ? No, it was impoflible, it could not be \ nor did we ever fo Joyn with them. For evidence of this, take E. i??s own words in the Declaration, c\c. fore-quoted -, where he faith, p. 8. Neither are we for one Party or another, nor do we fide with one fort, and rebel againft another, neither do we joyn our f elves to this fort or the other, nor do we War ag-ainji any by Carnal Weapons ', neither fhall we ever pruvoke the Nation again ft us, otherwife than by cur Righteous and Holy Walking, C\C. This our Tefhmony, publifhed 1659. had it been falfe, could then have been eaiily detected and refuted, but no fuch thing we ever heard of then: But this Snake now will have, that the Qua- kers did Rebel, did Joyn with Vfurpers, and Fight Againft the King, tho' the contrary is mod true, as ' is above tefhfied by E. B, We have for the prefent done with Edward Burroughs, and now the Snake turns to Francis How- gil!, in a Book of his, called, An Information, and dfo Advice to the Army, &c. printed 1659. from p. 7. of which Book, the Snake in p. 216. quotes, Them who were your real Friends, called Quakers, who gave you and the Army Intelligence about the late Jnfuneftion, &C. This the Snake gives for proof that They (the Qua- kers) held out again ft the King to the very la ft, and that not only in Talking, Writing and Fighting, but in Watching, Di (covering and Betraying. And 3( £>toitci) feu tlie <&nafcc $4? 1 - — . _ _ m t ~ And if this be proof fufficicnt for all this, the i it may be alio proof fuflicicnt, that the Wefts did to the latt bold out aqyiinfb the Kin?. 8cc be- caufe that fomc ot them did upon that Infurrcclion come up, and acquaint the Houfe with the fame thing, and declared they had not eng-iged ivith the reft of their Brethren ( Prietts ) in Chcfhirc and Lancafhire, and they had thanks con'd them for their pains: But this, tho" mentioned in the fame page, from which he takes the foregoing Quo- ;on, the Snake takes no notice:, but when the Qu.ih.ers gave Information to the Houfe, ( as F. H. (ays) that they were Spoiled of their Goods and Horfes to a great Value : Oh ! This is a great Crime, this Watching, D if covering and Betraying. Ibid. p. 2 1". Aid as the King deviated, fo (fays he) the Parliament deviated, and thereby Juftifies the Committee of Safety againft the Parliament. And fo every thing that t-s upper m oft to the end of the Chap- ter. Trjcy too have ftumblcd upon the Doctrine of Sncccfs ! No fuch matter, we have not fo ftumblcd -7 for tho' we know that God can, and will, bring his own works to pafs *, and he will caufe to fuccccd that Work which he doth appoint. Yet every matter which doth fuccced according to the de- fire of thofe who are Inftrumental in the ac- complifhing of it, is not therefore approved of God. As to the Deviating of the Kinr* I need not trouble my felf to fay more than what his Son, King Charles the Second hath declared in his Declaration, from Dunfirmling, before quoted, p. 327. viz.. Seel. 2. " Tho' his Ma jetty, as a Dutiful Son, " be obliged to Honour the Memory of his Roy- Jf al Father, and have in Ellimation the Peri z4 544 Anguis FUgelUtm : Or, 4C of his Mother: Yet doth he defire to be deeply u humbled and afflided in Spirit before God, be- u caufe of his Father's hearkning to, and folio w- " ing Eyi} Councels, and his Oppoiition to the " work of Reformation, and to the Solemn " League and Covenant, by which fo much of the " Blood of the Lord's People hath been filed in il thefe Kingdoms, &c. — Now if the Snake will anfwer this Declaration, and fhew that the King did not Deviate, I fhall not engage to reply to it, no more than the Snake would to thofe Tra&s of the Royallifts ; which do affirm, that that Parliament deviated : As they are Queftions which concern us not in our private Capacities *, fo I fhall not pretend to meddle in them further, than under the good Authority of what is given under the Hand of a Kinr, as is the Teflimony above : And in this I had been wholly filent, had not the neceffity of mewing, that the. Snake had no caufe to Cavil and Mifreprefcnt Francu Howgill, for ufing the word Deviate, while there was fuch publick Allegations of it. For with refped to States, and the unhappy differenced which have fometimes happened in them, we dd continue to fay with Edward, Burroughs, as before quoted. : • • . ■ ■■ [ Neither arc we for one Party or another, nor do we fide with one fort, and rebel again fl anoiher, neither db We joy n our f elves to this fort or the other, nor do wie War aqainft any by Carnal Weapons, neither foall we ever provoke the- Nation againft us, otherwife than by MY Righteous and Holy Walking, &CC i But now we come to a very Grievous Charge, which the Snake in his Romantick Method, calls p. 219. A formal Ajfoaation, the Quaker Solemn League and' Covenant, wherein they bind themfelves^ mdfir their Hands, their Liva and Efiates, to Ex- ■ tirpate 3tt ^tottcl) fox tlje ^uabc. $4 tirpAte the Church, mid the Laws and Goverv.man which fupport it, C\C. Which mod Scandalous and Impudent Affertion, will vanifh, when I (hall have Informed my Reader ^ both of the Nature of that which he fo Intitles, and the Ground and Occalion of it, which are briefly thefe. In the Year 1659, the then Parliament had, among other things under their Debate, The Main- tenance of Chiirch-Minifters: And upon this occa- iion, there were different Endeavours of the Peo- ple in this Queftion, according to their different liking and Belief, by Petitioning, by Remonftra- ting, or otherwife :, for it being a Queftion then handled de novo^ as to the manner of their Main- tenance, it appears each lide did fuppofe they had an equal Right to cxprefs their Senft of the Mat- ter, and to endeavour their eafe and fafety in the Concluiion of it. And when for this purpofe the Clergy, tkc. found themfelves fo nearly concerned, as to procure and fend up Petitions in the Name of Six Thouf+tnd, or more, to pray The Parliaments Eftablifhment of Tythes, and had thus lead the wav, by Solemn Leavnc and Crvenant, into a Formal Aftociation, as the Snake will have it, then others found it their Seafon to Remonftrate the contrary, and to (hew that great Spoil and Havock, that had been made by the Clergy upon their Confcicntions Neighbours, and particularly by Means of an Acl: which they had before obtaiifd for the Recovering of t£tCblC £LamagC0 (for they love an abundance) upon the Refufers of them. And under that grie- vous Opprcfhon, the Women who did find them- felves included in their fcveral Capacities, did fpeak their Sentiments of the Matter then in Que- ilion. Some might be fenfiblc of the Ctaprefliob in fchcir ovyn Pcrfons, others, as Wives or thofe who did 346 Anguis FUgeBatus : Or, did fb} and fome as the Children of Parents whofe Eftates were impaired by that means •, and as Suf- ferers, they from their feveral Counties did fend to the Parliament. And if a Petition from Six Thou- fand, or more Men, might then be offer'd, as Rea- fon why that Parliament ihould determine the Que* ftion to their Senfe, Pray, why might not the like be offer'd from Seven Thoufand, or more Women, Jhewing their pall Grievous Sufferings, which they, or fbme of them had lain under ? and therefore defire that the Queftion might be determined to their future eale. This Reader, is what the Snake calls a Solemn League and Covenant, but that it's vaftly differing in Nature from that which his Country afforded, the fore-going brief Account does truly fhew. And as it was no fiich Affociation as this Adverfary doth falfly Suggeft, fb neither was it in its Nature or Terms binding under their Hands, Lives and Eftates, to Extirpate the Church, and the Laws, and the Govern- ment, &c. For while a Queftion is yet undeter- mined, and is under the Cognifance of Superiours (as this then was) I cannot fee that they who Pe- tition againft it, do more bind them/elves, Lives and Eftates, to Extirpate the Laws, &c. than they who Petition that that might be Ena&ed (viz* the Eflablifhment of Tythes ) which was then a Que- ftion, whether it ihould be fo or not. But that thefe Papers Subfcribed by the Women were an Affociation, for the Extirpating of the Go- vernment, the Snake gives himfelf the Lye *, be- caufe they were delivered to thofe, whom I doubt not, he will acknowledge were Vfurpers : And he hath faid, as I have obferved, P. 326. fore-going, that we Joined with all the V furcations from our fir ft Rife. And I think they give no great mark of Joyning wi&h a Ufurpation, who bind themfelves un- • der M ^tottcl) fox tt)r ^nafec, 347 Aer their Hands, Lues, and J (rates to Extirpate it. Yet thus Contradictory is the S-.tke. Ibid. P. 220. Tlxy Exult, That Strafford1.* Head rv.u cm of, and Canterbury'*, and Charles StuartV, as Traytors, for tndt*VOttrmg to Subvert the Eunda- 7nent.1l Laws. For thefe, and many more Scraps, pick'd here and there a Line, he quotes The Weft Aufwering the North, Printed 1657. But that there is no fuch Exulting- as the Snake does Suggeft, will foon appear, both from the Form and Occalion of the Words. Firft to theOccafion : This Book Weft An [veer- ing the North, was Writ to lay open the Illegal Practices, and Grievous Perfections which lome then in Authority did do and ufe, againft many of our Friends in the Counties of Cmmal and De- vonjhire (which was by the way no Mark of Joyning with them) as other Books Writ about that time do abundantly tcftifie of the like evil Practices in other Counties. And that they might the more effectually Convince their Persecutors of the wrong they then did them, they Expoftulate with them, P. 78, 79. concerning the Pretences on which thefe their Per fecu tors had proceeded againft others, for what they called Arbitrary Actings, •lie they thcmfelves were then found in Practices not lefs Arbitrary and Illegal. The Words are thefe To what purpofe have been the Hangings by the Neck, the Cuttings of the Throat at Tyburn, the Imprifonments, Confifcation of Eflates, and other exemplary Punifhmcnts executed on Judges, Jnflices, and Ministers of State, for Arbitrary :ing, of which the Records of this Nation (peak Why was Strafford's Head cut off, and Gfltffflfary's, and Charles Stuart's, as Traitors, for Endeavouring to Subvert the Fundamental u Laws cc cc cc cc cc cc cc cc Anguu FUgellattts ; Or, t(r Laws of England j and what JufHce was there in u all thefe, &c f This, it's plain, is not Exulting, but Querying \ not Praifing, but Qyeftioning \ yet the Snake by his Art in Splitting Sentences^ puts it in another face than this its true one. Another Inilance the Snake quotes, p. 221 • from the Book aforefaid, p. 96. Multitudes of people flock' d up out of the City to Weftminfter, to complain of their Sufferings, which Charles Stuart callyd Tumults, But the place as it lies in that Book is. thus : In the beginning of the Long Parliament fome fuch thing (viz.. Guards) was fet at White-hall-gate, to hinder the Multitudes of People which flock d up out of the City to Weftminfter, to Complain of their Sufferings by, the BiJlwpSj and Oppreffions^ &C. The laft Words it feems the Snake would have fcept under the Thumb, and by na means have it known, that the caufe why the People then flock'd to Weftminfter y was their Qpprejfion and Suffering by Bijhops. No, by not means \ the Snake can much more willingly have it known, that King Charles the Firfl was counted faulty, than that thofe Ei- flyops fhould ftand Recorded for Oppreffors and P*r~, fervors. This mull not be Publiihed in Qath\ nor had I now reviv'd it in this. Iaftaiice, but to De- left the Injuftice and Falfhood of this Partial Ad- verfary. I come now to a Book, Entituled, Several Tapers given forth by G. Fox, Printed \66o. From which the Snake in the fame manner, as from the laft quoted, gives many Scraps of Quotations, with purpofe that they may Anfwer the Title of this Section -7 and to prove his Solecifm, That all their Fighting has been chiefly againfi the King. But alas .L his bafe and nafty pxadfci.ee of Splitting Sentences, Cur-' 31 ^tottclj foj t\)t ^nafec 349 Curtailing Periods,and Perverting the Scnfe,Scope, and Purport of them, will never be able effectually to do it; as, who fhall read the Pages rcferr'd to by him, trie p. S, 9, 12, 15, 1 6- and from which, in an interwoven manner, he hath placed the leve- ral Bits he picks, will more fully fee: I omit to Tranfcribe them, for Brevity -, but their Purport is this: George Fox does in thofe Papers (which were Writ long before the King's Reftauration, though not Printed till the Year before) fore-warn and reprehend thofe who would have Conftituted and Set Up an Opprejjing King, which it wTas fear'd fome in Oliver's Days would have done, thereby to Eilablifh and Impofe their Religion upon the Nation, contrary to their former great Pretence to the Headfh'ip and Kingfhip of Jefus Chrift over the Church : And thus much, as it hath the war- rantable Example of Precedent from Holy Writ, fo neither wTas it any Fighting againft the King. When the Jews, 1 Sam. 8. 5. wrould have a King to Judge them, like all the Nations ; it is laid in the very next Ycrfe (according to the Hebrew) It was evil in the eyes of Samuel, yet Samuel was not therefore accufeil of Fighting againft him whom Cod in anger gave them, to be their King. Samuel had a light of that Declenlion which was in the Jervs, contrary to their former Pradri - in this their dehre -, that difpleafed him, and fecmed evil unto him, in that there fhould be luch Declenlion in them. Thus feme there were, who mce had fome beginning- of ; c Work of *Jod in their Hearts, and while they continued under that Serfe, were willing that Jefm Chrift fhould have his proper Headfhip and Government .1 his t 1; and that all fhouki be pcrfnaded in their o>. Is, in the Exercife of their Religious Worihip towards God. But having declined from this, they were endea- vouring J 50 Anguis FUgellatm : Or, vouring to fet up the contrary, vfe. a Governour and Government, by which they might impofe upon thofe, with whom they had formerly Unity, as relating to the Freedom of the Confcience. Againft this it is G. Fox, in thofe Papers fpeaks, which Ihews the Snake, in his fcornful Flout, p. 223. Alas I wretched George^ now mufi all Men know, that thou, even thou thy [elf, didfi quench the Stir it, and deny the Light, &c. does of none ipeak improperly, as of himfelf} concerning whom all Men that read him, mufi know, by this his Falfhood and Malice, that he does quench the Sprit, and deny the Light, which will further appear in the falfity of his faying. P. 223. Thee (G. F. ) didfi Change, jufi as the times did Change, and jufi as foon. The Inflance which the Snake gives, that G. F. did fo Change, is a Declaration which he with other of our Friends did give unto the King at his Re- ilauration, importing their Truth and Fidelity to him: 'Tis thus Entituled,^4 Declaration and an Infor- mation, from us the People of God, called Quakers, To the Prefent Governour s, the Kino-, and both Houfes of Parliament, &c. And was ^delivered to the King, the 22 Day of the fourth Month, \66o. From p. 4. of this Declaration, the Snake p. 224. quotes thus : u We therefore Declare, to take offall Jealou- cc lies, Fears and Snfpicions, of our Truth and Fi- " delity to the King, and thefe prefent Gover- tc nours, That our Intentions and Endeavours are " and fhall be Good, True, Honeft and Peace- u able towards them, and that we do Love,Own, " and Honour the King, and thefe prefent Go- " vernours, ( what follows the Snake has cut off) " fb far as they do Rule for God and his Truth, " and do not impofe any thing upon Peoples Con- " fciences 31 ^tottct) f 0£ tt)c jSmabc ? 5 1 u fliences, but let the Gofpcl have its tree pat " iagc through the Conferences of Men, which iC we do not know that they have, by any Law, " as yet impofed : And if they Grant Liberty of ct Confcienee towards God and towards Man, then " we know that God will blefs them. So that the ground of that Love and Honour^ which our Friends did then profefs to have for that Government, was their Riding for God, and Tmthy Mid not imppofing upon the Confidences of n. And I mult needs lay, that there never was any Govcrnours in the World, who have fo Ruledy but the People of God, in every Age, havelovyd and honour d them, as they have been a\\\aysTrue,Honeft and Peaceable towards all ^ and mufl continue to be fo through every Age of the World} and fuch Kings, Princes and Governments, God will blefs. But in all this, where is the Change the Snake fpcaks of, who fays, that we did Change juft as the times did Change f Why indeed there is no fuch thing : For to all the Governments, fince we have been a People, our Endeavours towards them, in much Truth and Fidelity have been, that they would Rule for God and his Truth, and not im- yofe any thing upon the Confcienee s of Aien, Thus the Long Parliament ( 1652.) was warn- ed in their Day, not to perfecute ; they not hark- ning, their Power was taken from them. Thus the Council of State ( 1653.) was warn- ed, but hearkned not, and the Oppi eflion was very great. Thus the Little Parliament in the fame Year was warnM, but they received from the Priefts Pe- titio jiuft us, whereby Bondage and Oppreili- on continued, but They ended. Thus Oliver Cromwell, (who in the fame Year was made Protector) and iuftead of removing Per- ,«•• 552 Anguis FlageUatus : Or, Perfecution, he caufed new Acts to be made to perfecute by, of which, he alio was then warn- ed. Hh Second Parliament, call'din 1654. were alio warned, but they going 611 in the fame Road of Perfecution, were fotfn ftop'd and laid by. His Third Parliament in 1657. they alfo made Laws for Perfecution, of which they alfo weread^ monifhed, but they reje&ed, and they alfo were laid by. Thus alfo Richard Cromwell, who in 16^58. was made Prote&or, was alfo warned } but no Redrefs enfued, for he, as thofe that went before him^ harkned to the Numerous Petitions of the then Prieflhood, for the enflaving of Confcience. His Parliament in 1659. continued the fame Courfe, were warn'd but not hearkning, they were broken, In the fame Year fucceeded the Long Parlia- ment, who according to their very great Preten-. ces for Liberty of Confcience, did fet fome free who were in great Sufferings for their Confcien- ces towards God } but they continued not herein^ of which they were warn'd, and laid by. In the fame fear the Army and Council of State, fet up, but they not receiving, nor hearkning to the juft deiire of Freedom in matters of Confci- ence towards God, were laid by. In the fame Year the Long Parliament had ano- ther day ; but the Fury of Opprelfion being ex* alted among them, of which they being warn'd^' and no^hearkning, they were finally overthrown. Ldftly, the Secluded Members, who brought on the Reftauration of the King*, as alfo the King and his Parliament were timely admonifhed; the firft inftarice of which was, the Declaration lately fooken of.' But 31 £>toitclj fo; t!)e £>nabe. 35? But here, Reader, it may be fie to remark ro thee, that under all the fcveral Changes before- mentioned, the Sufferings which dtu* Friends un- derwent in Name, Peribn and Eftate, were very Great ; tor our Religious Meetings and our Con- Icienti6ti< edience to God, who hath eallcd Us to be a People ; which SulFerings might have been prevented, could we have joined with them, as the Snake hath fallly faid we did. But that we neither did, rior could do; but werc.under all of (.hern a fuffering People ; who nei- ther were for 0:1 e Party or another, nor Uded writh one Sort or another, nor rebelFd againft any, being brought OUt of Warring ( with Carnal Weapons , ) to witnefs the Work of the Gofpel of Peace, in hich the Ground of all outward Wan is taken away. But to return to the Declaration above fpeken of, the Snake fays, p. 225. that there was great Oppofition to the firft Draught of it; becaufeof the words Loyal Subjects. And the Oppofition to thefe wrords he affirms to have been grounded up-, on the Confciencioufhefs of fome then prefenti that they ( the Quakers ) had not been True and Faithful, which is a Grofs Falfhood. Firft frorri the Terms of the Declaration it fetf; for the Ex- preflions in that, of Truth and Faithfnlnefs:, ar? an leaft equally fignificantandexpreftive with die wcrd C Loyal j] which word, it is poffible inighti.be oppoled, as a new way of exprefihlg our Conic int? Practice under all Governments. But if the word* L Loyal 3 was oppofed from a Confcioufncfs to- the contrary, it may noLbe amifsfor the Snake to procure from his In for tier ( who at the tnnC'bf the Drawing of this Declaration, did declare him-' fjf to be one of the People called Quakers*) fomel TeftimoniaJ,that hetli <7?u>:r,whiift called - A a a Una j 54 Anguis Flagellatus : Or, a Quaker ( and owned by that People as fuch ) was confcious to himfelf of Vntruth and Vnfaithfulnefs to the King, or any of the former Governments \ and give fome Inflances to corroborate that Teftimo- nhl} and then it may be allowed a degree of Credit in proportion to its Truth. But the Snake comes off from this contending for the word |* Loyal ,"] and in page 226. de- clares, This com eft about the word £ Loyalty ] was perfectly needlefs, fince they f after* d the words which 1 have quoted, to ft and, viz.. Truth and Fidelity to the King ; for thefe imply all that Loyalty can mean. If the Gontefl about the word was needlefs, fo alfo was the Snake's Long Obfervation of near two pages upon it, more efpecially when it is confider- ed, that he hath beat down all that he laid before: For here he acknowledges that the words, ^tuty and Fidelity mean all -that Q Loyalty ] can: Very well ; but then it is to be confider'd, that had E. Billing, ( whom the Snake fays, was one of open Sincerity and Courage ) or others, who oppofed the word Q Loyal] known that themfelves, with the People called Quakers, had not been True and Faithful, which the Snake fays, is all that C Loy- alty 2 can mean -, they ought as much to have op- pofed them, as this. And had this been the caufe why the word [^Loyalty] was refufed by £. Bil- ling, it could not confift with the Character which the Snake gives him of open Sincerity and Courage^ to have accepted the words Truth and Fidelity. So that let the matter be which it will, the Snake muft Hill be a Liar. But he goes on in the fame page, and fays, They ( the Quakers ) had the Face to upbraid others for their Changing and Trimming. Hear the words of their Declaration -, ( that before mentioned ) p. 6. " And thofe Priefb turn'd to every Power and every 31 &\i)itcl) foi tt)C £mafte- ? 5 5 ** every Government:, as it turned, and made Pe- u titious, and Add relies, and Aeknowledgmen; " to every Change of Government, ( what fol- ct lows the S,:.ik>' had the face to leave out ) and ct conformed to every Power, and (hewed much u Love and Zeal to every Prefent Power, for their u own ends, tho' many of them were Infcruments cc to throw others out : Yet through their De- " ceit and Subtiltics have kept themfelvcs in, in cc all thefe Times and Changes. u Now let any Honeit Hearted People Judge, &a This Conforming Deceit and Subtilty which was objected to thofe Priefts, the Snake had the Face to leave out, lead it fhould feem too fharp a Lam- foon upon them : But this the Priefts, who were then in being, could neither difcharge themfelves from, nor lay it upon the Quakers } though there was opportunity enough favourable for fuch an undertaking, could they have prov'd it. But to go on, the Snake fays, and quotes from p. 8. They (the Quakers ) tell the King, Falfe Dealing we do utterly deny— andjpeak the Truth in Tlainnefs and Singlenefs of Heart. But tho' he was willing fo much fhou'd be known, which is alfo a very great Truth, that >we h towards all Governours utter- ly denied all Fafe Dealing, and have dealt faith- fully and plainly with every one, without favour or partiality, reproving and blaming every one for their Faults, Ihcwing every one their Dangers, and warning every one by the Fall of others that went before them, to beware of, fhun and turn from thofe Evils which brought mine upon the former. But they never joined with, fell in with, acted with, fought or accepted Places of Profit or Truft from any of them, which the Fawning Priefts, and fome ProfefTors did -7 and therefore as A a 2 with 5 56 Anguis Flagellatut : Or with very great Truth and Boldnefs they might,and did fay, all that the Snake has quoted above : So with like Truth and Boldnefs they fay more, which the Snake has cut out -, leaft while he remember'd their Faithfulnefs, his relucting Mind mould object his own pail Treachery. The words as they ftand the place he quotes from, are thefe, "Treafon, " Treachery and Falfe Dealing we do utterly deny. u Falfe Dealings Surmifmg, or Plotting againfi any tottclj foi tl)t Smaftc 357 And now upon a Conlideration of ihefe Lines, hat more can be the meaning, than that that ft paration and dilhmce, which* was between the Spirits and Lit ere ft of the Conquerors and Conquer cdy wa^ irreconcileable ? And the Breach of their Con- tention was fiich, as could not be healed with the peaceable and quiet pofleflion of thofe who were then uppcrmoit (viz* in the Year 1659.) which ibme might then either foolifhly hope or wiflfc Hut now the&iitt, after hisDafh,at which he left out the Lines above-mention'd,continues his Quota- tion thus, Tljereforc m the Power and Dread af the Al~ miqhty, ftand and beat over it, (viz.. that Spirit of Per- feeution which would vainly hope a Reconciliation) Crujl) it to pieces, (for that Spirit of which G. Bijhop is here fpeaking, had perfecutcd and afflicted, and in many ways made Men to fuffer for their Ten- der Confciences, ) Stamp it to Powder, i.e, that Spi- rit of Perfccution. But the Forgery of the Snake is remarkable here, for that after the words lal-t above-quoted, he puts an &c. and then goes on, as if what followed in his Quotation, did follow in the iame order in the Book from which he quotes it, but it is far othcrwife \ for the Lines which he here makes to follow, do. in that Book precede the beginning of his Quotation, eleven or twelve 1 ines ; and by the like packing and tranfpoiing of Lines, which thhSnake ufes, a Man may makethe Decalogue or the Lnrds-Prayzr fpeak, to anlwer any purpoies which the wicked Projector ihall de- li Ibid. p. 229. Yet in their Declaration to Him ( the King ) after his Return, p. 7. they Gravely tell Him, We are a People that jollr.v after thofe thing j that make for Peace and Vnity, and ( which the Snake his left out ) it u our Dcjire, that others the famtj and (here the Snakes A a 3 on ) -■ — — - - r ■■■»■ ■ ■■ ^ -^—— t^wwi — ^— — — ^ ^^^^^^^^^^^ 558 Anguis Flagellate : Or, on ) ^ dfc#y and bear our Teftimony agairrft all Strife and Wars, and Contentions, &C that is, ( fays the Snake, ) when they were beaten, and cou'd fight no longer. Firft, It is notorioufly falfe, that the Quakers 4id Fight or hear Arms in the Year 1659. ( or any other Year ) to the oppo.fmg of the Reftaitration : Nor indeed was the Reftaitration brought to pafs by Fighting, but there was more immediately the Hand of God in it: in that without outward Strength, the Powers which then were, crumbled and broke to pieces -, ( as they were often by our Friends foretold they ihonld ) having in their fe- veral Days and Times of Trial, been found to en- creafe that Yoak , which was the Original Pre- tence of their Firft Gppofition to the King. And that it was always our Principle to follow after thofe things that make for Peace and Unity, and have defired that others might walk in the fame, and did bear our Teitimony againft all Strife, and War, and Contention, &c. George Bijlwp does fa this Book of his ( the Warnings of the Lord ) teftifie , where, in p. 1 o. fpeaking to 0. Cromwell, and fhew- ing him in what, and how far he had regard to him: He faith in behalf of Liberty of Confcience, ( which Oliver had before declared to be, a Na- tural Right, yet was herein fo far darkned, as not to eitablifh this Right, which once was in his power to have done:, and therefore G. B. enume- rates fome of the Sufferings of our Friends to him herein, and at the fame time tells him, what was the nature of that Diipeufation which the Quakers were come to ; which he tells him in thefe words. ) We, who through the unfpeakable love of the Father, $re come to Witnefs the end of the Wars, the Son of 1 odi made manifeft in the Ficfi, vohofe is the Kingdom, rr the Glory, and the Dominion for ever j even his Ln- Immortal Seed r.iifcd, and raifwg up inns; by wl.ich we are brought to tefiifie againfl the World, and nil the Deceivers therein ; and again fl the Fafluons, and Cufioms, avd Works, and Deeds thereof, that they are Fvil, Ai by his Light rve have been flxwn, and by his Blood redeemed therefrom, in our oven particulars, c\C And in p. 14. G. B. enumerating feme In- fiances of thofe, whom the Spirit of Perfection had overthrown, and the pretences on which die] went, as Haman to Ahajuerns, the Informers againlt Daniel and the Tlrree Children ; and the Pretences of the Elders, Chief Priefls and Scribes againftour Saviour; as alfo their pretences again!]: the Apoftles, under which they would cloak their wickednefs, hath thefe words, This is what that Spirit ( viz.. of PciTecution ) faggefted throughout all Ages, on Record in the Scriptures of Truth ; and With this, that Spirit blinded the Kings, Princes and Rulers, and fet them again ft the Lord, and againfl his Anointed, which proved in the IJfue their dtfirutrion. This is that the Bifhops find of the Puritans to the Late King ; this is that which brought forth the Law in thofe days againfi their Meetings to feek the Lord, upon pretence oj Conventicles ; and with this the Late King they bUnded, and Jet him aga'rnji thefe People, which became the overthrow of Him, his Puficrnyand Followers, and of that Generation, and of thofe that joined with them. And this is that Spirit that js now blinding of thee, ( viz.. Oliver Cromwell ) who wafl the Lord's Battle- Ax, and Weapon of War, to the cutting d wn of him and thofe whom after this /man- ner it blinded and fet againfi the Lord and his Peo- ple ; and which is now fetting Thee again ft the Seed of God, which in this fulnefs of the Difpexfit- tion of times he is raifwg up to reign for ever and ever ; unto which Spirit, if thou continue to hearken and ;? follow, and to be guided by, thou (halt be cut A a 4 ofi^ ^60 Anguis Flagellatus : Or, ' - ' — —■■■■■ ■■■■■■■PI ■ ■ I ■. M ■ ■ — ■ — — — ■— ■— ^—— — ■— p—^— M ■— — I— ^— , —■»■■■■— fc off, f/?tf Month of the Lord of Hofls hath fpo- ken it. This is part of a Letter which is in that Book, and which G. Biflwp did fend to Oliver, as it is there dated, the idth of the 5th Month, 1656". By which, and much more, fuch plain Dealing in the faid Letter, wherein he tells him, p. 1 7* Becaufe thdn haft hardncd thy Heart, and turned apainft him, He ( God.) hath turned from thee his frefence, Wifdom from thy Councils, Spirit from thy Jlien of War, and Succefs from thine Undertakings ', and is Stripping of thee of thy Fence and Guard, and making thee naked and bare, and is coming ' again fr thee, tkc. It appears from all this , according as our Friends in their Declaration to King Charles upon his Reftauration had faid, That the Quakers, even' m the Days of Oliver, &c. were a People that didt follow after thofe things that made for Peace, &C in that they did fait hfully warn, the then Powers. againfh that Spirit of Perfection, which was ( as they, had foretold) their overthrow. And that they did not fight, but were redeemed out of all Outward fighting, a!nd through the Vnfpeakable, hove if the. Father, were brought to the end of the Wars. So that it is falfe and malicious in the Snake, to fay the Quakers were Beaten, and could Fight no longer, when they gave that Teftimony hv their Declaration, that they did Deny and Bear their Teftimony againft all Strife, and Wars, and Contenti- ons, &c. For had they been in that Warring Na- ture, there was fpace and time, when that Letter of G. Bijhop to Oliver Cromwell, before-mentioned, was writ, wherein he tefHfies, that the Quakers did witnefs the end of the Wars, it being near four years before the Reftauration of the King. But. ai £>tottcl) foj tlje Smabe. 36 1 But tho' tin cime and ipace, yet the Qua- kers did never joyn with them, or full in with them, nor were they concerned in places ofTrufl or Profit under them :, but when thofe who were in fuch places, or in the Army, did in their own particulars, come to be redeenrd out of all outward Wars, and to be obedient to that Convincement \ they laid down fuch their Places or Arms, which is more than Can be truly faid of many fawning Pricfts and Profeflbrs. And what is more, the Quakers from the firfl, even all the time of thofe feveral Changes in Go- vernment before the Reftauration, were great Sufferers by them, becaufe of that Truth and Plain- 7iefs which they witnefled forth, both to Gover- nors and Governed. And thus G. Bijliop not foothingly, but plainly told O. C. in his time, wherein his Safety and dang- er flood. Thus he told R. Cromwell in his time, wherein his fafety and danger flood. Thus he told the General Council or the Army, wherein their fafety and danger Hood. Thus he told the then Parliament, wherein their fafety and danger flood. Thus he alfo told the Council of State, wherein their fafety and danger flood, viz. In Eflablifhing that equal and juft liberty and Free- dom of Confidence in matters of Worfhip, which near all of them in their turns promiicd and enga- ged to do, but did it not, therefore were they, as he (hews, overthrown. And when the King was Reftcred, George Bijliop did alfo Warn Him and his Parliament, as in his piece, A Book oj Warnings ^ &c p. 2 it is feen, where after having recounted the Mercies of God and Them, he fays, And now what 1 1 i f t iuirt of you ? Thar yon take not j - •- ■ . over his Kingdom j cr to jrefcribc ta bis 36 2 Angui* F/ageOaus : Or, his Dominion ', whofe Kingdom is an Everlafting Kina- dom, and his Dominion that which Jljall never have end, that of him in the Conscience. Thus, Reader, under the different Governments, his Advice was, that Perfecution might be taken away^ and in great Plainnefs, without Soothing or Flattering of any to whom his Meflages were, lie did, it appears, deliver them. Ibid. p. 232. But after all this Sweetnefs, as foon as ever the King was Reft or ed, Anno. 1 660. the Qua- kers ftomly deny that ever they had Complemented Oli- ver, or they had forgot it. What the Snake calls Sweetnefs, that ( We ) the Quakers did fhew to Oliver, we take to be our Du- ty, as required by the Lord, to fhew to all whom it fhall pleafe God come to have Government: That is, to Advife that they Govern for God and his Truth , that all Profanefs, Immorality and all Wickednefs may be difcouraged, in which the Blefling both of Governors and the Governed doth coniift, This, O. C was frequently admonifhed of^ but he rejecting his Vows to God, his Pre- tences to Men, and the Admonition which God by his Servants did frequently fend : Several of our Friends, in great Truth and Plainnefs, did foretel him of his Overthrow, which none of thofe his Soothing and Flattering Priefts did dare to do. The fame plain Dealing our Friends did ufe to the other Changes in Government, and alfb ta Richard Cromwell, not Complementing nor Flattering ". 11 y . And when W. Caton, in his TrutWs Character of frofejfors, fa id, that the Priefts and Profeflbrs did Sooth and Hatter O. Cromwell and his Son, and made great Promifes to him, the Proof was apparent by their Addrejfes to him, which in that Book He does briefly give. What -• — H 31 £>txutcl) fo;t t\)t £>naUc, ?6? What iefi than Flattery was it, when the Priefts, crc. of Suffolk, in their Addrefs to Ri- chard Cromwell, upon the Death of his Father, told him, Although our Sun is Set, no Night hath cnlued t And what lefs was it in the Priefts of No? folk, who did folemnly Promife and Engage Faithfully to t and obey his mofl ferene Highncfs ( for fo thtv then called R, Cromwell J as his Leige People, in the Defence of his Per J on and Government, with their Lives and E fates. It's true, they did afterwards fofoften the terms of their Allegiance, that they found themfelves ready to embrace another Shelter, when the: Gourd was withered •, and thus they turn'd to the Rifing Side, But after all, if all this was done, but [Iro- nically] as the Snake fays-, and that they did not mean what they faid in their Addrefs: The Snake hifttad of doing them a kindnefs, by endeavouring lb to bring them off-, hath given the Reader caufe to fufpect that thofe Prieits when they did fo Solemnly Promife and Engage ', if they did not mean one word of what they then fpoke, they were as well guilty of p Hyper i fie, as of Soothing and Flattery. Ibid. p. 233. They (the Quakers) reprefent to him ( the King ) that the Profeffors could not be good Sub- :s to him, becaufe that in his Exile, fome of them I .-. d him only the King of the Scots, E. Burroughs'* Works, p. 161. .v. P, \hs, or any of the Quakers, had sat caufe to reprefent to the King, that thofe Proftf r , who only for and becauje of. our difference in fudgmtiit and Practice concerning Spiritual things', did Murder and moll Barbarouily ufe fome of our Fr in New- England, could not be good Sub- Is: Nor can any be good Subjects to a Go- vernment who for fuch caufe endeavour to raife Perfect! tion, 364 Anguis F/age/latus ; Or Perfection, difturb the publick Peace, and raiie Jealoufies and Evil Surmifings, whereby all Civil Profperity is overthrown ^ and this had then been the pra&ice of the New-Englanders among them- felves j and for their own excufe and colour of their wicked Practices, they did lend over a Peti- tion and Addrefs from the General Court at Bofton^ Anno. 1660. In arifwer to which, E. B. writ a piece, intituled, Some Confiderations^ which was prefented to the King : In which, among other things, to fhew the changeablenefs of the Peti- tioners, who in that Petition, filled him, High and Mighty Prince y and Dread Soveraign. He gives an Inftance, well known to him, of a Letter from Bofionj fubfcribed by fome of thefe fame Petiti- oners, wherein it was faid, There is more danger in thefe Quakers to trouble and overcome England, than in the King of Scots, andallthePopijh Princes in Germany : Of thefe it is E. B. did (hew they were Changable. As for the Snaked Charge, of Bloody and Diaboli- cal Invettives againft the King by E. B. for which he refers to what he hath laid before. I have alrea- dy anfwcr'd it in the order which it's firft quoted hij and therefore jndge it needlefs to repeat my Anfwer to him here j either in this, or thofe ma- ny other Inftances, in which he does but repeat (to fhew the Strength of his Malice) what he lias faid before : Of tins fort are the many little fcraps of perverted Quotations, about which he ipends near two Pages,to endeavour to prove con- cerning E. B. That all his Fighting was chiefly againfi the King. But that £. B. was not a Man of a Fighting Prin- ciple, it may for Conclulion, to what I may fay of him on this head, be proper to give a Tefti- mony from himfelf : It is in his Standard lifted *h &c printed 1658. p. 28. • „Agai: " Again* all KiPgS, Princes, Rulers and Peo- " pic wlutfoever, know ye allured ly, that we arc? " not Enemies againft, but Friends unto all Ct- 4t vil Government, and to all Juft and Righteous u Orders and Decrees, and wholefbmc laws and " Cuftoms of any Common Wealth, and no way M ( no not by the Sword ) are we deftructive to7 : or deftroycrs of the Peace and Welfare, and u wholefbmc I ;]ws (which arc according to God ) "of any rv 1 whatfoevcr: But are prcfervcrs M of the Peace of all People, and wait in Pati- u ence for the eftablifhment of Juftice and true u Judgment 5 and that Righteoufnefs may fpring u forth, and the Government of all Nations may " be according to the Law of God. Neither are u we fuch who make void the juft Government of ic any Nation or City, neither are we fuch, who u through evil purpofes, Plot, Confpire or Con- u trive, Evil in our Hearts againft any Gover- u nors or Government whatfoever, but wifh u Peace and Truth, and the fear of die Lord " unto all Men and Nations, aud defire not the cc overthrow or evil to any People, or their Go- u vernment, but ate Subject to juft Government, eve- ct ry where by Obedience to it ', and Subject to evil Go- ** '.emment, by Suffering in Patience under it; and for cc that caufe we buffer patiently under our Enemies. Thus E. B. This Principle, vouch'd by an agreeable Practice 10 E. Burroughs, P. Hovcgil, G. Bijlwp, and all others who were truly Quakers, did occafion a Letter to the Parliament of England, An. 1653. wherein is fit forth a brief A cecum t of the Sufferings of our Eric nds at that time : And there, in p. 8. it is iHfied by the Author,- Anthony Pear fen, con- cerning the OuAtrs at that Day. u They are " (fays he) abore all others (1 know it ) lnno- u cent, 396 Anguis b'lagellatus : Or, u cent, Hannlefs, Peaceable -, they Difpute not cc Authority with any Man, nor Queftion Forms " of Government, nor trouble their Heads what ct becomes of the World ; but as Strangers and " Pilgrims, they have their Convention on tc the Earth, wandring to and fro, feeking another u City, &c. This Teftimony, as it was given to the then Parliament, fo had the above relation concerning; the Quakers, been falfe, it had been eafie to have Det;edted it, and fhewn the contrary. I could heap up Inflances on this Head from our Friends, would I be tedious, but I choofe Brevity, where Truth eafdy appears : Wherefore I fhall here on- ly add the following Teflimonies of our Early Peaceable Obedience to Magiflracy and Government. The firft is from James Farnel, in his Book, En- tituied, A Shield of Truth, &c. Printed 1655. p. 18. ¥• We own it ( Magiflracy and Government) " in its place, for while the Devil hath Power cc over Man there will be Tranfgreflion p For cc this end was the Law given forth, to Curb Evil c" Doers, and to Prefer ve and Encourage them cc that do well ■ And all Magiftrates who Fear u God, and hate Covetoufiiefs, and are guided by u the Light of God in the Confcience, and exe- " cutes the Law in its place, and this we Own, " and Honour, and are Subject to, for Confcience " fake. The next is in the fame Year 1655. from Jdmes Naylor, in his Book, Entitulcd, A Fool Anfwered according to his Folly, written as the former, of Ja. P's was, In Anfwer to the Charges of our Enemies, among which one was : The Magiftrates to you are no Magiftrates (viz.. the Magiltrates during the Vfurpatioff) which by the way I would defire the Header u U cc 3i &toitc!) fojt tfre £mafee. 367 Reader to obferve, is ycc fomc Tcftimony for us, dull the direct contrary Charge of the Snake, who lays we joint d rvitb them.) To this J. N. An- (wers, p. 1 2. u Magiftrates we own, and the Power of God, " who bear the Sword of God? which is a Ter- ror to the Evil Doers, and is to be laid upon the Offenders, Ordained of God for that pur- pole 5 and to this Ordinance, for Conference c* lake, we are fubjeel:. Thus, Reader, thou haft here ibme Teftimonies both againfe. Fighting, and of our Subjection to Magiftracy, during thofc Years from which the Snake falfly Suggcfts the contrary *, and with thefe do concur thofe Tefiimonies which die Snake Cites out of the Declaration of our Friends, An. 1660. and in the Quakers Plea, 1661. And all of them arc no more nor lefs, than we have held and pra- etifed, ever fin cc we were a People. And there- fore where it is (aid, p. 235, 236. Such of m whofe Principles were once fo (viz. for Fighting ) are changed, &c. the meaning is (not as the Snake wrould pervert it, that fuch were for Fighting, though of us, before the Reftoration, but are chang'd nefcu fince that, but) that fiich of us, whofe Principle was once for Fighting, before they were of us, are now (fince they came to be of us) chang'd. And whereas it is there alfo laid, We are all of that mind that in the Adminifiration of the Goj'pel, it ts,on all Occafwns whatfoever,Vnlaw- jid to War and Fight with Carnal Weapons. This re- flects thofe who are in, and under the Goipel- Miniftration, of which I have already fpoken, and not thofe who are not yet come under it. But tbe Snake thinks, now he has a full Proof, for he fays, p. 237, 238. When a fair occafion fcem'd to offer towards the Re-ajferting the Good Old Caafe, in Mon- memth'j A JL. 368 AnguU Flagellatw : Or, mouth V Rebellion, 1*585. fever al of the Quaker • ?'« r^7f Weft, . ip^ere he Landed, took Arms, and Fought — Tet we heard nothing of their Repentance , or that they were any way Cenfnryd for it by their Yearly Meeting , or any other Authority of theirs. , ,. That Seeming Fair Occafion ( as the Snake calls it, for Rebellion ) was ( I doubt not, he will own) fnatch -d at by many, who did profefs to be of his Communion, but whether they were therefore Cenfur'd, I fhall not inquire ; it is fuflkient for us, that if any who had pretended to be of us, did do fb, that they were therefore difbwn'd. : And if the Snake hath neither heard this, or whether they Repented, it had well became one who pretends ( though herein, as well as in many more Inftances, it appears falfly) to fo much Charity, to have In- quired, Whether either of thefe had been. But ilnce it appears not that he has, I will here fub- join, concerning this Matter, the Teftimony againft, and Denial of fuch, who: were fo con- cern'd, and their Practices, as given from our Friends in the Counties of Somerfet, Devon, and Dorfet, and then Prefented to Authority, in the Terms following. A faithful Teftimon), from the Peaceable Peo- ple called Quakers, in the Counties of Somer- fet, Devon, and Dorfet, upon Occafion of the late Infurrection and Rebellion, Humbly Prefented to Authority* tc YT7E, whofe Names are Subfcribed , do " V V hereby Solemnly .Teftifie and Declare, " on behalf of our felves, and the People, of God " called Qkakers, with whom we have Chriftian tt Society, 3 Stoitcl) foi t(>c g»nafcc 369 4 Socier.\ in the afortfatd Counties* And tl - in the Prelcricc of Almighty God, who knows a our Hearts and whom we Reverence and Truffc " in \ His Son Chrift Jefus our Lord, being ouf cc Foundation, on whom we Build and Believe in u Him for Wifdom and Power, to inable us CO cc do and fufter, whatever He requires of us, in 4C whom is our Life and Salvation, manifeft by his " Spirit, Light and Grace given us-, in- which we cc Worfhtp God, as Chrift our Lord hath Ordain- u ed : We being Taught to Deny all.Ungodli- " nels, and Worldly Lull, and to Live Godly,' " Righceoufly, and Soberly, in this prefent Evil u World : By the fame we are taught to be Sub- u jecf. to that Government, and thofe Governours ^ which k hath pleafed God to fet over us? To cc the King, as Supreme, and thofe in Authority u under him, Praying for them, that they may fo " Rule, in Mercy and Truth, as God thereby " may be Honoured, and they Eveflaitingly Hap- " py ; and we, under them, may lead- our- Lives iC in Peace, Godlinefs and Honefty, utterly de- a nying all Plotting, Sedition, Contriving, or u AfTiftihg, in any Infurrection, or Rebellion, or u to ufe any Force or Violence whatfbever, to re- " lievtr, defend, or deliver our feives, from any. cc Suffering we lie under \ It being our Ghriiliaxl " Perliiallon and Prijiciple, to yield AZive or " Pajfn-e Obedience unto Authority, without Re~ cc fifrance. cc And if any particular Pcrfon or F erfons, un- a der cirr Frufellion, or Reputed a Quaker^ &c ct either as not being grounded in this our Peace- u able Principle, or through the Temptation and u Subtilty of the Evil One, or Llnraithfulnefs^ J* have been overcome to Join in the )ate Infur-, B b M rection cc j 70 Anguis Flagellar (M : Or, c5 recfion and Rebellion, the fame are wholly dif- " owned and teilificd againft by usj and their a Mifcarriages and Evil Actions, whatever they 4C Profefs, ought no more to be charged on us who cc are Innocent, than the Treachery of Jh4m on cc the Faithful Difciples of Jefus Chrifu. - " And further, To manifefl our Innocency as sl " Chriftian Society and People, from having any " Hand in the late Infurrecfion : At a Publick " Meeting of the faid People called Quakers, near " Taunton, the fame Day that the late E). of Mon- month Marched with his Army thither, it was Terrified by the faid People, That whatever our " Sufferings were, we mufr. not expeft Deliverance " by the Arm of Flefh, but look unto the LorcV tc from whom our Salvation comes ^ and who will cc not Save us by Sword, nor Spear, put by his u own Spirit. And therefore our , Fronds were. " Warned not to concern themfelves, in this. " War, and all Unanimonily confented there» " u^to. " So that if any one hath followed jtheCounfeL *c of his own Will, or Inftigation of Satan, con-. u trary to our peaceable Principle, ProfeiJionr " and our Ghriftian Adviqe and Couivfel fboj^nly u given, fuch a one hath excluded himfelf from " our Society and Fellowship, and muft bear his> "own Burden:, whole Offence, as it cannot " be juftly charged upon us as a People, much " lefs upon the peaceable Truth profefled by us. u And moreover, to manifeit our Care and t{ innocency on this occalion, it defer ves to be " noted, That fomeof our Friends being Prifoners u at Ivekhcfier, for Gonfcience fake (as they have " been for feveral Years paft) a Party of the late " D.of 3t £>toitcl) foj tl)C £>nafec, 371 " D. of Monmouth's Horiemen, on the iSth of the " 4th Month, Lift pair, Rid thither, and turned u our of Prifbn feveral that were detained on his " account, and alio forcing out one of our Friends, left him in the Market-place \ but he immedi- ately returned to Prifbn again j and though they ftri&ly charged the Keeper no more to de- tain our Friends, yet they took no Advantage of that Liberty, bat continues Prifoners, as for- merly ; which plainly fnews they did not own that Authority, nor accept of their Liberty ia fuch an indirect way. CC cc cc «.* u cc cc CC cc cc cc cc cc " This Teftimony and Account have we given forth, in the Sincerity and Singlenefs of our Hearts, in Vindication of Truth, and the Lord's innocent People, to clear them from fuch Scan- dal and Reproach, as may through Miftake, Ig- norance, or Envy, be caft upon them, by any tc Pcrfon whatfoevcr \ and as much as in us lies, to u remove all occaflons of Stumbling and Offence, Cc againft Our Principle or Profeflion, committing u all to that God that Searches the Heart, and u Tries the Reins, and knows our Integrity here- in -, with full purpofe and refolutioa to Perfe- vere in this our Peaceable Principle and Pro- felfion, as before Declared, through the Affiif- ance of our God, while we have a Being in thefe Earthly Tabernacles ^ in full AfTurance, That when our Teftimony is finished, and this Mortal Life ended, we fhall have a Dwelling- u place in that Kingdom of Glory, which Chrift " Jefus hath prepared for us, and purehafed u by his own Blood, by whom we only ex- u pec~t to enjoy the lamc^ where we fhall Reft " from our labours and Sufferings, and give " Glory to our God, and to the Lamb, who is B b 2 ^ worthy cc cc cc cc cc cc _~— 372 Anguis Flagellates: Or, cc worthy of Honour and Dominion, for ever. " Amen. Signed in the Behalf of the People called Qpakers, in the Comities aforefaid. Will. Laurence mil. Reeve Manaffah Orchard Rover Brown 'John Gannicliff Will. Graven John Colfworthy John Chappel Robert Ford Peter Lema& John Smith 'Thomas Powell Rich. Lincoln John Hopkins Thomas Martin Thomas Combe Jaf Ban Tho. Bagg, Humph. Spragoe Edw. Collyer Samuel Sprakc John Nicholls William Ellet William Ferris Edw. Gunning Will. Smithy jun. Rob. French. This, Reader, is in good earneft, an Account of our Principle againfl outward force ; and we do continue to think, that it leads us to lay afide all War and Fighting ; of which the above Inftance is a better Proof, than the confident Impofing of the Snake, by Lies and Perverfions, is to the contrary. And tho' I wou'd not be tedious to my Reader, upon this Point of our Non-Refifiance, by bringing in all the many Certificates which our Friends then had, as Teflimonials of their quiet and peaceable Behaviour, from the Towds and Places then im- mediately concern'd in the War, or adjacent to it. Yen I will take leave to Tranfcribe one, becaufe it is amongit others, Verbo Sazerdotis, and that fure, Jiuiil be allow'd by the Sn.ike. It is as follow s : To 3d £>toitelj f oj tije £>nafee. j 7 j T . That's for their Credit -, for Tythes ( as drawn t>y the Rowijh Church frpm the Levitical Law, and Practice, and by others taken from the Church of Rome, along with other of her Errors and Super- stitions) is a Legal Right abrogated by Chrift \ the Re-eftablifhment whereof is an Implicit De- nial that Chrift is come in. the Flefh *, which, to- gether with the Unreafbnablenefs, Inequality and Opprefllon thereof, and the unfuitablenefs of Tythes, &o a Gofpel Miniftry, is the true realba why the Qmhrs are fo' Pofitive and Zealous in Oppofing of diem. . But the reafqn which the Snake gives, is not much for the Clergy's Credit, which is, (Ibid.) Becaufe if. they. ( Tythes ) were once taken away, the Clergy ( as they fnppofe ) worfd Jink of Courfe, being deprived ttf their Subfiflence, and fo the total mine of the Church would follow. This Suppofition is either true or falfe : If it be true, it concerns the Favourers of that Clergy to confider, what ibrt of Clergy that is, how un- like the True Primitive Miniftry of the Gofpel, and how unworthy to be held up, which would fink •of courfe, if depriv'd of Subfiftence by Tythes. And alfo whether that is likely to be the true Church of Chrift, whofe Total Ruine would fol- low, for want of Tythes to fupport it. The A po- ntes flics and iiiit Preacher* of (he Gofpcl, had no- thing 10 do with Tythes. The Gofpcl iMinillry in the Firft \gesof thcChriilian Clunxh mcdlcd not with Tythes, had not {heir Sublicence by them ^ yet dieft did not link, but flood upright and firm \ much better and taller than thole that came after in thofe corrupter Ages, wherein Tythes were hook'd in again. The Chriftian Church was more pure in its Pri- mitive Simplicity, before Poyfon ( to ufe the words of an Biftorian ) was poured into it by fetling of Worldly Riches and Temporal Revenues upon it. How can they, who read and believe that faying of Chrift, Mat. i<5. 18. The Gates of Hell pall not vrevail againft his Church \ believe that Church to oe His, whofe Total Rnme wou'd follow if Tythes were taken way ? Now leaft the Snake mould glide away, and make his Efcape through the words in his Parenthefis {_ as they fuppofe ; 3 ( which I fup- pofe he left for a ftarting hole) Pretending, that it is only a Suppofkion of the Quakers, that if the Clergy be depriv'd of their Sabfiftencc, (Tythes) they would link of Courfe, and fo the Total Ruirii of the Church wou'd follow. It will be conveni- ent to remember, That one of the Clergy, in a Book writ on purpofe in Defence of Tythes, En- tituled, Tin Right of Tythes Averted, Sec. p. 1 3- compares Tythes to the Oyl that nourifhes the Lamp, without which the Lamp would not burn, nor give any Light at all \ and comparing the Priclts to an Army, fays, Bccanfe they dare not en- c this Anny, they attempt to force them to disband arn of J:jy. And p. 15. From a faying of Tacit m concern- ing the State, ( which he lays, ALiy be allied to Jjc ('hi:rcb inthisCafc^ .;^. u [~_ There can be no V c s ls without Soldiers, do Sol- ^diers # yj$ Anguis FUgellatus : Or, " diers without Pay, nor no Pay without Tribute, u on which therefore the Common Safety doth de- " pend : ] ( He infers ) " Even fb, no Peace in the * Church without Miniiters, no Miniilers without ct Maintenance, nor no Maintenance without thefe " Publick Contributions , ( namely Tythcs ) on 14 which therefore the fafety of Religion doth de- 44 pend. I hope the Reader will here confider, that it is not £ as they ( the Quakers ) fuppofe, ] but, £ as they the Clergy fuppofe, ] that the Total Ruin of the Church would follow ; as alfo I wou'd defire my Reader to confider what Religion , what Churchy what Clergy that is, that doth fb depend on Tythes ^ that if Tythes were taken away, thefe muft link in Courfe. Ibid. p. 245. And thisR. Barclay does not conceal^ 44 That Antichriftian Apoftatiz'd Generation (fays " he J the National Miniftry have received a Dead- 44 ly Blow by our Witnefs againfl their forc'd " Maintenance and Tythes. So that their King- cc dom, in the Hearts of Thoufands, begins to tc Totter, and fhall afTuredly fall to the Ground. Anarchy, &c. p. 41. Printed 1 676. "This is a Truth, which it was not proper to Conceal ; for it is fit their Kingdom in the Hearts ofPeoplefhouldfall, becaufe they have butufurp- ed it *, they have no Right to have a Kingdom in the Hearts of People j and the Reafon why it Totters, and why it and they will fall is, becaufe they are not built upon the Rock Chrift Jefus, but de- pend upon a forc'd Maintenance by Tythes, of which, if they be deprived, the Clergy will (it feems) Jink in Courfe. Ibid. But what if the Light within fome Qua- kers fhould allow them to pay Tythes, and think they ou?ht in Confcience to do itj as being Legally Eftablijhr ed? &c. Whe- 3 £>toitci) fox t\)t Smafec, 379 Whether Tythes be Legally Eitablifhcd, is nei- ther my bufincfi nor purpofe here to difcufs j but fuppofmg them to be Legally Eitablifhcd, is a Le- gal Eitablifhmcnt, by Civil or Human Authority, a Bond to bind Confcicnce in things relating to Religion 3nd the Worfhip of God ? Time was when the Sacrament of the Altar, A Ur C;;:rcjfipny the dlibatc or lingle Life of Pr lefts, and the reft of the Six Articles, were in this Nation, Legally Eft ablificd : Did that E/rabliflj- ment bind the Conference to the performance of thofe things ? Unhappy Martyrs then ! who gave their Bodies to be burnt rather than they wou'd comply with thofe things, tho7 fo Eftablijlied! Legal Eftabliflimems are of equal force, in one Coun- try as in another. Are not thefe Six Ankles, not only practifed by the Popijli Party, but reputed to be legally eftablijlied in Popift) Countries, and vi- iroufly imposed and prefs'd in Lome, particular- ly in France? Are the Poor Proteftants there, to be Condemned as acting againft Confcience, while th e iuffcrcd fuch Ravages and Inhumane Cruelties, for not complying with thofe things which are there Legally Efiablifhed? Who but a Srutke wou'd thus hifs at them, in his envy againfl Us? But (fays he) if the Light within fomc Quakers flkHild allow them to pay Tythes.- WoiCdthc Qua- ker Rulers allow them Liberty of Confcicnce, and (rive them leave JO follow their &pht within? The words \OurMr Ruler •/,] as fcoffingly ufed by him, I reject and know of no fuch ; that the Light in ought to be the Rule for every one to walk by I tflert : But it is notimpofTible for fome, who, may pretend to walk by it, to put Darknefs for Light, and take that to be the Allowance of the L ; to em ( efpccially in a cafe where either advan- 7%o Anguis FUgelUtus : Or, advantage or danger outwardly is likely to follow) which is contrary to the Light. This is not to be wondred at, efpecially by them who call the Scri- ptures their Rule of Faith and Manners, fince there is hardly any thing more common, nor more evi- dent, than that fome, in all Communions of them, do think and are perfuaded, that according to the Scriptures, they ought to believe and pra&ife fuch things, and after fuch manner as others, not only of other Communions owning the fame Rule -, but thofe of the fame Communion with themfelves, deny to be the meaning of that Rule, and oppofe or condemn them for. If a Bilhop or other Clergy-man of the Church of England, or any Minifter or Member of any other Religions Society, fhould fofar miftake himfelf, as to think the Scriptures ( which he takes for his Rule ) does allow ( not to fey require ) him to fay Mafsy to pray to Saints departed, or other diftinguifhing Do&rines of Popery, or to pra&ife any abrogated Jervijh Rite, as Circumcifion, or the like } wou'd the Ojurch of England, or any of the other Communi- ons allow fuch an one the Liberty of his Confci- ence therein, and give him leave to follow that which he fays is the fenfe of the Scripture,, and yet continue to be of the Clergy of the Church of England, or a Minifter or Member in thofe other Communions ? If not, but that they wou'd ( as they ought ) difown or deny fuch a one to be of them, let not them condemn themfelves in condemning us who have done no more, as we ougfit not to have done lefs. This I judge fuflkient anfwer to his Idle Cavil about T. Crifp, and other Apoflates from us, whole pretence to an allowance from the Light within, to act thofe things, which are contra- to the General direction and Teftimony of the • ' J Liffbt Light within, has been fully laid open in feveral printed Trcatifcs. The Snake to fwell his Libel, not lrrengthcn his Argument, here brings in two Quotations, from C. Fox and R. Hnbber thorn, nor relating to Tythes \ to which 1 need fay little, being already before anfwered, and therefore (hall here only add to what is already faid, that if he intend hereby tQ deny the Hypothecs only : That any of our Writ- ings are given forth by the fame Spirit, by which the Holy Scriptures were given forth, 1 am content to leave it to the Witncfs of God in the Confciences of them, that without prejudice, and with an etjual mind do read them : But if he denies the The/is, viz. That God can fpeak and make known his Mind now to Men Immediately by the fame Spirit, in and by which he fpake to the Holy Prophets and Apoftles : Let him (hew when and where God hath impofed that Silence upon himfelf, and bound hiuifelf to fpeak no more in that Immediate manner by his Spirit to Men. Ibid. p. 245. And from the fame Month of the Lord, Tho. Ellwood denounces, that they who pay Tythes, &c. How knows the Snake that ? Thomas Ellwood did not fay he delivered \lfrom the Month of the Lord : Yet what he there delivered is true : But if T. E. did not deliver it from the Month of the Lord ( but laid it down as a plain propoiltron deduced from Scripture) and this abdicated Snake pofitively fays he did: From whofe Month did the Priefl de- nounce that Lye? Unlcfs from the Mouth of him who is the Father of them -, which is the more likely, in that he wrongs T E. in the Quota- tion alfo, which he gives thus, T E. denounces, Th.:. i, ty :<>?1 pay Tythes, thereby deny Cbrijl to 582 Anguis Flagellate : Or, to be come in the Flefi, which u a Mark of Anti- chrift. But T. Ellwood's words are, " They who pay toitcl) fo£ tfre &uafee. & them mans, and put into the* Months (he lias left out here [that they may not prepare War againft you] as not willing to publifh that their Unchn- ftian Practice) is a Contradiction. And is it not (6 ? Then he goes on, And therefore take heed, for if the Lord God do blefs you with outward Creatures y and you do beftrw them upon Baai'j Priefts, the Lord may juftfy require the Outward Things from you a- gat Here the Snake flops, and covers with a ■ what follows in the Epiftle thus, Who ( i. e. the Lord) faith that his Chriftian M'miftcrs, f ) old d freely pl\ they have freely received of Jefets Chrift. This the Priefts don't love the People mould hear of j no, by no means, giving Freely is what they care not for ; And if for a Reafbn, they of- fer and fay, they have not freely received, though it be "truth, yet it will be of no great Advantage. But it feems by the Snake's quarrelling with this Quotation, that he would have God's Creatures be- flowed upon BaaYs Priefts ^ for which I mould want a reafon* had I not this, vi^. That he himfelf might hope to. get a fhare of them. But we have not yet done with G. F's Epiftle : The Shake goes on with the Quotation thus, So all the Preachers for Ty the sand Mony, and the Takers end Payers ofTythe, muft be.t eft ified again ft in tlx Lord's Power and Spirit. Here he leaves off again, darning out feveral lines, which mention the Spoil that had been made by the Tythe-mongers upon fuch as refufed to pay them, and the Judgments that have come up- on thofe Perfecuting Spoilers. And therefore faid G. F. in the next words, In the Power of the Lord maintain the War againft the Beaft (that is, that Perfecuting Spirit in the Priefts ) and do not put into his Mouth, &C. To 384 AnguU Flagellate : Or, To pervert this paflage, the Snake has printed it QBealtsj in the Plural, that he might make way for a r'alfe and wicked Commerit of his own, that is (lays he) as well Payers as Receivers of Tythes, and that ( adds he ) is the whole Kingdom, King and Parliament. Whereas, by thofe wdrds £ and do not put in- to his Mouth, &c.~} which the Snake has left out ; it is very plain, that G. F's words in that place re- lated to thofe that exacted, not to thofe that pay'd Tythes. ■ . , But as he hath perverted this Quotation, to. render the Quakers Obnoxious to the Govern- ment, by infinuating as if they fet up an Out- ward Authority againfl: it: So he craftily, but falfly fays, G. F. concludes his Epiftle abovefaid with thefe words, Keep your Authority and Domi- nion. Whereas, that is not the fconclufion, but aft.er thofe words, Keep your Authority and Dominion, it follows, in the Tower, and Spirit, and Name of Jefus : Which fhews, the War before mentioned was a Spiritual Warfare, to be maintained by a Suffering' Teftimony, and this alfo fhews the Malice and Falfhood of this Adverfary. Ibid. p. .,247. There they wotfd perfwdde us, that all they have [aid againfl the Payment of Tythes, was only meant by them againfl the Payment of. them to the Popifh Clergy : But by no means, againfl the Right* of the Church of England to their Tythes, as fettled upon them by the Civil Government. , , This is.falfe, and the words he quotes from that Paper, Signed oh the Behalf of Friends, and their Yearly Meeting, do not fay, or imply it: There isnbtin them, any acknowledgment of any Right the Church of England hath to Tythes. - He dl £>toitctj foj tlje £mafce. ?8j He goes on and quotes from that Paper, Wt are not convinced, that it can be again ft the Fundamental Laws of the Land, either to deny Tythes £ What, when the Law enjoyns them ? ] The Law ( and that made in the fame Reign, and not much after that which was the firft exprefs Statute-Law for Tythes) enjoyn'd, owning of the 6 Articles, viz.. Tranfubfhntiation in the Sacra- ment of the Altar, Auricular Confeflion, &c. Was that a Fundamental Law of the Land? The Mar- tyrs that then chofe rather td fuffer Death in Flames of Fire, than keep it, did not think fa. Again, are not all Adts of Parliament, though made in Popifli Times, Fundamental Laws of this* Realm ? Tho' fuch as were made about Religion ; for if they had, either the Popifh Religion mufl have yet flood, or the Reformers mu'ft all be guilty of breaking the Fundamental Laws of the Realm ; which is a Charge, that the Modeiry oi this Snake will hardly forbear to put upon thcnlj after having fo warmly endeavoured to prove them Schifmaticks, as I have before fhewri; But while I am updn this point of Fundamen- tal Laws, I would ask the Snake to give, it he can, fame Reafon, why the Aft of Parlia- ment made in the 27th H. 8. for fetting out of Tythes, was more a Fundamental Law of the Land, than the other Act nlade in the 31ft. of the fame Reign, for Eftabiifhing the 6 Articles. Tythes arc rightly deem'd Anti-chriftian, as im: posd by Popes and Popifh Laws, becaufe they were foimpofed by vertueof the Levitical (abfo- gaced ) Law : Befides, by Popijh Laws there men-, tioned, I take our Friends to mean, not A&s of Parliament made in Popifh Times (which the Snake would craftily twine it to) but Decrees'. bt Conftitutions of Popifh Bifhops or Conner C bec« i 3 86 Anguu FlagelUtu* : Or, ~ ■ ■ m -■ ^_^i_ i l - i !■ ~~r~ i ~r i — ^^ ^pi^m^^^^^^^m^ becaufe Popijh Laws are joyned there, with Popes £ imposed by Popes and Pbpijh Laws ] not Papifts in their Civil Capacities only, but Papifts, qnate- nm Papifts, in their Eccleliaftick Capacities *, and for Eftablifhing not Civil Government, but the Popifh Religion and Church : And indeed the Sta- tute in the 27th H. 8. was not properly impofmg of them, for they were imposed by the Later an Conn- ed long before, and the Impofitions of them was intirely Popifh. And upon that Impofition^ Tythes being ftip- pofed to be due to God and Holy Church ( as the Preamble of that Statute fhews) the manner of Payment, and direction for Recovery, were ap- pointed by that Statute-, and the other Statute made in the id Edw. 6. is grounded on that of H. 8. and refers to it, and exprefly declares, it is made to the intent the faid Tythes may be hereafter truly paid, according to the mind of the makers of the laid Act. And that being made by H. 8. and his Parlia- ment, about four Years before the Aft for the Six Articles was made } fufficiently fhews, what the mind of the Makers of that Adl was, and whom they would have Tythes then paid to, who profeft Communion with the Church of Rome ; tho' they quarelled with the Pope, and burnt the Proteftants as fall as they appear 'd \ fo that if it fhould be fuppofed, that Tythes were impofed by thofe Statutes, it wilLbe hard to free them from being a Popifh Impofition. Ibid. p. 248. There were no Tythes paid to any Popifh Priefts in England, ever fince Quaker ijm appeared a* mongfi us. Nay, rather, was there any Tythes paid to any Priefts, but what in their Original here in. England were demanded by Popifo Prieft* ? Are not all 31 £>toitcl) for t\)t £>naftc 387 - ■ Pric/ls that take Tythcs, what ever other Deno- mination they may go under, in that, and (b far at leafl Popijh ? And this may fervc for Anivver to his Interrogative ia the lame /^age, Why do you not now pay your Tythes to the Aliniflcrs of the Church of England ? Ibid. Why do yon boafl of your Sufferings and Im» trifonments ? &c. We do not boaft, nor have we any tiling to boaft of, that we can do or (offer, it is the Lord that hath carried us through our Sufferings (as he did his People in former times ) and the Glory belongs to him, which it is fit we fhould give un- to him, by Commemorating his Goodnefs therein towards us. But it is an Aggravation of Cruelty, .and an unufual fort of Barbarity, to put Men to pain, and then blame them for Groaning j to opprefs en, and not fuffer them to Complain or feek Rcdrcfs. Ibid. p. 249. ll'ljy do you Pcrfecute and Difown thofe of your Communion who pay their Tythes? ckc. We Pcrfecute none} but in difowning fuch as pretending to own our Principle, do ad contrary to it, we do but our Duty. Ibid. Why are you Jo Zealous herein^ as not to leave them to their own Convitlion, or Light within ? &C. We leave them to take their own way if they will perlifl therein, after frequent Admonition and Endeavours to bring them to the right way. Ibid. Why will you not allow them what your felves fo much pic. id for% Liberty °t Confacncc in this Cafe j We do allow all fuch, the (lime Liberty we our felves plead for : For we don't plead for a Liber- ty to act contrary to the Principles of any other society, and oppofe them, and yet require them Cc z to 388 Anguis Flagellatttt : Or to receive and own us as Members of that Society we oppofe. We meddle no further wkh any of thofe who have deferred our Principle, than to de- clare they arc gone from us, and are no longer of us } and to Defend our Principle and us againfl Aflauits: And if other Societies which we depar- ted from, had done no more, nor otherwHe by us, .we fhould not have complain'd of them. Ibid. The Quakers are not fewer, by the low eft- Computation, than One Hundred Thoufand, here in England. I wifh he (peak true. Let Joab's wiflr, 2 Sam. 24. 3. go with it. The Lord add unto the People (how many foever they be) an hundred fold. But jlnce the Quakers are known to all, and acknow- ledged even by their Enemies, to be an Induftri- ous People, it may be hop'd this Intimation of their Numbers may occafion our Governours to confider, How much more ufeful art Hundred Thoufand working Bees may be to the Civil Government, than Ten or Twenty Thoufand Drones. Ibid. If the Tythes, firft vf ail the Quakers, and then of all thofe, who to avoid Payment of their Tythes, will pretend to be per faded by them herein, were Sub* ftracled, there would not be Sufficient left to keep half the Clergy in England ^row Starving. By this one wou'd think, cither that there are great Numbers of thofe who Pay their Tythes with an ill will, and would gladly be eafed of the Pay- ment of them ( which I hope we may be allow'd to fay, is very good News, becaufe it befpeaks a growing Senfe of the Oppreffion and Evil of Tythes.) For, finct the Clergy ( as they love to tail themfelves) are not the hundredth part of the People, if the Tythes of the one half of all thofe who Pay to them were Subitradted, they fhould have have, inftead of the Tenth, but the Twentieth) nay the Thirtieth Part of the Incrcafc, they would have more than double, or near treble to their Proportion, than all the reft: of the Inhabitants be- fidci, of the danger of whofe Starving, this Snake feeins not at all apprehenfive. What he fays (Ibid.) was Tlneatend or Prophe- fied ( he can't tell which, it feems) by Rich. Hh- berthorn, feems to be a Reproof of the Pricfts Pride and Luxury, who would be likely rather to Beg, or fuffer want, than fet their Bones to Work for their Living, as others are glad to do. And this being fpoken of the Priefts of that time, when that Book was Written, before the Year 1660, who were not of that Church, which is now calTd the Church of England, when they were turn'd out, and the Law of the Land ceas'd to maintain them ('which came fooner upon them than they expect- ed) they might have begg'd their Bread, or Pe- riftTd for want, for any Care, or Pity, thefe Pricfts ( who call themfelves the Clergy of the Church of England ) took of them, or (hewed to them. Ibid. p. 250. They did not think it fujfeient to Preach and Print again]} Tythes, but they went about and got Subscription i of many Thoufand Quakers throughout all England, againft Tythes, and fent them to the Parliament, tn a Humble Threat nine A-fatmer. By this he muft mean, That thi) was Subicrip- tions of Men : For he adds : Aid, at if this had not been fujfeient, the Women too muft be Affcmblcd~~+ And they too mitft fign 1 like Subjcriptions. Yet this Subfcription of the Men, which he lays, they fem up in an Humble Thrcatning M.inncr, lvc confefles in the next Page, he had not ken. / I am:c not yet feen the Subjcriptions of t'jc /.fen, j 39° Anguis fUgelUtus : Or, 251. So that he throws out his Scoffing Lye [of an Humbling T\rreatmng~\ at a venture, on hear- fay from others, or his own bare Surmife, of which when he brings truer Proof, it may be fur- ther confidered. And for the Subfcriptions of the Women, I have already fpoken to it, p. 345, 346, fore-going: Yet for further Difcovery of the Malice and Falfhood of this Adverfary herein, I will Remark upon his Quotations, from thofe Tapers of the Women's Subfcriptions againlt Tythes, concerning which he lays, p. 251. The Women do pofitively declare for Annulling of Tythes, if the Parliament woiid not alter the fame. He begins his Quotation thus : The Commands of Men (fay they, p. 3.) mufl be Annulled, that takes Tythes, and not be obeyed by them that live in the Covenant of God. Here he flops, and dafhes out what follows, as he left out what went before thefe Words : The Commands of Men mufl be Difannulled. How ? By the Covenant of Life, which Abrogates the Leviti- cal Law that gave Tythes. And if the Covenant of Life hath Abrogated the Levitical Law that gave Tythes :, which Law was given by God : Shall it not alfo Annul the Commands of Men, upon that ( Abrogated ) Law ? I think it mult. But how ? Mult it be as the Snake fays? If the Parliament wou'd not alter the fame : ( Infinuating, that they then wou'd Rebel ; which is a moll falfe Infinu- ation) Yes, if they wou'd not, it mult be Annul- j led to as many as are in the Covenant of Life -, be- j caufe fuch Witnefs (as the Words in p. 3. imme-| diately foregoing the Snake's Quotation, are) thel^ End of the Command of God to the Jews, that g*vtg'°. Thul k Thus much for the Words left out at the begin- ning, which fufficiently fhews the Malice of the Snake: Now for what he hath dafh'd out at the end of this Quotation, which is this : Now if yon (the then Parliament) ail in the fame Tower that hath held Hp Tythcs fince the Apt files Days, which hath taken away many of our Friends Lives, that have been Imprijond till Death, in tiafty Holes and Corners, for bearing their Tefiimony again fi that twjujl Opprefiion of Tythcs. This the Snake Conceals ; it is not with him worth minding, if Qrttbrs are Imprifbn'd till Death : But whether he will mind it, or not, J think it did very highly concern them, who were ex poled to fuch Sufferings, for their Tcftimony againft an Abrogated Jewifh Law -, to represent as they did, to the then Powers their Cafe, and warn them that they ftood not in that fame Power, by and from which they had known fuch Suffer- ing*. The Snake continues thus : And they tell, p. 4. That they bear their Teftimmy for the Lord Jeftu Cnifi (in Oppolltion to Tytfies) inft the Com- mands of Man, fit up in Oppofmon to him, fince the Days of the Apofiles, &c. which to you (lay they) ;s the Word of the Lord God. In the Compafs of this fhort Quotation, here are three Abufes, Which die Snake was willing to do to this PLve, that thereby he might twine it to bis purpofe. The firft is, he gives for our Friends ords: Bear their Tefiimony, &c. Whereas it is Printed, Bearing. But that would not fait his purpofe, therefore it mnfh be changed, for that ou'd have fpoil'd his Connection, and given caufc to fufpect, that it was Relative to lbmetlung that went before, which he was very dc!irous fhoul-'I jj? conceafd ; but now it muff: ojc : It is this : C c 4 ZlJtXt 392 Anq^uis flageliatus : Or, ^tjete ate manp in i^ifan at t£i$ &>ap, in naflp ^ole*, bearing tyeit lettimon^Sa- I find the Snake wou'd have us lye fo clofe in jpatt p ^olttf, as neither to be feen nor heard of. His Second Abufe, is his Parenthefis ( in Qpfo- fition to Tythes ) which he puts, as looking with a better Grace, than the Words which really are in a Parenthefis, in this Quotation in the Book it fel£ for they are thefe: {That Dif annulled the Command that gave Tythes.) But he thought that it was not proper to have it feen, that the Reafbn why our Friends did lye in Najfy Holes, was for bearing their Tejlimtottclj foj tt)e not that Liberty to any Man, Men, or People. But the Independency and V n account able - nefs in p t and Convocation, which W. Penn there fays we diflikc, is, fuch as is inconliftent writh the Terms and Communion of the Society : Bur i: e the laft degree of Madnefs to fuppofe that CIniUrtfal I iberty of Conference, mult let Men 1 >ft ;o all Levodncfs and Immoralities, to beat out one anothers Brains, to dig down the Bank of So- ciety, and let in the Sea of Diforder upon it, or to do auy thing that tend> to deftroy the Commit- nion of the Society. This liberty, or (tofjx it- ore properly) Anarchy, as it can have nothing . It r Confcientious •, ^o thofe Members that • for J.emy andVnaccoKm . >/r/;inanv tending thitherward , are certainly, bv the lembcrfhip, the Sub of thai Tower J 96 Anguti FUgellatus : Or Power in the Church which is there plac'd, ( as W. P. hath there truly faid ) for the promotion of Holinefs and Charity, that Men way pratlife what they Profefs, live up to their own Principles, and not be at Liberty to give the Lie to their own Profejfion without Rebuke. Ibid. p. 261, 161. The Greatefi Zeal which Chrifi ever fl)ew*d, wo* to preferve the Honour and Reve- rence dm to Outward Inflitutions of Religion, even to the Material Temple of Stones and Lime, Mat. I I.I& Pfal. 69. 9. John 2. 17. And if he thus Reproved the Jews Prophanation of'ttytXK Outward Temple » How wou'd he have fcourg'd thofc who durfi defpife and contemn it at the Pile {Maker-rate, and Ridicule It by the name of a Steeple-houfe, &c. Here, tke Snake, by a noted fallacy, would make C 'C&eittf ] the Jews Legal Temple, to be it which we call a Steeple -Houfe, which is very falfe. And that his Deceit and Hypocriiie may appear more clear herein. It may be coniider'd, 1. %\btilj the Jews Temple, was a Temple of God's own appointment, as were all the Legal Services which he appointed in it. And this Aft of Zeal in Chrifi, was (hewn in the time while that Temple, and the Worfhip of it were ( dejure, as well as de VaBo ) Handing and in force. 2. His Zeal, was not more (if fo much) for the Temple it felf, as for God's Command, with refpeft to the then Holy Services appointed in it : For with refpeft to the Temple it felf, he fore- told that it mould be ( as not long after, it was) deitroyed, not one Stme thereof left upon another. But now it, viz. that Houfe, or thofe Houfes, which thi* Snake calls Churches, and we Steeple- Houfes, cou\l never pretend to a Divine Inftituti- on, and are far from being God's Houfe, i.For that Cace the ending qi that Legal Difpenfation, we we have Divine Authority, Cod Dwelleth not in Tan- ties made with Hands . 2. Thefe are fo far from oeing God's Houfes, that they arc for the molt part in their firit Erection, dedicated, fome to Heathen Deities, and ibme to Popifh Men-made- Saints. And if any have called any of thofe Houf a Bawdy Houfe y a Whore Houfe, ( which yet I never heard, and do much queftion the Truth of, and which he reports upon bare hear-fay ) I ilippofe it was not meant or ex pr eft in a Litteral but Spi- ritual Senfe, as Houfes wherein Spiritual Whore- dom ( which Falfe Worfhip was of old compar'd to by the Prophets) had been committed. Ibid. They value themfelves, from this Con- tempt of Cod^s Houfe, and of all outward things dedi- cated to his Service, m if they were more Spirit tual than Chrift, or Wiferthan he, to think that Outward hftitutions were not neceffary, to Guard, to Preferve and to Improve the Inward and Spiritual fart of Religion. That a Steeple-Houfe cannot be God's Houfe, I have above-fhewn, to which I may add, that 'tis below Chriitianity, and the Gofpel-Difpenfation, to talk of, and call one of thefe God's Houfe now, fince the Legal Temple is forfaken and deftroy'd : The Saints are now his Houfe, i Cor. 3. 16. and 6. 19. fo for Outward things dedicated to God's Service \ they did belong to the Legal Difpenfad- on \ and if Chrift had judged Outward LJlitutiens ncceflary to Guards Preferve and Improve the Inward . .d Spiritual part of Religion, he would not have abolifhcd thofe which God had io Divinely and Solemnly Commanded. The talking of Tyrhcs and Tribute due to God, now under the Gofpcl, ( for which that affords no Warrant ) is ameer Arti- nd 1 [nack oj Prieft-Craft : Our dete&ing and O] poling 398 Jlnguis tlagelUtm: Or, oppofing of which, is the chief Ground of the Priefh pouring forth their Rage and Fury upon us; and indeed it is no wonder, for it is noteafie for them to part with what the Snake calls, the Baal of Tythes. What he prates, Ibid, of Sacrilege, -Robbing of God, in this Gofpel-Day, feizjng his Tythes y and Tri- bute due to him, &C. Is only a noife of Words without Senfe ; and the Courfe of his Jewifli Expreffions fhew, that he imderftands not the Gofpel-Day. They who were not to appear empty before the Lord, were to bring Outward Sacrifices and Offerings, Oxen, Sheep, Turtles, Flower, Wine, Oyl, &c. If they mufl not now appear ( in that Senfe ) empty be- fore the Lord, but mull have fomething to offer, mufl: that be Outward, as under the Law ? If fo, why not the lame ? Pray where did Chrift, or his Apoftles appoint any Commutation of thofe, for thefe now in ufe, as Eafier Offerings, Womens Churching ( as it is calPd ) with a whole Train of flich Ceremonial Fragments, from which there is no need to produce any difcharge, until he mall have (hewn how they became obligatory in the Church at this Day ? And after all his Idle Tattle, how little does, (or rather did) he ( becaufe of his Abdication ) or do too many of the Priefts, re- gard how empty of the Spiritual Sacrifice the Peo- ple appear before the Lord, provided they appear full-handed to them? They may Sacrifice to the Lord that which colt them nothing ; ( if Prayers ready made, and read out of their Book, or re- peated by rote may befaidto colt them nothing,) fb they do but offer to the Prieft that which will yield him fomething \ if he may but have a Calf from the Stall, it's much better to him than the Calves of their Lips', if he may but have the Sweat of of their Brows, it will ferve fuch Pricjls turn,tho Cod be nor in all their thoughts. [bid, p. 263. No^not fa flinch as a tenth part, tlw xrc AiknowUdpc that to have been God's Tribute- uni- ver fatty paid to him 7 both before and under the Law. I hat t\\c Tenth was umv erf ally paid, &c. Is but begging the Queftion, which never was, nor can be prov'd. Before the .Law it was never paid,, nor but once given as appears, and then exprcily caird 3 Gift, Gen. 14. 20. Hcb. 7. 2,4. Under the Law it was paid by virtue of a Legal Command for it, which extended to none but thofe that were under the Law, and to them only for the Ty thes of Canaan, and , that only during that Law and Priefthood. We can and have proauccd a fair and full difcharge from it under the Golpel, i&£. Hebr. 1 2. tho' there was no need of an exprefs dis- charge for that which was inftitutcd but for a cer- tain time. Ibid, let they are afraid of the Face of Alan, &c. There is indeed little lign of it, for had they been aflraid of the Face of Man, they had not been Quakers^ nor had ever been able to hold out in their Teflimony againft what he calls the Baal 1 \ thes, as it's well known they have done. Ibid. It was [aid of Hannibal, that he never Fought ithput an Ambufh, fo the Quakers never write with- out a Refer ve. It i^ id id of a Slanderer, He that hideth Hatred With hying Lips, and he that uttereth Slander is a Fo4% Provj 10. 18. This Snake has made fure of that Title to himfclf, for his Hatred has opened his Lying Lips, to expofe his Folly, by uttering a Slander, againft the Quakers, of fuch a nature, as every Body that reads our Books may Convict him or, nothing being written more plainly, fin- gly and free from refervc, or double meaning, than our 40 o Anguis Flagellatus: Or, our Writings, and that in the cafe of Tythes,where- fbever they are treated of. Ibid.p.264. 1 fet the flatting Hole that they have left -j whereby to efcape from what Thave before quoted, viz. a That their Teftimdny againft Tythes, does ra- " ther afteft a Pdpifh Clergy, than a Proteftant " Civil Government. True, it does fo -, and yet affefts both : It does rather affeft a Popifh Clergy, as ift, reputing every Clergy ( however otherwife denominated ) which exa&s Tythes, in that (and fo far) Popifh : And idly, it affeds the Clergy principally, as thole that have abufep! the Civil Governments* and drawn them to Spoil their Honeft arid Peace- able Proteftant Subjedb, for not feeding the Cler- gy with Tythes. Bat that we never endeavoured to Smooth it to the Government^ as he words it, or to perfuade them that we refufed Tythes to one fort of Priefts, Or of Men only -, our conftant prafticein denying to pay Tythes to any, and therefore Suffering does fufficiently difprove. Ibid. They grievoujly accufe F. Bugg, in that he moft jfjamefully Quarrels with the Quakers, for re- newing and ajfertmghU (WicklifPs) and other Fa- mous Proteftants and Martyrs Tefiimonies, againfi the Corruption, and Priefts, and Popifh Impofition andOp* predion of Tythes. And not without very good reafon -, for Wk\- tiff's Teftimony, as ours is, was againft the Cor- ruption of the Prieft, both iu Life and Dodrine, againft the Impolition of Tythes, or any forced Maintenance, which he would have had left free. Ibid. p. 265. But' will the Quakers be tyyd to the Opinion ofthofe Aden in other things? No, fnrcly. Why then JliouU they think tv ne m to their Opinion .14 to Tythes t 1 h*sr ai Stxritclj foj tty Snake. 401 This is cxtreamly Shallow, will the Priefts of any fore, or mis Snake himfelf, who quote the OpL - ot thofe they call Either s (as Ongcn, Tcrtuli. ^ruin^Griyfoftome, Au>Tn\}inc, Jerome^ t .) be r 1 he Opinions of thofe Men in all things t If not, why then fhould he think to tye others, againft whom they alledge the Opinions of thofe .en, to thofe Opinions for which they alledge them ? Ibid. p. 266. Tytbes were paid to Melchiiedec, long before Levi, err. Tythes were not paid to Melchifedec, but gi i tftt ( that's the word ufed botli by Mofes, Gen. 14.20. and by the Apoftlc, Heb. 7. 2, 4. ) and that but once, viz* by Abraham, Gen. 14. id « and that, not of Corn, ore. but of the Spoil of War. Ibid. TIjc Evangelical Priefthood is after the Order of Melchifedec, and therefore they claim Tythes, M being due toth.:. Order of Priefthood. That Tythes were due to Melchifedec, or to the Order of his Priefthood \ is gratis Ditlum, a begging of the Queftion, which I deny the Snake to prove. That the Evangelical Priefthood is. after the order of Melchifedec, is a falfe Notion, deny'd and difprov'd by fome of great Note in the Church of England* I inftance for the prefent, Andrew Willet, in his Synoffis of Popery , fifth General Controvcrfy, p. 315. where writing againft the Popifh Priefts, who' tlaim'd by this fame Plea, which the Snake now claims, &ys, It is great Blafphcmy to jay, that ez cry Popijlj Prieft i> after the ardor 0/Melchiiede- . And that none may think he fays this only of Popijh Priefts, becaufe they are Popijh. - •. : wards aJJ^, The Scripture ntakefh this a nee b't •ten the Priciihood of Aaron, and the Priefthood of nd lekh 402 Anguis Flagellate : Or, Melchifedec, that the Priefts of the Law were many, becaufe they were taken away by Death : But Chrift'j Priefthood is Eternal, he Dyeth not, Heb. 7. 23. But if there jhould be many Priefts after Melchifedec'/ Order, there ftiould herein be no difference at all Wherefore feeing Melchifedec^ Priefthood only refteth in Chrift, and is not tranflated to any o- thes, &c. Thus far he, which plainly ihews, that he excludes all Priefts, even the Gofpel Mi- nifters, from being of the Order of Melchifedec, which he confines to Chrift only ; and herein he hath the Warrant of Heb. 7. 24. Where theApo- ftle fpeaking of the Priefthood of Chrift after the order of Melchifedec, faith, But this Man, becaufe he endureth ever, hath a Priefthood which cannot pafs from one to another. To the fame purpose, Edw. Reynolds, Bifhop of Norwich, in his Works, printed 1658. p. 528. ipeak- ing of the Priefthood of Chrift, and fhewing that the Popifh Priefts (who, as well as the Priefts in the Reformation, pretend to the Evangelical Priefthood) were not after the order of Melchife- dec, faith thus, The Priefthood of Melchifedec as Type, and of Chrift at the Subftance was «T*p«e/3*7©-, a Priefthood which could not fafs unto any other, either as Succeffor or Vicar, to one or the other, and it was on- ly by Divine and Immediate Vntlion. But the Papifts make themfelves Priefts, by Humane and Ecclefiaftical Ordination. Thus he. And if the Snake follow his own Principle, viz.. That a Bijhof be to be follow'd as Chrift' s Vice- l gerent -, I fee not how he will avoid throwing away his idle and falfe notion, That the Evangelically Priefthood is after the order of Melchifedec, becaufel^ the Priefts of England are made fuch by Humane and Ecclefiaftical Ordination. Tku % fetoitetj foz tljc ^>naUc. y Tims, Reader^ by the Tcltimony of two Emi- nent Doctors of the Cljurcb of I id, one i them a Biihop, is refuted his bold but groundless Aflertion, that the Evan al Priefthood u order of Mckhifcdec, and consequently his Claim to Tythes, as due to that order, does of neceliity fall fothe Ground with it. Ibid. p. 2^7. Nor ts Melchifedec'j Tythwg of Abraham, muitioned as the beginning or fit ft rife of Tythes, but it it told enly occasionally, and as a tk :ll * \vn and received in thofe early Ages, How proves the Snake that it is not there men- tioned as the beginning of Tythes, or that it was en well known and received, iincc this of Gen* 24. 18. is the firft mention of Tythes in the Bible? But it may here be obferved, that tho' the ike would place himfelf, and the reit of the Priefthood, (Blafpbemcufly as Dr. Willet aforequoted iHles it ) to be Priefts after the order of Mclchifc- dec, yet he would have Tythes given them after the order of Aaron : Why elfe would he, by a little piece of Prieft-craft perfuade lis, that thefe Scriptures, Numb. 18. 24. Dent. 18. 1. and Lcvir. 2~- 32i 33- which appointed theTyhe to Aaron's Priefthood, are now payable to his falfly pretend- ed Evangelical Priefthood after the order of Mclchi- fake But further, if we fhould fuppofe (according to his Blafpbemons, as before obferv'd, pretence ) that the Evangelical Priefthood were after the order of iMeichifedec, and that Tythes were payable to them after the order of Aaron ( which is moil abfurd and ridiculous to believe) let us a little fee how the payment of Tythes at that day, qua- drate with the Exaction of Tythes in this : ! the better clearing of which, 1 will fet down thofe Dd 2 fen 404 Anguis Flagellatus: Or, tour Texts which the Snake quotes ( but gives not the words, becaufe that would have done him Diflervice as we fhail fee anon) for this pur- pofe. The firft,. Numb. 1 8. 24. But the Tythes of tlx Children of Ifrael, which they offer as an heave-Offering unto the Lord, I have given to the Levites to Inherit : Therefore I have faid unto them, among the Children of Ifrael they jhall have no Inheritance. The fecond is Bent. 18. 1, The Friefts and the Levites, and all the Tribe of Levi jljall have no part nor Inheritance with Ifrael : They fliall eat the Offerings of the Lord made by Fire, and his Inheritance, The third and fourth are, Leviu ijr 32, 33. And concerning the Tithe of the Herd, vr oftheFlocky even ofwhatfoever faffed under the Rod; the Tenth fljallbe Holy unto the Lord. He jhall not fearch, whe- ther it be good or bad, neither fiall he change it at ally then both it and the change thereof fliall be Holy, it jhall not be redeemed. From thefe Texts of Scripture it appears-, Firft, that the Tythes were Ceremonial-, in that they were not given to the Levites, till they were firft offered as an Heave-offering unto the Lord. Secondly, The Prieffc and Levites, wha had a portion of the Tythes for their ufe, after they had been fb offered as an Heave-Offering, had not that portion only for their Service in the Taber- nacle, &c. but becaufe Among the Children of Ifrael (God faid) they jhall have no Inheritance* ■ And when thus by a particular Command of God concerning them, they were cut off from their portion of Land, a twelfth among the Tribes, it pleafed Gcd to appoint them a Tentli, for that their Deprivation. But then it is alfo further to be confidered,. vhat Tythes were of two forts, ift, thofeof everyi YearJ 3B «§> tottcl) f o j tljc £>nafec 4 ° 5 Year, Dent. 14. 23^ 24, 2s, 16. of theft everyone that paid them, aifo to eat his (hare, wr. 2^. Thou fiuU cat before the Lord thy God, in the fUce which he fljdiirhtije to place his Name there, the Tjt cf thy Com, oftliyWrne, and of thine Oil, 8tG And if by rcatbn of diftance from the Tabernacle, or Temple, the Perfon paying his Tythes, cou'd not bring them in kind, he was then at Liberty to turn :r inu Money, ver. 25. and be flow that Money ( ver. 5.) for whatfoevcr his foul lufcth after, for Oxen, or for Sheep y or for Wine, or for fir on? drink And thou (1)Mt eat thereof, before the Lord thy God, and thaujlialt rejoice, thou and thine Houfliold. This for the Tythes of every Year; Then Se- condly, There was thole of every Third Year, od they were not only given to the Lcvite, but alio to the Stranger, the Fatherlefs, and the 11 dow, ver. 29. And the Stranger, the Father! (y and the Widow, which are within thy Gates, fiall come and fljall eat, and be fans fed , that the Lord thy God mayblefs thee, m all the work of thine hand, which thou doefl. This is a brief Account of thefe Ceremonial Tythes, and the manner of their Payment, accord- ing to that Law from whence the Snake pretends to fetch his Authority for their continuance at this Day. Now, according to this Rule, let me ask the Snake 5 Whether the Tythes at this Day claim'd by the Priefts, be firft offer'd a* an Heave -offering unto the Lr,d, which thole in the Law were to be; before the ere given to the Levitcs: And to offer thefe Tythes as an Heave -Offering, does neceilarily infer both a Sacrifice and an Altar, without which the i iven by that Law were unholy ' The Priefthood at this Day are under no S cencc of Deprivation, fom },,, . USiefei in 1 ■ d 3 L.ui 406 Anguis FlagelUtu* : Or, Land, as were the Tribe of Levi -, they may and do (many of them) acquire large Pofleflions. 3. Do they let the Stranger, the Fatherlefs, and the Widow ( to whom of Right they did belong, as well as to the Prieih and Levites) partake with them of the Tythes? Or do the Priefts at this Day let the Perfms, with their Houfholds, from whom they exact the Tythes, partake of them, with themfelves : For to them that paid the Tythes, it is faid, Numb. 18, 26. And thou ftialt eat thereof, before the Lord thy God, and thou fhalt rejoice, thou and thine houftiold. Indecd,TheS^?£<: iays(p,266.)^// their Arguments, as to the Law and Levitical Priefthood beiao-fuferfeded, operate nothing again ft Priefts of a Suferiour and mors excellent Priefthood. . But they are not firperfeded, for the Objections Hill remain 5 and the Arguments heretofore .offer'd by our Friends, are Uuanfwer'd} as are thefe I have here already given, and more that follow: So that they do operate effectually againft the claim of Tythes, from the Law and Levitical Priefthood, upon the faife and vain pretence of being Priefts after, the Order of Mekhifedec -, to pretend to which, Bifhop Reynolds, p. 528. fays, Is Q$ttit &B- Cl'XfCgiOUflp to Rob Chrift of his Honour. Ibid. And there being as Ancient mention of Tythes, as there is of Priefthood in the World., I have no manner of doubt bat they are as Ancient as Prieft- hood it felf that is as Adam. I have already obferv'd, That the earlieft men- tion of Tythes in the World, is in Gen. 24. 18. concerning Abraham and Mekhifedec, lefs ancient than Adam, by moie than Two Thoufard Years ^ J therefore / have no manner of doubt (which is er Sufficient to fuch Inefficient Arguing) rial rhc Snake is quite out in making Tythes as an- cient 31 $>toitcl) foj tlie Smaftc 407 , ■ ■ 1 — - — - — - — ■ 1 ■ — uent as Adam: But if Tythes were as A as Adamy who paid Tythes ? To whom were they paid? And when were they paid? That the Knowledge of Tythes, 04 of Sacrifices a Trie f hood, deje ended from Adam, Is Grdtu Dittum, much of Confidence and A lib- ra nee, but no Proof. That the one was the Ai.imtcnj.ncc, the other the Of fee of the Trie f hood ; and therefore one mufl be as A&- cient as the other. Is no true Confequcnt. For in thofe elder times, and before the Leiitical Priefthood was Inftitutcd, every one was ( in a Scnfe ) his own Pricft, and offcr'd for himfelf, as appears in the firft Recorded Inftances of Sacrifice ofler'd by Cain and Abel, each in his own Perfon, and fb downwards ; where-. as after the Inftitution of the Lcvitical Priefthood, it was peculiarly the Priefts office, to offer the Sa- crifices for all the People: And till the Prieft- hood was fettled in Levi's Tribe, there was no need of a fettled Maintenance, nor does there any foot- fteps of any fuch appear. Ibid. They were all alike received by the Heathen \Vorld,by ah Immemorial Tradition, from the beginning. Immemorial Tradition! A Fable, which in many things has been long and often falily pretended in the Church, of which i:i the lump, hear Bifhop Taylor, in his Liberty of Prophecying, p. 95. Prin- ted 1 64-. uTo Difpute (fays he) concerning the u Truth or neceftity of Traditions,in the Queft ions 'l of our Times, is as if Hiftorians Difputing about u a Queftion in the EngUJl) Story, fhould fall on w wrangling, whether Lny or Plutarch, were the " beft Writers : And the earneft Difpuces about Traditions are to no better purpofc. For no a Church at this Day admits the one half of thofe 1 things, which certainly by the Fathers ti Dd 4 »c$l ; ■ : / t — ' — — ■— — — — i^nn 408 Anguis F I age 11 at m : Or, Cc called Traditions Apoftolical -, and no Tefti- Cc mony of Ancient Writers does confign the one 4C half of the prefent Queftions to be, or not to be f* Traditions. Thus he, which as it fliews the light efteem and little dependence which is to be had on Tradition, pretended Apoftolical} fo neceflarily it includes, at the leafl as great, if not greater uncertainty, and as little, if not lefs dependence, on pretended, Heathen Immemorial Traditions. But for his more full Conviction herein, I fhall add one more Au- thority, particularly refpe&ing his pretence of Heathen Immemorial Tradition, upon this Point of Tythes. It is Richard Hooker's, Ecclefiaftical Polity, Printed 1622. Book V. p. 427. Seft. 79. His Words are thefe. ' cc And as Abraham gave voluntarily, a,s Jacob " vowed to give God Tythes -, fo the Law of Mo- cc fes did require from the Hands of all Men, the " felf fame kind of Tribute, the Tenth of their fC Corn, &c. Inlomuch that Paynims, being here- " in Followers of their Steps, paid Tythes likewife. And that the Heathens were herein, as in feveral of their Religious Performances, borrowers from the Jews, is not only the Opinion of this, but many other Learned Men. Ibid. p. 267. God re fervid the Tenth Part of our Subftance, m the Seventh of our Time, to bs paid as a Tribute, and an acknowledgment to Him, from whom we receive all^ &c. Non conft.n. No filch Referve ever was, or can be made appear, from Adam to Mofes. By Afcfei 'tis granted, God made a Referve of a Tenth part, not of our Subftance, but of fome part of the Sub- itance of his then peculiar People, the People of Ifr.nl Outwardly^ of the Increafe of the Land of Qtfaa#, when they fhoiild come into the PofTeflion of H £>toitcl) foj t\)t ^>nabc 409 of it. And this Referve he made (as I have be- fore (hewn) for the Maintenance of t|ie Tribe of Levi, the Poor, Fatherlefs, ore. which Tribe lie then Confecratcd wholly to the Prieflhood, and exclu- ded from their fharc of the Land, at the Diviiioa thereof among their Brethren. And as this is the only Referve of the Tenth, which it appears God did ever make. So neither the Heathens at that Day, nor the Chrifii&s in this, were, or are at all obliged by it, or concerned with it. The Heathens were not obliged by it, or con- cerned with it, becaufe, what the Law laid, it faid to thofe that were under it, Rom. 3. 19. which the Heathens were not, The Chriftians are not oblig'd by it, or con- cenfd with it ^ becaufe theTemh was appropriated to that Prieflhood, Worfhip, and Oeconomy of the Jews, which lafledno longer than till the time of Reformatio?!, Heb. 9. 10. till Chrift was offer'd up, the Author and Inflitutor of the Chriftian Re- ligion. And this by the way fhews, that Tythes are now fo far from being a part of God's Wor- fhip, that it is an Implicit Denial that Chrifl is come in the Flefti : To which I may add, that Tythes were fo particularly reftricted to the Land of Canaan, that though the Jews had Subftance be- fore they came into that Land, yet they paid no Tythes, before they came into poflefTion of it, as they pay none fince they were diJpoiIeiTcd of it. Ibid. Tlie Priefls being made the Receivers (fe- eaufe v?t cannot P.iy them to (5od immediately) is but a fecondary Confideration. And a third neceflary Confideration is, who made theft Priejh the Raazers? If the Snake can, for the Prieflhood, produce an exprefs Commifljoa from God to them to receive the Tythes, as due to him now under the Gofpel, let the Snake do it ? i 4 1 o Anguis fUgeUatus. ; Or, He knows he can produce no fuch Commiffion, no Warrant, no Authority, and therefore would In- fer it from the Inipoflibility of paying Tythes to God immediately. But the Inference is falfe; for if it were granted that Tythes were now due to God (which nothing but an exprefs Refervation now, as heretofore in the Levitical Law could make)yet it would not thence follow, that the Priefls muft be the Receivers, unlefs God as exprefly had Nomi- nated and Deputed them thereunto. The Divine Wifdom did not think fuch an In- ference fufficient to make the Levitical Priefihood a Title to Tythes, for having made 'a Refervation then of the Tythes of that Land to Himfelf, Levit. 27. 30. He transfer 'd that Right to that Priefihood by exprefs Donation, in thefe Words. I have :*kc. The Fruit of that Tree was forbidden at the firfl, and to all Mankind 5 fo that by his Companion of Tythes to it, the Prieils ought not to eat of Tythes any more than other Men. I bid. A-id this is the fame Sacrilege^ at to tafl of the forbidden fruit. Was it Sacrilege then to tafl of the forbidden Fruit i Yes, fays the Snake : That was the firft fw. h wa< S.iir.ic A bold Fellow at Dogmatizing : Bun how proves he that? Is Adam any where in Script* 412 Anguu fUgelUtus : Or, Scripture taxed with Sacrilege, or only with the Sin of Difbbedience, in breaking God's Command, that he mould not eat of the Fruit of that Tree ? Or, is the breach of every Negative Precept Sacri- lege ? Ibid. And 1 am not afraid, to fay, that all art Guilty of it, who have feiz?d upon the Tythes of God^ and pay them not to his Priefts. Reader, Here's a Doughty Clerk, who fays he is not afraid, yet is afraid to fay it with his Name to it : A Bold Fellow in the Dark, while he may think no Body fees or knows him, fb as to detect him, and can by Lurking, keep out of danger. But is this Man fit, if we deferv'd it, to tax us with Diiloyalty, who is Co eminent herein, as to have loft decent refpecTt to the Government, by thus impeaching all the Proteftant Princes that have fat upon the Englifh Throne fince Henry the Eighth, with being guilty of the fin of Sacri- He begins ( p. 269. ) with Henry the Eighth whom he charges with inftead of reftoring Tythes to the Secular Clergy, more Sacrilegioufly improprU ating them to the Laity, And yet this was in the latter part of that King's Reign, when (for what* ever reafbn at firft) he was lefs obfequious to the Church of Rome, and gave ibme way to the Reform mation. Edward the Sixth and Queen Elizabeth, plac'd by Hiftory among the belt of Princes, as they went further than their Father in the Reformation ; fo they perfever'd in Impropriating to the Laity thofe Tythes which they found in the hands of the Po-. pifh Regular Clergy, (as they were then call'd) or which from his time remain'd in the Crown. Nor can any one Prince, from Hen. 8. to this time, efcape the Snake's Impious Sentence of Sacrilege , > unTefsr % Srtxntet) f o j ttje £>nafce. 4 1 ? unlcfs haply Queen Mary ( who is faid to have at leaft delirid and endeavourid the rcftoring of Tythes) may obtain his abfolution, as having, perhaps in his fenfe, thereby fufficicntly atton'd tor that Sea of Martyrs Blood which She fhed. But this high Impeachment ffops not at the Throne } No, but takes in almoft all Ranks and Degrees of Men. For what was done in taking thoie Impro- priate Tythes from the Clergy, had the Concur- rence and Confirmation of both Hoirfcs of Parlia- ment. Nay, he impeaches iiich of the Martyrs as were Bifhopsin King Edward's time, (as Cranmei7 Ridly and Latimer,} who as Members of the Upper Houfe, mult be fuppofed to be then fitting, and thereby Parties to thofe Ads of Parliament for Impropriations. Nor docs his Charge extend to the Men of that Age only, but to all ever fince, whether Prince, Lord or Commoner, who hath, or ever had any Eftate in Impropriate Tythes, and I ave not paid them to the Priefh ; ( of which among the Nobility and Gentry efpccially, there are very many. ) He Proclaims he is not afraid to fay they arc Gmity of Sacrilege. And what muft be their Doom, • his next words tell, where he fays, Tins Sin will not be forgiven, without a Severe Repentance and Reftitution. What courfe they will think fit to take, who are yet living I know not. But if this be true, (which is the concluding part of that which he fays he is not afraid to fay ) Woe be to all fuch of them as are Dead. For as while Living, they made no Reflitution to evi- dence to Repentance: So being Dead there is no Repentance in -the Grave. And fince without Repentance, and that *Bt\)ttt too, as well as Re- ftitution, he will not have this fuppofed Sin of c to be forgiven •, what mull become of all thofe Kings, Lords, Commons., Nobility7 Gen- try, 414 AnguU F I age 11 at m : Or, * ~~~~~~ — . try, People of ail forts, who fmce the firit Dif- folution of Abbies : and in H. 8. time were poffef- fed of Tythes, and are Dead ! Has he not damn'd them to all Intents and Purpofes ? And he that is not afraid to Cap" this of them that are Dead, what would he be afraid to bO to thofe of them that be alive, if he had power to his Will ? Ibid. (p. 268. ) And let this be added to all that I have faid, that feveral Kings of England, who had then the fole right and froperty in all the Lands of En- land, have a-new dedicated, by Particular Vows, as Jacob (Gen. 28. 22.) all the whole Tythes of the Land of England to God, &c. And to this of the Snake, let this be added, that had he not made further addition, he had faid un- truths 1 enough before : Several Kings of England \ Let him inftance if he can, any one King of En- gland, who had the Sole Right and Property in aH the Lands of England. And next, that any King, either fingly or jointly, with his People, did de- dicate all the whole ^Tythes of the Lands of England to God. And when he has done that, or (rather) fbmething towardsit (for what he has here faid he can never make Good. ) Let him alfo fet forth the Grounds on which any fuch Vows were made, that they may be compar'd with that of Jacob ; and that the Reader may fee what Religion and Principles thofe Kings were of, and for what rea- fons they made thofe Vows,and dedicated Tythes, as he fays. When this be done, what he fhall offer, may be further Conilder'd. But his faying in the Clofe of this Paragraph, That the fame, has been confirmed by feveral Jlfts of Parliament, fhews his Partiality and Hypocrifie who can urge Afrs of Parliament for Confirming, but Dama not only Afts of Parliament, but Parliaments and Kings too, for putting any of thofe Tythes into Lay-hands. Ibid, 3! £>tottctj foz tljc fenabc 4 1 5 Ibid. p. 269. It was the Friars and Schoolmt/i who firfi fer up the Notion of Tythes being Eleemofinary. Aii'.l they (the Quakers) have only Ikk'd up the Spittle of the mo ft Corrupt pan of the Church of Rome ; and gone into the Scandal of our Reformation, $cc. That Tythes were Elecmolinary, was aiTerted, maintained and defended, not only by our Coun- tryman Wkkliff, but by John Hufs, Jerome of Prague, the Churches of Bohemia, the Waldenfes, and others, firJl Reformers from Popery : Did all thefe Lick up the Spittle of the moft Corrupt part of the Church of Rome? What Fro teftant can hear that, and not fpit him that lays it,out from amongft them? Ibid. But the High Places were not taken away. The Hi^h Places among the Heathen and Cor- rupted Jews, to which he here alludes, were the Groves and Oratories where their Altars flood ; where they offered the Sacrifices, and performed the Ceremonies of their Superfluous Worfhips. Parallel to thefe (in his Allulion) mud be thofe Houfcs Which are commonly call'd Churches, in which the Papifts had their Akars, and were wont to offer their Idolatrous Sacrifice of the Mafs, and perform the reft of their Super ftitious Devotions. Thefe were not taken away : Is that .it he complains of ? Reader, can'ft thou pitty him that he had that occafion left him to Grumble ? Ibid. Our 3*&U Reformer, deftroyd indeed Baal out of the Land, (2 Kings 10. 28, 29.) but he de- parted not from the Sin of the Golden Calves. Whom can he here mean, by 'j&ttyVL Reformer, not Hen. 8. Birr? For he did not deltroy Baal out ot the Land, ( if either by Baal, the Snake here means the Idol then worfhipped ; or, as he has be- fore exprefs'd it, the Baal of Tythes, J But left the Mafs Handing, and the Popifh Prieih in the E\- ercile of it. If they that came after, whether Edw* 416 Anguis Flagellar us : Or, Edrv. 6. or CL Eliz* when by fupprefling the Mafs, they Deftrofd Baal, departed not from the Sin of the Golden Calves, ( which were Idols fet up to be worfhipp'd inftead of Bad ) the more's the Pity. Thus this allufion of his, to the Golden Calves, with his former to the High Places, makes not for the Credit of the Reformation, or parti- cularly of that Church which he pretends to be oL Ibid. p. 270. They Simper" with half a Month, and fay they mean it not againfi a Civil Protefiant Govern* ment, when no longer fince, than in their Yearly Epi- ftle, — '- 1593.— ■ ■-* It is pofitively enjoined, "That " none fhould Pay Tythes, but refufe the payment " thereof, as an Antichriftian Yoak of Bondage. Which is leaft ofFenfive, to Simper with half tt Month ; or tell a Lye with a whole Mouth, as he does ? But fetting afide his fitnple Flout, of Simmer- ing. 'Tis falfe, that we did ever tell, or endea- vour to perfuade the Civil Government, that we re- fufed Tythes to one fort of Priefts, or Men only, ( for we have always refus'd them to all forts of Demanders. ) And therefore when in the Yearly Epiftle 1693. it was advifed (not as the Snake fays, pofitivelyinjoin'd) " That our Chriftian Tefti- ' mony, which we have greatly fuffer'd for, be born againfi the grand Oppreflion and Antichri- ftian Yoak of Tythes. It was but agreeable to our Practice ilnce we were firft a People ; and very good advice it was, becaufe agreeable to the Apoftles Doclxine. Ibid. Where do they find any Law of Chrifi againfi Tythes ? no, they are not able to produce one word, or any thing like it. Hebrews the 7th affords enough ( if he will al- low what is there written to be a Law of Chrift) againft Tythes.- There are words enough to ma- * ' nifeft tc 31 £>tottcl) fox tlje &nake. 417 nifeft chat Tythes were abrogated by Chriir, a* Well as Ciruimcilion, Sacrifices, and other thii depending on the Ceremonial Law. There it is laid exprefl er£ i£. The Prieftbood'king thonged^ there U made of necejfuy a change alio of the 1 aw It" ii he ask'dj what Law * He had (aid be tore, verLv / W) tl at •<'£ 0/ the Sons of l^vi ytvho receive the Offia 'he Priefihood, have a Commandment to take Tythes of the People according td the Law. Hence it ap- pears, that by the Change of the Priefthood, there was made alio a Change of that Law^ according to which rheSonsof Levi, who received the Office of the Piielthood, had a Command to take Tythes of the People. What can be plainer? Yet more, if needed, might be urged from verfl 18; where it is (aid, There is verily a difannulling of the Command- ment going before, for the weaknefs and unprofitable- nefs thereof. What Commandment was this which was diiannullcd ? That Carnal Commandment mentioned verf. 5, 16. after which the Levitical Priefthood was made and maintained. Here then, that Law, that Commandment by which the Le- vitical Priefthood took Tythes of that People is declared to have been changed, and that Change explain'd by the word Difannulled : If this be not one word agahift Tythes, or any thing like it. Let the Reader Judge. Ibid. B:d on the Contrary, there arc plain Intima- tions in the Gofpel of their Co'ntimuvice, particalarh. 1 Cor. 9. 1 ?, 14. Mi Oh! Oh! is it come to thaij muft the world be Decimated by / aions ! . Doci ( s Right, God's Due, ' Tythes depend UpoiT In ns at laft! .Muft all our"' trlia* ;, from Hen. 8. nil now, all I \obili: tJeqti . 1 others concerned in withholding it from the Priefts be Dan^rd for Sdcrile 4i 8 Anguti FUgellatus : Or, upon Intimation only ! This fufficiently Intimites what fort of Fellow this Snake muft be. Well, let us fee how plain his Intimation* are, i Cor ,9. 13, 14. The words of the Text are, Do ye not know, that they which Minifier about Holy Things, live ( in the Margin, feed ) of the things of the Temple ? A they which wait at the Altar, are Partakers with the Altar ? Even fo hath the Lord ordained, that they ivhich Preach the Gofptl, Jhould live of the Gofpel. Here's not fo much as the Name of Tythes, and will he call this a plain Intimation, that Tythes fhould be continu'd ! So far from it, that this place neither fpeaks of Tythes, nor the Levites who took them : For to the Levites were the Tythes given, Numb. 18.21. ( not to the Prieils, they were to have but the Hundredth Part ; the Tythes of the Tythes, verf. 26, 27, 28. ) and the Levites were fo far from Miniftring about the Holy Things, that they were not permitted to touch them, Numb. 4. 15. No, nor to fee them, verf 20. on- pain of Death. But Aaron aad his Sons, the Prieils, were commanded to take down the Ta- bernacle upon any remove, and to pack up, and cover clofe all the Parts and Utenlils therof, verf 5, &c. before the Levites might come near to take up and carry their Burdens ; which was the fervice of the Tabernacle they were appointed to. But it is evident that the Apoftle, 1 Cor. 9, 13. fpake not of the Levites, but the Prieils, them that Mi- niflred about Holy Things, them that waited at the Altar, thejn that Liv'd, Eat or Fed of the Things offered on the Altar,andfo partook with the Altar. Hence this place is fo far from Intimating a continuance of Tythes, that if a continuance of any thing were intimated here,it mufl be a continuace of rhofe Offerings at the Temple, and at the Altar, which belonged to the Ceremonial Law ;. which, as oa on all occafions the Apoftlc Biews^wasabregatcd, lie would in no wife htimttt the continuance of it. But further, it the Apoftlc had (poke of the I in- vites, and mentioned the Name of Tythes in his companion, yet his Allulion to thole Legal and Shadowy things, wou\l ftill have ( a$ what hs mentions hath ) ferved his purpofe very well, to convince the Corinthians, that lince Chrift had or- dained, Luke 10.7,8. that they who preach the Go- fptl, froidd live of the Gofpel, as well as they, who, under the Law, miniftred about Holy Things, and waited at the Altar, were then to partake with the Altar. And thus he, and the reft of the Apo- ftles might freely, and without blame, live of the Gofpel, while they preached theGofpel, by recei- ving fuch neceflaries as were freely offered them, by thofe that received and embraced the Gofpel. Ibid. p. 271. Bitt we need no new Commandment for them in the Gofpel, if they are not forbidden, and abrogated by Chrift. The contrary way of arguing is of more force, viz.. There needed not a politive or exprefs Prohi- bition, or verbal Abrogation of Tythes, in the Gofpel. For if they are not exprefly Commanded to be continu'd under the Gofpel, they are not of force, that Law being temporary by which they were Commanded, and now expired. It was adapt- ed to the Occonomy of the Jews, made to anfwer that Difpenfatiou, appropriated to that Levitical Tribe and Typical Pricfthood, retrained to the Land of Catu.w, (no other fpot of Ground, under the Sun, being Tythable by vcrtue of that Law,) an, live pecunia numcrata, five in u Decimis, nil refert : fvlodo non fordide led hoi- -c nefte fuftentcntur, i. e. Therefore whether their Wa- ges or Maintenance be paid out of the Feilds, or out of the tfoufes, or in ready Afony, or in Tythes, it is all oh to the Aiimficrs ; Jo they be maintained creditably, nu meanly. To this he adds, "Retinent quideni alicttbl Mercedes Lftx vctus cc nomen Decimarum, in mukis autcm Locis, noa 1 appeilantur Decime, fed Stipcndia & Salari Etfane potius re vera funt Mercedes, qua? Labo- ribus Minillrorum debentinr quartl Decime, i. c. hi fome VI aces thoft Wage1: retain the old Name of Tyhes* but in many places-el ft- net called *f] u u 422 Anguis Fl age 11 at iM : Or, but Stipends and Salaries, And truly they are in reality rather Wages, which are due for the Minifiers Labours than Tythes. Of all which, this appears to be the Sum, Po ter Martyr, tho? he thought Minifters Maintenance might be given them in that Proportion of aTenth: Yet he pofitively concludes Tythes as Tythes, and in their own Nature to be a part of the Ceremoni- al Law abrogated by Chrift. The third Witnefs from abroad, which I lhall bring, is Zanchim. Tom. 4. /. 1. c. 116. De Cultu Dei Extemo. Where, diftinguifhing between the Quota and the Alliquota of Maintenance, between Maintenance in General, and Maintenance particu- larly by Tythes, &c. He fays, " Confiderari enim poflunt omnes ilte u Leges de Primitiis, Decimis & Votis, bifariam tc quoad Subftantiam & Accidentiam feu Circum- ct ftantias. Ad Subftantiam quod attinet ad nos etiam " pertinent : Nam fumma & finis illarum Legum cc hxc erat, uc Populus Gratitudinem fuam erga " Deum harum rerum Oblationibus declararet " idq^ in utilitatem Ecclefiae, Minifterii filicet Ec- clehaftici Miniftrorum & Pauperum quemad- modum jam ex Legibus ipfis oftendimus. Annon autem Lege Naturae jubeamur idem facere? lit Miniftri fuftententur fumptibus fidelium Ecclefise demonftrat Apoftolus non folum ex Lege Mofis, " fed etiam ex Lege Nature, lit Viduae alantur cc & Pauperes & Perigrini, paflim Docetur in No- u vo etiam Teftamento. Nee minus liquet ex " iifdem Libris confervandum efle totum Minifte- " rium Ecclefiaftieum. Quomodo autem ifta fi- " ant? Contributione bonorum, five fub nomine u Primitiarum, five Decimarum, five Votorum, u five alio nil refert. Ergo ad Subftantiam quod % attinet & finem harum Legum de Primitiis, De- cc tc c<: cc cc " amis 2K £>toitct) fox tlje ^nauc. 4 u cimis & Votis, iHae L< nquajn naturales a u nos etiam pertinent, /. e. All tbcfc Laws co cernrf.s Fir ft -bruits, Tythes, and Kows may be confi- tiered in a twofold refpett, 4S to the Subftancc, and 4* to the Accidents or Circumftances. As far as conct; tic S re, they belong to us alfo : For the fifth . end oftbofe Laws w&s this? That the People wight de- cide their thanhfulnefs to God by the offering of thejc thing* -, and that for the profit of the Churchy that is2 of the Ecclcfiaflical Afinijtry, the Afmifters and the Poor, as we have now jhewed out of the Laws them- felves. And are we not commanded by the Law of Nature to do the fame f That the Minifters jlwtld be fit ft an? d at the Cofts of the Faithful Members of the Church ', the Apoftle demonftrates not only fiom the Law of Aiofes, bat from the Law of Nature alfo, that the Widows, the Poor and the Strangers, fiioidd be maintain d, is frequently Taught in the New Teftauum too. And as clear it is from t\i£ fame Books, that the whole Afiniftry of the Church ought to be kept; bit* how fliall all this be done ? By a Contribution of Goods, whether imder the Name of Firft-Fruits, or of Tythes, or of Vows, or under any other name it matters not. Therefore as to what concerns the Subftance and End of thefe Laws, of Firft-FruJts, Tythes and Vows, thofe Laws as Natural belongs alfo to its. Thus Zanchitu, who in all this, pleads only from the Equity of the Law,'for a Sufficient Maintenance to the Minifters, from the Faithful of the Church. And of what Nature he accounts Tythes, may be eafily feen, by his coupling them with Firft- Fruits and Vows, which none I think, doubt to have bclong'd to the Cererhouial Law : But if any (hall yet fuppoie, that he did not fuppofc Tythes to be part of the Ceremonial Law, he puts it beyond )ubt, that he did fo efteem them: For he lays, F. e j " At / 424 Annuls Flagellatus : Or, " At vero Circumftantke confiderentur illarum u Legum, — Leges ilU nihil ad nos, ut qui Legi-t fc bus Ceremonialibm tk Politiis iftius Populi, non " Sumus Subjefti, i. e. But if the Circumftanccs of of thofe Laws be confidered, - thofe Laws do not at all belong to us, who are not Subjetl to the Cere- monial and Political Laws of that People, And treating further upon the fame fubjed, p. 485. he faith, " De Decimis etiam folvendis, u Mandatum certum ell fuille abrogatum per Chri- " Hum, i. e. Certain it is, tha^t the Law concerning the faying of Tythes alfo was abrogated by Chrifi. This, with more to the fame purpofc, the In- quiring Reader may find in him? and which I omit not being willing to be too prolix : And bcfides the Teffimonies above cited, I could alio add from Oecolampadius, on Ezjek. 44* from AfelanEion, De Libertatc Chriftiana, with others -, whofe joynt Teftimonies do overthrow the falfe and bold Af- fertion of this Snake, who is fo remarkably Emi- nent in a Confident. Aflurance, as to fay of Tythes, They are no tart of the Typical or Ceremonial Law. And tho' to the knowing Reader it might feera fuperfluous to bring witnefies further to prove Tythes a part of tiie Ceremonial Law: Yet I fhall take" leave to add one witnefs more, if not for his Information in fo known and received a Truth, yet for the mote full detecting of "this our. Adverfsry. This Witnefs, is the feitf&e againft the ^rtafce, who in p. 267. fays expreily, They were part of the Offerings to Cod under the Law, for whkn he cites Numb. 1 8. 24. (as I have obferv'd, ^403,404, 405.) Where they are indeed call'd an Offering, and an Heave ^Offering unto the Lord, 'the words of that Tcxtare, But the Tythes of the Children of Iiracl, which they, — 3! £>tuitct) toj tt)e £>nakc. 425 they offer an H nffcrw$t timo l^e Lord, I have given to the Ltvitts to inherit. And as the People were to make an Heave-offer- ing of the TythcN which the Lcvites received of them, fo the l.evites were to make an Heave-offer- ing alio, of the Tenth of the Tythes, which the Prielts received of them, ver. 26, 27, 28. So that both the Tythes from the People to the Le- vice, and the Ty the of the Tythes from thcLevite to the Pricirs,were appointed to be made an Heave- offering to both, which fully proves, they were in each refped a part of the Ceremonial Law : For what clfe but a Ceremony was either the Heaving, or Waving of the Offering? the difference whereof (as Goodwyn in his Mcfes and Aaron, ch. 6. 1. 2. fhews) was, that the Heaving was perform 'd by flevation, lifting the Oblation upward and down- ward : the Waving was perform'd by Agitation, waving it to and fro, from the right Hand to the left. Now iince the Snake hath from Scripture brought by himfelf, prov'd that Tythes were an Heave-offering under the Law ; let him Solve, if he can, his Contradi&ion, in Afferting, that Tythes are no part of the Typical, or Ceremonial Law. But to find this our Adverfary in Contradictions is no wonder, no more than it is to find him not found in Expreffiou, I had almofr. faid Heretical \ for fo he wou'd have call'd a Pofition not half fo I rroneous from us, as is that of his which I am now about to difcover ; It is this laying: Ibid. Nothing e/Je oj the Law (but what was Ty- pical or Ceremonial) w.a Ab\ I by Char iff. Pray then are. the Judieials in Alufcs Law m force ft ill, and binding now unto Chriitians.' If an Ox thai hath been hnown to pujh uith hn Hum m times faff, ihoud not be fo kept in, but that he ihould kill a :;i or a Woman, mult the Owner of neceflity be put 426 Anguis Flagellant : Or, put to Death, as well as the Ox? Exod. 21. 29. Mult it ftill be Eye for Eye, Tooth for Tooth, Hand for Hand, Burning for Burning, Wound for Wound, Stripe for Stripe (as in Exod. 21. 24, 25O notwithstanding what Chrifl hath faid, Mm. 5. 38, 39, &c? Muft the old Law of Jubilee ftill take place, that Lands may not be Sold for ever , but that they muft return again from him that bought and paid for them, to the Seller ? And ( to touch the Snake more nearly) may not a Prieft now take a Sup of Wine, or ftrong Drink, when he goes into the place he calls his Church, lefi he die (Levit. 1 o. 9.) Or was not that a "judicial, but Ceremonial Law, fit enough in the Snake's Judg- ment to be Abrogated ? Ibid. They (Tythes) were before the Law ', and the Rcafon of them is Eternal. That is, Honouring the Lord with our Subftance, Prov. 3. 9. They were no more before the Law than Cir- cumciiion and Bloody Sacrifices, or Burnt-Offer- ings were: And there is no more Realbn that they fhoti'd continue after the Law, than thofe which all acknowledge to be ended by Chrift. And if Honouring the Lord with our Subftance, were only to be done by paying Tythe, it would be a very mean way of Honouring the Lord, to Ho- nour Him with a Tenth Part only, and our felves with Nine times as much. The rfeft of this p. 271. and moft of 272, he fpends only in Quibling, and Repeating his falfe Charges and Suggeftions, which are before An- fwer'd, and Confuted from the places were they are firft met with. The Snake now turn:- to his old work of mang- ling Quotations, and fo gives for one, from E. B's works, p. 780. thefe Words, Tythes, as received and faid in thefe Days are iff Anti-Chrifi, which though 3( ^toitct) toi ttjc £mabc. 427 though lb mar.gkd, are Sound and True:, tor Pdw. s mews the Rcafon why they are fo, viz* That they were brought at firft into practice in the time of the Gofpcl, by the Appointment and Or- dinance of Popes, and are grounded upon the Jewifh 1 aw, for paying Tythes to Levi, in which refpccls they are highly Ant i -Cirri j}i an. Ibid. p. 2-3. The Snake here again repeats a Quotation ( which is a frequent practice with him) from T Eltwood, which he had before given (with fomc little variation ) in p. 246, and alfo in p. 254. to which Quotation 1 have already Anfwcr'd, p. 38 1, 382. fore-going, and therefore need not re- peat it here, but refer the Reader thither. Ibid. p. 273. As to the Tenth Van of our Sub- fiance, that was determined long before the Law; and was the unwer filly received Notion of the World in all Ages, 6\C "He who is not afraid, or afhanfd (Co far as I fee) to fay any thing, may, if he pleafe, fay that the Quantum of a Tenth was determin'd as foon as the Moon was made. And alfo he may fay, if he pleafe, that it was paid to the Imaginary Man in that changeable Planet •, but they had need be more than common Lunaticks that believe him: He begs what we deny, and affirms what he cannot prove j but a confident A durance is his Talent. Ibid. p. 274. He goes on in the fame flrain, and kes for granted (which is utterly falfe) that Tythes were no Legal Ceremony, and adds, So neither ( lays the Snake ) were they any Type of Chrift. As well as that it is falfe in fad>, as I have al- ready fhewn from the Scriptures, quoted by him- fclf } fo alfo Peter Martyr ■, as before quoted, is of another Mind, where he fays: Et tmm in utroque Saccrdotio rejeretantur ad Chrifinm : i. C. for in each Prieft- 428 Anguti Flagellatus : Or Pri eft hood they referred to Chrift. So alto, when he asks, " Sed quid fibi decime volebant in utroqne iC Sacerdatio ? Non fane aliud fignificabant,quam " veteres omnia fua debuifle ad Chriftum referre " ilia Cereraonia populus Chriftum ipfum venera- u bantur : u e. But what did Tythes fanifie in either Priefthoad ? Truly ( fays he ) they fignified nothing elfe, but that the Ancients ought to refer all they had to Chrift. By that Ceremony the People Worfhipped Chrift Himfelf Ibid. p. 274, Sacrifices, and all other Types of Chrift, are fulfilled : For He only u now our Sacrifice, but He is not our Tythe. An idle Whim ! He is not our Tythe : Did Chrift by his coming end no Types but thofe that were immediate Types of Himfelf ? But that even Tythes alio were a Type of Chrift to come- Tho- mas Wilfon, where I have before cited him, p. 420. does acknowledge they were a fiiadow and figure, as other Oblations were ; and what pray is that lefs than a Type ? Ibid. As Tythes are no Legal Ceremony nor Type, fo neither are they Abrogated by Chrift, as'T. Ell wood affirms, but cannot prove, t\c. Both their being a Ceremony, a Type, and Abrogated by Chrift, T Ellwood hath not only af- firm'd, but prov'd alfo: And the fame is now again plainly prov'd, in every part in this fore- going Difcourfe, by Argument, Scripture, and Authority. Ibid. We defire any one Text to fl)ew it, C\C. It might be Abrogated, and that Abrogation fhewn and prov'd, from the nature of the thing, without a Text. Yet fo mugli according to the Snaked de- fire, it happens that I have before-going fhewn divers Texts for that Abrogation, and particularly Heb. 7. 12. comparcd wither, 5. and 18. lb; at &toitct) to? tlje jfenato. 429 Ibid. He (T. Ellwood) quotes i John +. 5. pfoVii /?*j wo wore relation to it, than Neh. iQ.tothe 28 ver. Did not the Sw.ita lie playing at T*i£/« (a Sport he nfes by him) till his Eyes were dim, when he read it, he might one woifd think have fevn that T.£. did not quote that Text, 1 John 4. 3. to prove Tythes abrogated by Chrift ( which he needed not do in that Gontroverfie, his Opponent then owning it) but to prove, that to deny Chrifl come in the Flefh, is a Mark of Anti-Chrifl, which that Text was aptly urg"d to prove, and follow'd immedi- ately after thofe Words Q is a mark of Anti- Chrift.j So that both his foolifh Cavil at T. £'. for 1 John 4. 3. and his frothy Squib upon the Prophet Nehemiah, fhewrs as well the weaknefs of hisCaufe, as the levity of his Temper. Ibid. p. 2-75. The Snake fummons a great many Names, without naming Books or Pages where to be found, which he 6ys F. Bugg (an Apoftate) produces out of our Boohs ; but that Bugg\ Charges upon us, and Quotations from our books, have been repeatedly Anfwer'd, not one Word. No ; it will fcrve the Snake's bate ends better, cither to be ignorant of our Anfwers,or clfe knowing them, not to con lid er them as they are, but wickedly to pervert and falfe quote them ; of which two In- Ibances now next follow. The firlf is a Quotation borrowed from this fame Bugg, out of the Guide M-ftaken, by W. P. Printed 1668, p. iS. which the Snake fays was for the Church of hngland, but it m:iy appear otherwiie by IV. P\ Words, which are left out in this Quotation : they are thefe : " But left I may be CenfurM by the Reader, for IC too Severe, let me befcech thee to Inquire * throughout the Story of the World, where any u kind of Rui ion has been, or is Lftablifht by ^ Authority, and thou wilt doubilefs find npo: jeut , 2 — — . 4}° Anguis t'Ugellatw : Or, tc diligent Search, that the People's Judgments " have ever been, and are fail Chaincd in the " Prieft's Inquiiition, &c. And of thefe Priefh it is, who through all Ages have thus Chaincd the Peoples Judgments in their Inquifitions, that W. Venn does here Ipeak. And I think the Snake will hardly more own, that they have done this , than he can make it appear, that the Church of England, as now denominated, hath been through all Ages : If he can, he will help her to one Mark which the Romaniits fay is a mark of the true Church : And to another Mark, which all will fay, is a mark of the falfe one. The Second is a Quotation which he makes from W. PCS Quaker ifm a new Nick Name, &c p. 165. which the Snake fays is, For the Dijfenters (for he deals his blows round) fb Iniinuating, as if what W. P. there faid, did relate to all Diflenters, which is notorioufly falfe -, his Words are otherwife, and do fully fhew, that they were only Relative to fuch grofly abufive Men, as his then Adverlary was, (to which I may add) and as the Snake now is. For his Words are thefe. Is this the Man that mufl be thought fit to vaunt it over us with fuch Impudent Scurrility, ungodly, as well as unmannerly Refletlions? But in the Earth there is not any thing fo fantafiical, conceited, proud, rail- ing, bufie-body, and fometimes ignorant, as a fort of Priefis, to me not unknown (among whom our Adver- fary is not the leaf) who think their Coat will bear out their worfi Exprejjions for Religion, and pratlice an haughty Reviling for Chrift, as one of the greatefi de- monflr -at ions oj Zeal, And of fuch as thefe it is, that W. Venn faid, and laid truly, that they are am ill bred Pedant ick Crew, die Bane ofReafon, &c. for fo they really are. And of fuch as thefe it was, that W. P. in his Serious 3t jfetoittl) fox tl)c j£)tiat;e. 4 ? r .nous Apology (peaks, ]). 156. as quoted by the S?iAe, p. 275, 176. And how ftrange (bever lie may nuke of italic Holy Prophets in the Scriptures da abundantly hVw and denounce ir^j W Plagite*, to thofe who made the People Drink, and laid tlwn to feep on Downy Beds of [oft Sin-pleafrng Principle s. To fuch ijkuh fpake, Chap. 28. 7, 8. — 7- trftft and the Prophet have erred through Strong D 1 tlxy are {wallowed np of Wine they err m nfion, tlxy fumble in Judgment : For all Tables are f nil Vomj,t and Filthincfi, Jo that there ts no place clean. And therefore he denounces from the Lord, vcrf. 1 8. And your Covenant with Death f Mill be dif annulled, id your Agreement with Hell fjall not {land, when the ovcrflvwing Scourge fjall pafs through, t ben ye fiall be trodden down by it : And V«rf 22. he tells them, / have heard from the Lord God of Hofrs, a Con- fumption even determined upon the whole Earth. And in like manner, Jeremiah 6. 13, 14, 15. — 1 — And from the Prophet, even unto the Priefis, tyjeh cue ■ h falfy. Alfo the hurt of the Daugh- ter of my People {lightly, faying, Peace, Peace, when there is no Peace. Were they ajhamed, when they had comriytted abomination f Nay, t\xy were not at all aflumed, neither could they blufj. And for this the Prophet fays, verf. 26. — ■ — For the Spoiler fjall fid- denly come upon us. And the fame Prophet, Re- ? roving the Great Wickednefs of the Prielts, &c, er. 23. denounces from the Lord, verf 19. Behold * Whirlwind o{ the Lord is gone {orth in Fury, even a grievous \\%uiwmd, it fjall {all Gricvoufly upon the Head of the Wicked. , Thefe, with abundance more, of the Juft De- nunciations of God's Judgments upon the Wicked, and fuch who pervert the right way of the Lord, are to be feen in the Scriptures of Truth. And it is not unlikely, t^iat thofe co whom thefe denunciations were 4J 2 Anguti FUgellatus : Ur, were fent, did, as this Snake now docs, ask, What flaming Ovens are the Hearts of thefe Men ! Belch- ing forth nothing but Hell and Damnation. They who are hard enough, through Rebellion againft God, to draw down Judgments, feldom fail of being hard enough to Ridicule and Difpife the Monitors of them. Ibid. p. 276". Bugg tells us, in the fame place, how induflrioufly thefe Books are fpread amongfi the Qua- kers \ infomnch that a Poor Widow- Quaker, to whom he adminifired, whofe Subflance d,id not amount to Ten Bounds ■ had more than two hundred of them. And in this place I do tell the Snake, that we fhould be wanting to our felves, if we were not as induflrious to fpread our Defences, as the Snakey or any Apoftate may be, to fpread their Defama- tory and Falfe Charges : As to what Bugg may brag of having Adminifired to a poor Widow-Qua* fcr, I have no need to queftion the truth of it, nor what the Subflance fhe left really Was, tho if it was but ten pound, yet it was a Real thobutfmall Subflance ; which if himfelf could have pretended to no more, his Debts being paid and difcharged, i fee not what jufl account, or reafon he can give for his compounding with his Creditors: And if this Quaker -Widow had 200 of them, Books of ours, (which I take to be falfe,) me was the bet- ter llored , fo if he did not reckon them any part of her ten pound Eftate, he might, if he had fold them, fbmewhat encreafed that. Ibid. p. 277. Nihil Dick, is Confejfing of fudg- 1 rant, txntclj foj tijc ^naUc, 4^5 this Snake doth frequently endeavour, both by falfe Relations of fact, by falfe Quotations from our Books, by grofs known Pervcrlions of our Word acd giving meanings to them which were never our* ; and alio by boldly affirming of things utter- ly falfe: As where he fays, p. 280. Our prefect Ob* ftinatc Quakers refufe to be brought to difotvn their own FMfe Prophets. We have not refufed to Difbwrn and Tefrifie againlr. any who have fpoken falily in the Name of the Lord : No, but have (according to the Exam* pies of like kind, recorded in Holy Writ) denied thcrn ; of which I have already in the Setlion con* ceming Infallibility given fome iuflances. Ibid. But do fill fearlefly go on, and pretend ther» [elves, to the fame Extraordinary Commiffion of tm* mediate Divine Revelation. That Divine and Immedate Revelation, to which we do pretend, is no other than that which is de- clared and held forth in the Scriptures of Truth, as I have already fhewn Setlion I V. and which the Snake does acknowledge, p. 27, 28. In fome fenfe they may be called Revelations, and Immediate too : And as to Extraordinary CommiJJions, or the Speci- al Mauifcftations of God to his Children in the Higher Degrees of Immediate Revelation-, the which we own, are not repugnant to the Scri- ptures, but are conJiftentand agreeable therewith, I have there more largely (hewn ', to which I (hall only add, that God hath not in the Scriptures of Truth declared or bound himfclf, that he would not any more manifeft himfelf to .Men in filch Impe- rial Manifeflatious, or extraordinary CommuTi- ons^ which it is recorded he did give to his Mini- Hers in the breaking forth of the Gofpel Difpen- f ition. Nay, on the contrary ; the Apoftlc Peter ihewiag the People what was the Difpenfation of Ff2 G< Anguis Flagellars : Or, God to Men, in the Gofpel-day, Alls 2. 17, 18. he faith (having reference to the Prophecy of Joel 2. 28.) And it Jhall come to pafs in the I aft days? ( faith God ) / will pour out of my Spirit upon all Flefh ', and your Sons and your Daughters jhall Fro- phefie, and your Toung Men Jhall fee Vifions, and your Old Men Jhall dream Dreams : And on my Servants, and on my Handmaidens 1 will pour out in tbofe days ff my Spirit^ and they Jliall Propbefie. Are not Etraordinary Commijfions herein promi- fed ? I think there be -, fo that there is not any uncertainty or doubt to know, whether fuch Com- millions may be or not : Which though the Snake wou'd fuggeft, yet he dare not undertake to prove. And therefore chufes to oppofe the Spirit of Prophecy in the Servants of God at this day, by faying they affix God's Seal, ^JjUg fattl} ttje H01&, to whatever their Rage, their Malice, or Folly foall fuggeft. This is to affirm, but not to prove -, and unlejS it be proved, it deferves not be belie- ved. Ibid. This is nothing ftiort of Blafphemy, Rank, Wild Blafphemy, To affix CfiUtf faftl) tyt %f\$\ to Rage, Malice, or Folly, it is indeed as the Snake fays, nothing jhort of Rank Blafphemy. But that the Quakers do affix' CtjUg fctttlj tlje %Q& to Rage, Malice, or Folly, is nothing fhorc of Eanfi Lying in the Snake to affirm, unlefs he can prove it. It is no Objection to give particular Inftances of fome that have been called Quakers, and have fpoken falfly in the Name of the Lord, and thence conclude and fay, therefore none of the Quakers fpeak truly in the Name of the Lord. For by fuch undue Inference, all the True Prophefies in the Old and New Te-j ilament are at once denied and refufed , as not] from the Lord ; becaufe fome falfe Prophets di< alfo 31 ^toitcl) foj tty ^mafce. 4S 7 alfo fpcak in his Name, and lay, Thus faith the* Lord, when he Tent them not. Ibid. p. 281. This is the Prmce of the Spirits of Delufion ', and this Prince they worfljip, « Jur God, who mijlake his Infpirations for God's. Very well ! I lay fo too^ but that the Quakers are they tul}0 mijlake his Injpirations for God's, is Gratis Diclum, 'tis faying, but not proving -, as more particularly will appear, upon the feveral Inftances which the Snake brings. The firft Inftance (in this Section) is what he calls a Prophetical verfe of George Whitehead's, with which he fays G '.IV. pur fucd George Keith, after he was denied by us. He gives it in thefe words. Thus faith the Lord, Becaufe thou haft poured out great Contempt and Reproach upon my Servants and Peo- ple, J will affuredly pour out, find bring great Contempt and Confufion upon thee. Of this the Snake fays, p. 2S2. Copies were given out amongsr the Friends, that they might admire thefe Prophetical Gifts ', and if any thing unfortunate JJjould in all George Keith V Life-time befall him, that it might certainly be efleemed as the Confequence of this Qtrfe. What Proof is this, that (what he calls) GWs Prophetical Verfe, did proceed from Rage , Malice, or Folly ? Or, that G. Whitehead hath therein miftaken the hifpirations of the Prince of the Spirits of Delufion, for God's. See, Reader, how forward the Snake is to give hard words, and how backward to prove them. That G. Keith hath, with great Contempt and Re~ proach, treated the Quakers is very certain ', and not only fo, but hath Contemptuoufly and Re- proachfully fpoken many things pf that way of Truth which they profefs , and which himfelf flid alfo for many years profefs with them ; which F f 3 practice* 438 Avguis Flagjellatus : Or, practices, as it is an apparent mark of Confufion in him } fo it necefTarily draws after it Contempt upon the Actor, from all Obferving Men. So that the Prophetic* Verfe ( as the Snake calls it ) of G. Ws carries with it many evidences of Truth} which plainly ihew, he did not therein pit flake the Infpirations of the Prince of the Spirits of J)elufion, for God s : And which is further feen, in that there is no proof given by the Snake, that it did proceed from Rage, Malice, or Folly in G. W, as is falfly and malicioufly fuggefted by the Adver- fary. And as there can nothing more unhappy fall out to G. X. in all his Life- time, than to continue and go on from one degree of Confufion to another \ fy that Confufion is not the Conference of (what the Snake calls ) George Whitehead's Prophetick Verfe : But that Verfe was the Conference of Confufion be- gan in G. K. Ibid. Mr, Penn did own before the Tearly Meeting, ic That the Glorious Power of God, which he felt, cc did fo tranfport him, that he was carried beyond tc himfelf, and knew not whether he was Sitting, cc Standing or Kneeling, when he pronounced that ic Sentence ( of Apoflacy concerning G. K. ) This was like Sr. Paul's, whether in the Body, or out of the Body, he could not tell. - Well ! Suppofe it is like it, I would ask the Snake, whether he dare affirm, that at this day, it is altogether impoffible for the Spirit of God to influence any to that degree of Extafie or Rapture. If he will deny that, or ( which will anfwer the end of our Prefent Inquiry ) if. he will allow that, but deny this to be fb, it will then be neceflary for the Snake to produce the marks, by which he proves it to be, what in p. 283. he hath fo confidently feid it is, viz* the Violent Tranfports of Paffion- But 31 £>txutcl) fojt ti)c £mafcc 439 But it the Force n-' this A fad Spirit of Malice, had not govenfd the \..dr, he might have fcen than while he docs acknowledge, what he there lays \V. P. docs (peak of himfelf, to be lifts the Apo- iHe (Tins Wds like (fays he) St. Paul, whether the Body , ckc.) and calls IV. Penns words, The force oj this At. it Spirit of Enthufiafm : He docs the:' 1 that the Apoftles words proceeded from c Uftc force ; And how far this may expofe R$H- dths whole Script are i, to Loojc and Atheifiical Wks\ may concern fome to fee, who are more truly concernM for the honour of both, than he, iio while he is inquiring, How great is the force of this mad Spirit of Enthufiafm ? Obferves not how great is the force of the mad Spirit of Atheifm h\ himfcff. But further, I do own (with the Stiake) that this Extafie or Rapture of IV. P's, is Hit that of Paul, Whether in Bodyy or out of Body he knew not ; That is, they are a-like in Kind, but not SDegCtt } W. PemfS) as the Snake fays, did relate to the Po- ilure of the Body, but the Apoftle's was much h ighr- er, even fo as to forget the Body. Ibid. p. 283. Aid he is thm far towards itj — — that he muft either make out his own Infpirations to be from God, in as tyi glj a Degree as thofe which were given to the Prophets and Apoftles ^ or otherwife that he has no Authority to inferibe the name of God upon them as they did. The Snake does here (as before) allow the In~ fpiration to be the fame} but fallly fuppofes IV. Penn under a necefllty to make it out, to be in as igtj a Degree j which he is not, becaufe the Operation of it on W. Pcnn^ the Snake fays, was not in fo i?igt) a Degree, as on the Apo ftle. F f .x A?A 44° Anguis FlagelUttu : Or, And while the Snake does falily fuppofe, that the Inflations from God, at this day, mufl be made out to be in as ^Jlgfj a Degree, as thofe which were given to the Prophets and Apoftles: Or elfe, his name is not to be infcrib'd on them. Be- fides that, the Snake does hereby overthrow, what in Pref. p. 31. he calls, The great eft Eights and Ex- tafies of Devotion, and which he there advifes to let Rife as High as they can, the Higher the better ! He does alfo overthrow all that Enthufiafm, which he fays the Church of England owns , for thefe he hath acknowledged to be Revelations, and in forne fenfe immediate too: Yet here he fays they are not fo to be infcrib'd, unlefs they are in as $?tglj a Degree, as thofe given to the Prophets and Apoftles : Which I think he will hardly prefume to af- firm. But altho' this Adverfary is thus Contradictory to himfelf, by denying and affirming the fame thing; yet Truth remains immoveable, and the Infpirations of the Holy Spirit at this day, in what Degree foever they are given ; are truly the fame in kind, with thofe given to the Holy Pro- phets and Apoftles : In that now as then, God by the divers Gifts of his Spirit, doth .fit, fur- nifhand qualifie, his Children and Servants, to the feveral Duties and Services in his Church, to which he calleth them. Ibid. He muft likew'ife juftifie all the Falfe Lying Prophefies before told ; or otherwife he muft unherd. W. P. is not obliged to defend Falfe Lying Pro- phefies, but deny them ; nor doth he Herd ( as the Snake fcornfully fpeaks) with any fuch. Ibid. p. 284. Gives two Quotations, one for G. F\ Anfwer to The Weftmerland Petition, p. 5. the other from his SaitPs Errand, p. 7. which are both to this purpofe, All that fpeak^ and not from 3tt ^toitct) fox tl)c £»nattc 441 from the Month of the Lord, are falfe Prophets and Diviners. At this the SnAe is wonderfully offended, and taking his Copy from other Adverfaries ( for he is not the firft herein, no more than in his other Charges) makes many falfe Inferences from them: As for the Ailertion of G. Fys it was (as I have juft now hinted) objc&ed againfl in the Year 1656". by Jeremy Ives, and anfwer'd by Jams Nayler, in a Peice of his, printed that Year, Entitulcd, IVeaknefs above Wickednefs : In p* 12, 15. of which Book anfwering to this Charge, -he faith, What is done now, by fuch Diviners as deny the Faith of Qjrift, and his Call, and Spirit in them \ what J nth raifeth mujl needs be Conjuration, who denies the Faith and Spirit of God. And in like manner we find, God by his Pro- phets hath often rebuked them who fpake Lyes in his Name, and who were Strangers to his Holy Spirit, by the name of Diviners, Jer. 27. 9. Aficah 3. 7. Zach. 10. 2. And their Falfe Prophefies are frequently called, -Lying and Flattering Divinations ; which were Truths they could hardly bear, any more than thofc, to whom this was fpoken. But whether it can be born by them or not, it will remain a Truth, that fuch who deny the Faith and Spirit of God, and fhall yet pretend to fpeak in his Name •, it can be no other than the Lying Di- vi.iations of their own Brain. Ibid. p. 285. If all the Falfe and Fool if) A£racles which G. F. tells ofhimfelf. • If all thefe were not 9 God, thin was he and thofe who recommended that Journal all Conjurers. That the Miracles there related, are Falfe or Foolifh, is Gratvs Dictum; it is boldly faid, but not prov'd, Prove them Falfe and Foolifi, and then there n^eds no £lf they were not from God] but 442 Anguis FlagelUtus : Or, but till they be fo prov'd, their Authority and Be- ing from God remains a Truth. SECT. XIX. The Charge of Vifible Pojfejfwns by the Devils Examined and Refuted. HAving hitherto trac'd the Snake through the Twinings of his feveral Charges, and difco- ver'd (at leaft in fome meafure) his Falfhood, Hypocrifie and Malice, in them, I am not lefs in hope to perform the lame in this. His Charge is, that many Quakers have been Vifibly Toffefl by the Devil: A Charge, which if upon Inquiry, it prove not true upon the Quakers, will at leaft prove fbme fuch thing in the Charg- er ; who from a colle&ed Malice, cou'd with fo much Confidence and bold EfFrontry, pretend to tell fuch Vifible Falfhoods. Ibid. p. 28*. 'A Vifible effett of this (Toffeffion by the Devil) was that extraordinary Shaking and Quaking like Fits of Convulfions, which thefe Quakers at the firjf either aUed, or like the Heathen Priefts of old were pojfefs'dwith. If the Snake will venture to affirm, that all Ex- traordinary Shaking and Quaking, is a Vifible effefb of Toffeffion by the Devil: I can give him two Inftances, wherein himfelf has been fo pojfejfed. The one was when he was feized at Lidd, in Kent, by Tompfon the Meffenger ; and the other was not very long fince, in the City, when he was under fome Af>prehenfion of being re- taken 31 £>toitclj fc* tlje £>nabe. 44 j — — — '■ ■» ■ ' ' taken by the lame Perfon,from whom he run away. And I make no Qucftion, but he hath frequently been attended with the like vifible effects of PoJ- fejfion; which whether he will attribute to the ftrong bnprcffion made by the Devil upon his Imagina- tion, as 1 know not, fo I (hall not trouble my felf to inquire, nor mould I have in this place told this Truth, but to redargue the Confidence of one, who from a courfeof Clandeftine and Bafe Practi- ces, fhuns Day-light, and is thereby juftly fubjedr- I to the Frights which the ugly fhapes of Fear can terrifie him with, from his Superiors -, yet not that I might thereby pafs over his Falfe Allegation, which I mall now coniider. And here, concerning Qitaking and Shaking, I make no Doubt or Scruple to own and acknow- ledge, agreeable to the Inftances thereof Recorded in Holy Writ : That God by his Power fome- times in this Age, hath brought Holy Fear, Trem- bling, Quivering, and Quaking, upon the Bodies of fome, as in the former Ages we read he frequent- ly did, of which fome few follow : Thus the If- raelites in the Camp, Exod. 19. 16. Trembled.Thus Mfes, Acts 7. 32. Trembled, Thus the Pfalmifiy 119, 1 20. faith, My Flefh trembleth. Thus Ha- bakkuk, 3. 16. faith, My Lips quivered. Thus God Commanded the Prophet Ez,ekiel, 12. 18. Son of' M*n, eat thy bread with Quaking. Thus Daniel 10. 7. teftifies of the Men that were with him, Great Quaking fell upon them. And many more fuch In- ftances there are of the vifible effects of God's o.ver:, which howfoever Ridicul'd or Stigma- tis'd, by fuch who are Strangers to it, are not to be defpifed, or profanely contemivd by any, ho are at all acquainted with the Work of Ckrifl in them. How much lefs then ought they Blaf- phemoufly to be call'd the vifible effects of fojfcjjion by 444 Anguhs FUgeUattis : Or, by the Devil, which are really the vifible effctls of the Power of God ? And it is nothing ftrange, that when God by the Difcoveriesofhis Light in the Heart, lets Men fee their undone Eftate without him -, that then they fhould be in trouble, and cry out with the Apoftle, of that Body of Sin and Death, by which they are held in Bondage. And as many as have come to chis Difcovery, and patiently abode under the Judgment of God's Grace, by which they might be made Victors, do know, that through the gradual workings of the Power of God, in the binding of the firong Man, in the [foiling of his Goods, and finally, in cafting him out of the Heart; they can fay, it was the Day of Jacob's Trou- bles ; and thefe oft-times are fuch as do aiFedt. the Body. ' And while the Soul is in this Conflict, and the Creature groaning to be delivered, the Tempter, who as he always oppofes the Work of God in Men, fo in this Day of Trouble, he aims to Sub- vert the Soul by his Stratagems, fometimes by Imitating the Difcoveries of God ; and endeavour- ing to lead the Mind into Imaginations and Falie Appearances, thereby to lift it up above the Senfe of the Operation of God's Grace : Sometimes by Imitating the Judgments of God, and by endea- vouring to lead the Mind down into Deipair, and a Diflrufl of God's Mercy. An Inftance of this fort is Martin Luther, con- cerning whom, Harding the Jefuit obje&ed to the Bifhop of Salisbury, That the Devil in a Night- Vifion did realbn with him, againft; the Sacrifice of the Mafs (as the Jefuit calls it) and the Jefuit quoted for this a Book of Luther 's, entituled, De ALjfa Angulari & Vnctione Sacerdotali, and infers from it, that the Reformation fprung in the School of ' Sata/t. The u it 31 j&toitct) fo? tfrc&nafte. 445 The Bifhop, in his Reply to Harding, Printed 1 56^, p. 2, (kith •, u D. Luther fheweth what terrible u 1 captations the Devil hath to trap Mcnwithall, " taking occafioo fomctime of well-doing, fome- time of Evil, fomctime of Truth, fomctime of Falfhood. And, for example, he fheweth that " the Devil on a time Ailaulted him, not in vilible Form, but by dreadful Suggeftions in his Confer- ence, as it were thus calling him to remembrance. Thefe many Tears tbon hafi [aid Mafs, thou hafi jhew°d up Bread and Wine to be \V or flipped at God, yet now thou know eft it was a Creature, and not God', thereof followed Idolatry, and thou wert the Caufe thereof. " All thefe things he faw to be true by the Te- " flimony and Light of his own Confidence, and M therefore confefs'd he had offended, and yield- " ed himfclf unto God. The Devil's purpofe was " to lead him to Defpairj but God mercifully u delivered him If he think it fo heinous a " Matter for a Godly Man to be vex'd by the De- " vil, perhaps he will alfo find fomc fault with " Chriit, who was carried by the Devil into the iC Mount ; or with St. Paul, that had the Angel of u Satan to buffet him. Thus the Bifhop, who feems to have had another Senfe of this Matter, than this our Adverlary. I fhall only add to this, f before I come to his par- ticular InfrancesJ to my Reader, That if any Per- fon Profefiing Unity with us, in whom was began the work of Reformation, hath not abode Faith- ful, but run into the Temptations of the Enemy j and hath had freakifh Actions and Gcftures, and loofe and wild Imaginations, and have Falfly and Blafphemoully Afcrib'd them, to be the Opera- tions of the Spirit of God. We are not account- able for them, as the Apoflle was not for thofe in his time, who were given up to irrong Delu- fion, 446 Anguis Flagellatm : Or, fion, becaufe they received not the Truth in the Love of it. All that we find the Apoftle did to them, that we have done to fuch, that is, teftifie againft them and their ways : For we do not own fuch Inspirations, as have not for their Ori- gen, the Holy Spirit, and are warranted by the Scriptures of Truth. I come now to the Snake's Inftances. His firft is thus, p. 288. John Gilpin of Kendal in Weftmerland, has given m a ftrange and wonderful account of his own Pojfejfion by the Devil, while he was a Ouaker, in a Book which he EntitnUd, The Quakers lhaken, Printed 1653. In Anfwer to this, there was Publifhed in that fame Year 1653, a Book Entituled, The Standard of the Lord, &c. to which Book £. Burroughs writ the Efiftle to the Reader : In which, fpeaking of this fame John Gilpin, p. 2. he faith -, " By hear- " ing of the Truth declared, through the Wit- 44 nefs in his own Confcience, he was Convinced 44 of the EverlafHng Truth, &c. This was very well} but it feems he continued not under that Convincement, for he ran out into -Airy Imaginations and Imitations, as E. B. faith; who fpeaking further of him fays : " I was mov'd 44 to go to fee him, and his Will was at liberty, u got above the Judgment, though the Judgment 44 was upon the head of the Beaft in him, and a 44 true Power working; but his Will not being " kept in Subjection, it led him into Impatiency, 44 and into Rebelling againft the Lord, who was 44 made manifeft, to deftroy the unruly Will, and 44 wand ring Mind : And then I did declare againft cc him, and jl hewed him the deceit, where it lodged in 4C him. Thus 31 ^tottcl) fo? tfe j&naftc. 447 Thus 1 . R. who ir hereby appears, did fliew the Man his Mate, and did alio deny him and his doi: Bat the Matter iffii'd thus : This Gilpin contiau'd to go on, in that fame Rebellion of Which I . ti. (peaks j fo that he quite run from under the nignwH 1 and Gilpin in this his worit Eftate, en- deavoured, with the help of the then Pricft of Kc (in a Book PublinYd under Gilpin s Name) to charge the Wicked and JBlafphemous Actions and Sayings, which he had been guilty of, upon that Principle of the Light of Gkn'/Hn Men, which the Oi'.ikers Profelt} though Gilpin being Gharg'd with it, did deny it, in theft Words : / have nei- ther Written, nor fpoken, any thing again ft the Quakers. So that by this it Ihould feem the Book was writ by the Pricft, and Gilpin's Name put for a Cover: And if it had not been fo, but that Gilpin did real- ly write it, there was a fair opportunity given them to have prov'd it , becaufe the Words above-mentioned, fpoke by Gilpin, were PublihYd in the Anfwer before-mention'd, Entituled, The Standard of the Lord, &c. which came forth in the fame Year, which that Book Subfcrib'd by Gilpin did. ibid. Attefted by the then A4 ay or of Kendal, the Minifter of Kendal, and fever al other Perfons. It was not ftrange that the Mayor of Kendal fhould be procured to Subfcribe, what the Prieir id fo eminent a Hand in, though he owns it no further than a Fellow Subfcriber. But as this v. i early Jnftance (viz. 1(553.) wherein the Priclt did lead the Civd Magiftrate into fuch a Miftakc, which a prudent Inquiry wou'd have prevented; fo we have often (wee found, they have endea- voured to Ride the Civil Power blindlv into Mi- flakes, and Prejudices againft usj and where fuch have been able to Hood- wink a Man i (Irate* we have 44^ Anguii FUgelUtu* : Or, have feldom found fb little difad vantage from it, as is the letting his Name to Partial and Untrue Relations of Fad. In fine, the Cafe is thus ; Gilpin, as before re- n lated, was once under a Convincement of Truth, but he abode not under the Judgment of God mani- fefted in him for Sin, but flarted afide as a broken Bow : He got into Wild Blafphemous, and Airy Whimfies and Notions. In all this he was prefently denied and teftified againft. For Edw. Burroughs did, while this Gilpin was under thefe Extravagan- cies deny him, and we were fufficiently difcharg'd of him : And what may further fhew the Dege- neracy of the Man, was the DifTolutenefs of his After-time -, for fome A&ions of which, a War- rant was (itfeems) IfTu'd out for his Apprehen- fion ; but he, like this Snake, ran away from it, as is exprefs'd in the Book aforefaid,which was writ in Anfwer to him. The Snake's next Story is, of one James Milner, mention'd p. 66. fore-going. This Man, and fome others, did as the former } flart afide from under the Judgment, but the Event was not the fame, as is feen in G. F's Journal, p. 103. where fpeaking of this Man, and his Condition, he faith. 4t James Milner, and fome of his Company, had u true Openings at the firft *, but getting up into u Pride and Exaltation of Spirit, they run out from own ConfefTion, attefted by Eight Witnelfes, of which Tho. Brooks, Tbo. Jacomb, Geo. Cockaine^ 5 'oh. Tombs, and Will. AAderly were part. Having EhusfheWH, that the Quakers did deny, and therefore not chargeable with him, nor his A&ions, I (hall further Ihew from the fame Autho- rity, which hath tellified our denial of him, as G g 2 above 452 Anguis FlagelUtH* : Or — — above j that thofe his ftrange and wicked Imagi- nations, were neither owing to, nor encouraging of the Principles of Quaker ifm in himy as the Snake has wickedly laid. For proof of this, fee Foot yet in the Snare? p. 20. where James Naylor? clearing our Principles from this fuggeftion, faith thus, quo- ting their own Book before-mentioned. " And " have not you confefled, p. 49. the Caufe of thefe cc Diftra&ions and Confufions in his Mind was, cc having been zealoufly affeded in divers ways be- u fore .: (are,' But^ being natural! v "'of &* 2B. &>\Qitcl) foj t&e dnafc. 45? tc 1 of a hafty and forward Mind, and his Rdbhui- c on, in pare, being a Covenant of his own, there u was fpecdily begot in him an cxtrcam jftfVp * Zeal ; fo that in the general he was haftily car- ■ ried forth before the true Light, by which in a Li fhort time he became loll in his Underftanding, " and fo the Difputcr was raifed to Life j and ct that which was for Condemnation, having dark- u ned the Light of the Sun, form'd it felf in the u fhapc of the True Light j and fO Deceit got the u Power*, and led out of the true Obedience in u things before related, by which the Simple be- cc became exceedingly deceived. But when he was " relrored by the Clear Light of Life, being gui- " ded in that Obedience, which was profclled by u thofe People, among whom he was, being the a Quakers t and his Witnefs. Here is a Clear Tcftimony, that the Truth and JLigbt profclled by the Quakers leads out of the Works of the Flefh, to worfhipGodin Spirit and in Truth. And that by this J. Toldervy's Under- Handing was opened. What hinder'd then, that the Work of Regeneration did not go on in him? Why, they fay, that he being of a hafty and for* ward Mind, it was, in part, a Covenant of his own, ch raifed a Fiery Zeal, by which he loft his fVn-* derftanding, and thereby the Si:n was darkned ; a ve- ry natural confequence of that Covenant which his own, and not of the Spirit of God \ and here it was, that that which was for con- demnation, formed it felf in the fnape (dsthn prefs it ) of the True Light. And thus indeed die Enemy of Man, the Devil, works in a Myiicry, to drive Men to make Covenants in their own Wills, for their Regeneration ; which as they can, never Lift, fo accotding to the various DHpofitioa of the Perfbn fo Covenanting, are the extreams G g 3 which 454 Anguis FUgellattis : Or, Which they run into. Thus they acknowledge, in direct opposition to the Snake, that, that Deceit which was in J. Toldervy was fo far from encoura- ging him in the Principles of Quaker i fin, that it did lead him out of the True Obedience to that Prin- liple, which they lay he learned from the Quakers. Ibid. p. 291. He made a fort of a half Vindication^ and half Recantation, not of the matters of Fall: of his afore faid Delufions ', ( for thefe were undeniable ) but to free the Quakers from the Imputation and Scan- dal of them, and to clear him f elf to have been, and frill continue a true Quaker, which makes the Caufe much worfe on their fide. ■ Suppoling John Toldervy did endeavour to clear himfelf to have been , and frill continue a true Quaker, at a time, and in things wherein we had by Word and Writing denied him. I pray how fhall than make the Cauje much worfe on our fide, any more than it makes bad of the fide of the Church of England ? becaufe the Snake, a former Scandalous Member, does pretend to have been, and ftill con- tinue a True Member in her Communion. But to proceed, the Snake is here fore d to ac- knowledge, that J. Toldervy did free the Quakers from the Imputation and Scandal of his Deluiions ; ivhich whether he had or not, the Quakers had freed themfelves from them, by denying of him, both by Word and Writing : And as he ilood thus denied by them, fo they could not be chargeable with any of his after Actions. But it he hadfin- cerely repented of his great Wicked nefs, and there- by found favour in the light of God, to have re- Itor'd to him the Light of his Countenance, and had fo been received again into fellovvlhip with thofe from whom he had been feparated ; this would have been far from making the Caufe much worfe on their fide : For with refpeft to their own fatis- faction, ai^toitcli feu tlje c thus flouted? It (hews no true Senfe of Religion, in one who can with fo much eafe ridicule both the beginning of all true and laving I i- on in Man, viz. the entrance of the Good Spirit of God^ and the beginning of all Mifery, viz. the entrance of the Evil Spirit into Man. But with refpect to Jame Naylor, and his Great Fall, and yet greater deliverance from it, I have already fpoken from p. 1 1 t , to 1 1 8. and therefore need not enlarge further here. The Snake now turns to Quotations again, where in p. 295. he quotes Patrick Levingston, in a Piece of his, Entituled, Plain and Downright Dealing with them that were with /#, and are gone Gilt from Hi \ in p. 10 of which Book, P. L. makes an Allulion of the Operations of Phyfuk upon the Body, to the Operation of the Spirit or Power of God upon the Soul j and fhews thence, what ineltir. into Tears, and Shakings he had known upon his own Body } and alfo what fbme others had known, when the Lord did firft appear with a miqhty hand ( as he fays p. 9. ) to bring his People out of Spiritual Egypt in this our Age. And he here goes on and fhews, that theft emotions of Body, and terrible breakings the Sg . ere but for a little time, and that the Voice of the Lord was not diitindtly difcerned there, they being only preparatory of that way of Peace, StU- nejs and Qttictnefi in which as they continued obedi- G g 4 cat, a 56 Annuls flagellatm : Or, ent, they came to be effcablifhcd. This briefly is the fnbfrance of what the Snake hath pick'd and quoted from p. 10. And I will now (hew thee, Reader, his ftrange perverfion of all this. Ibid. p. 296. Now here is a Comparifon made be- twixt the State of the Quakers from 1650, to 1660, and from thence to this time. No, Snake, the Comparifon does not lie in any date of Years, but in the Progrefs of the Work of God in Men. Ibid. Their fir ft State was their time of Thyfick. The firft State, of all who have been Regene- rated and Born again, may by allufion be called a time of Purging or Cleanfing } and fo it hath been frequently termed in Holy Writ. Our Saviour fpeaks of this firft State in fuch Pathetick Terms, ( Mark 3. 27. ) as does evidently denote it to be a State of Trouble . For the binding the Strong Man of Sin, by the Stonger Power of God, is not to be efte&ed while the Soul is at eafe, and fecure in Sin : Nor can the Stro?ig Mans Goods be fpoifd, in Man, unlefs, through Obedience, he comes un- der the Workings of the Power of the Holy Spi- rit \ and that will not give Deliverance to Man, before he fees the great neceflity he is. in of a Deliverer. Ibid. But there was worfe than that. For as Leving- fton here informs us, — cc The Voice of the Lord " was not diftin&ly dilcern'd among them, the a Mind was fo Hurried and toiled, fo that there tc was not a clear difcerning what might be done M or left undone in many things. This is a ^ery fad Rechungl For what will become of the fir ft Qua- ker Infallibility ? This is nothing fo Sad a Rechrina, as the Snake is like to make, when lie Ihall account, tor all that Vro- fJmenefs^ Injufiice and Hypocrlfie, which he hath de- livered 9 £>toitclj toi tlje £mafcc. 457 livercd under the gilded pretence of advancing the Glory of God, the Unity of the Church, and the Good of Souls. But to his Flouting Qiieftion^ llljat will become of the Firfi Quaker Infallibility ? I Aufvvcr, Nothing but well } becaufe as I have largely (hewn in the SetHon particularly treating of Infallibility, neither the Firfi (Quakers, nor the Prefent, have ever placed Infallibility in any Man or Men, but only in the Spirit of God : And the Manifeltations of this being given by the Medi- ation of Jefus Chrift, to lead Men to Heaven \ it is abfolutely ncceflary, that it be able, on it's part, Infallibly to anfwer the End for which it is given. Well, but if it be asked, How comes the Voice of the Lord 'not to be diftinilly difcerned ? Since the Spirit of God is Infallible in its Manifeflations to .Men : Why, the Anfwer is ready, becaufe when the Mind is Hurried andToJfed, and in the deep Exercife and Affliction, becaufe of its condition ; it cannot yet come to have fo clear a difcovery, and fo diflinci difcerning of the Voice and Will of God, as afterwards in its further Growths in his Grace and Truth : And the different attain- ments of fuch who are turned into the Way of the Lord, the Apoftle hath expreft by going on from one Dearee of Grace unto Another. Ibid. p. 297. It feems thefe Hurry inos and Tof- fings did not come from the Holy Spirit of God. The Effects of the Work of the Power and Spirit of God, binding the StrongMan^ and pur- - out the Old Leaven^ docs much agree with that rhich is defcribed by the Prophet, i Kings 19. 11, 12. and hath fometimes been as with a Great g Wind, fometimes as with an Earthquake, feme- 45 S Angttis FUgellaus : Or, ■ — in fometimes as with a Fire, before the Still Small Voice hath been heard, And the Rage of the Enemy (as P. L. faith) is not fmall againfl: the Soul, which is redeeming from under his Captivity, but endeavours to raife Hwrry'mgt and Tojfwgs, whereby the mind might be fo darkn'd, as not diftinclly to difcern the Voice of the Lord, Now again for Stories: And there the Snake beftows 3 Pages about a Story, bearing date the 19th of the 8th Month, 1654. related by one whom he is contented, fro hac vice, t*f call a Minifter, bzc&wfe his Narration is again ft the Quakers. But when that is over^ then with aE the reft of the Diffcmers, he is (with the Snake ) but as the Spawn of the Vlfer. But to take him in his Cha- racter of Minifter: He was a Seventh- Day Baytift, named Tho. Tillam, fometime Refident in the County of Durham, where he was Pafior to a People -, but they, becaufe of his Wickednefs and Filthinefs, did caft him out, and deny him. This fame Mini ft er ( fuch a one in many refpefts, as the Snake ) came up to London, and wanting In- duction to fome place, he apply'd himfelf to the then Commiflioners for approving and giving In- duction ( fuch as they then ufed ) to Minifter s , this 7*. Tdlam from them gets a Place in Effex, about Colchefter, and here it is that he fpreads this Re- port : This Report one Gyles Firmin (another fuch Minifter) takes up and puts at the end of a Book of his, which he writ againfl: the Quakers, and printed 1656". To this Edrv. Burroughs did writ an Anfwer , printed the fame Year ; wherein he does poiitively deny both this Story of jillam\ and that other of Firmin 's ( which the Snake mentions) and fays it is a Lye. Then it was Incumbent upon the Snake's two Mmifters, Til/am TilUm and to have brought out their Tefti- monials of the Truth of what they had laid> but no fuch thing came-, nay indeed one of them could not ftay tor that purpofe, for he Scanda- loully run away from his Charge here in EJfex, to which he had been Jndnlled, as before he was thrown out of his Charge in Durham, becaufc of Scandalous Carriage in it : As Witnefles yet living, do teftifie. Sn.ikc, p. 304. Since the Tubli filing the I ft Editi- on of this Book, there has been pnblijJjcd an aflonifnn^ account of fome Quaker -Witches, who pr o fee Med one Henry Winder and his Wife for their Lizes, accufwa them of Murder, from the Mouth of the And fiace the Publication of the Snake, an Anfwer hath been publiflied thereto, entituled, An Old Apofate Expofed, manifefting the great Wickednefi and Uncleanncfs of the faid H. W. to his lailing Shame and Confufion of Face ; and had he not been under ftrange Delufions and rdnels of Heart, he could hardly have been drawn by his abettors, to have given fuch occa- sion to make his abominable Actions publick. But lb great is the Malice of the Snake, and fuch like envious Men, that even their own Shame will not deter them from venting their Malice, but let them reap the Fruit of their doings, and let's hear the \e further. Ibid. w One of them being examined, how this u Revelation came to her, laid, fhe could not tell, cc but (he ire it began i 1 her Feet. j what Idle and Ridiculous Stories this (ke licks up ; furely if Satan's Delufions had not : i in his Malicious Heart, he had never been brought fo lo vent it with his Pen. Ibid. 460 Anguis FUgellatus : Or ■ » Ibid. But the Snake goes on to give an account of matters notorioufly infamous, of which the faid H. W. was by thefe two Women accufed : Wherein, whether the Women were altogether Wrong, and how far the faid Winder was Guil- ty, God knows. However for fome fansfa&ioa to the Moderate Reader, hear the faid Winder, and his Wife, what they faid then (viz,, about 1674. ) under their hands, as it is related by T. Cam in the aforefaid Anfwer, p. 6. " We acknowledge and confefs, that we have cc finned and tranfgreffed againft the Lord God, a and againfl his People, who have born grievous tc Burthens for us, we mud needs confefs before cc you. But this know, dear Friends, that the " Enemy wrought in a My Her y in us, to the per- u fuading of us, that we might do fuch things cc and yet live : Then through the weaknefs of " the Flefh, Sin took occafion and overcame us } cc then Sin being finifhed, it brought forth cc Death to the Innocent Life which we once u lived in. Here it's plain from H. Wys own Confeffion, he had been about fome foul piece of Work then, though now a fit Tool for the Snake's turn. However let's a little further view the account of H. Ws matter, as we have it in the Old Apoflate Expofed, page 9, 1 o. " I (hall now add what is fo notorioufly known " in the Neighbourhood, that though the faid u H. W. be greatly hardncd, yet I prefume he " cannot have a Face to deny \ relating to their u great Uncleannefs, for which they were denyed cc of 11% &c. So that it feems before H. W. was fit for this Sn*kc\ Communion, he was fit to be ^xpell'ci ours : n ^toitcl) toi tl)e &>nafcc 461 ours : But iincc the Sn.ike has him, let s fhew him further what he has got, Old jipoftate £xpofed7 p. 10. " Thefaid//. W. had her, that is now his Wife, " fo great with Child in his fir ft Wife's days, M that there was but about Six Weeks betwixt u the Death of his firft Wife, and the Birth of " that Child. However, a good Champion in the Sn?.ke\ Ar- my, and well enough to ferve to Revile a People more Righteous than himfelf $ and for whom, his Iniquities would no longer admit him a Compa- nion, and was therefore defied by them^ p. 10. And though now he is grown fo hard in Impiety, as to revile them that denied him for his Unclean- nefs. Yet while fbme little tendcrnefs was remaining, he agreed to the Judgment of our Friends againil him, as may further appear by his own acknow- ledgment, cited alfo, p. 7, 8. (Thus) " Be it known to all People, unto " whom thefe prefents mail be read, that I H. \V. " and A. my Wife, do acknowledge and confefs * before the living God, and all People, that we cc have finned, and done that which we ought " not to have done, in fuffcring the Temptati- " ons of Sin in the Flcfh to overcome us. cc So this know all People, that it was not be- u caufe the Oiiakers Judgment, or Doctrine, or u way of Worfhip, is falfe, that it caufed us to c- tall from them, But SUE jfali frag of OW So here's H. \V. and his Wife againft the Snah^ his reviving this falfe matter, was to vilifie the - and their Holy Doctrine \ H. \Y. coi. ro his Shame, there FaM was of them/elves. — And 3u their Heads and his lee it reft, till they Repent and 4.6 2 Anguis HagelUtm : Or, and Ask Pardon of God, they for their Tranf- greflions, and he for his Revilings on their be- half. SECT. XX. Of Enthufiafm or Infpiration^ as faid by the Snake, to be Owned by the Church of England. Ibid. p. 314. +~T*He Word Enthufiafm fgnifes In- X fpiration, and may mean a good as well as an evil Infpiration. I am no more in doubt of the Truth of this, than I am certain that the Snake did affirm falfly, when in Pref. p. 43. he faid, There is no Enthufiafm where there is not Pride. Ibid. Thefe poor mijled Quakers ~— are made to believe that the Church 0/ England does wholly throw off all Infpiration of the Holy Spirit. The Snake has told us (as above quoted) there is no Enthufiafm where there is not Pride. And if he would fb miflead the poor Quakers as to believe, that fhe does wholly throw off all that , it would be in him no lefs a fault, than it is to bely the poor Quakers, and miflead his Reader, concerning what the Qua- kers do, or do not believe. Ibid. I will here briefly fet down the DoElrine of the Church of England in this Point. To which if the Snake could have truly added [[and my Agreeable Practice] as it would have been for his Credit, fo it would have dwindled his Libel to a much lefs bulk, than that which his $ ^uurd) foz tijc jfcnafee. ^ j his numerous and many fork'd Falihoods have fwell'd it to. But now he (pends 4 or 5 Pages in giving Inftanccs from the Service and Liturgy of the Church of Eng- ;t»ttct) for t\)t g>mU. 467 And let the Sfidke think as lie plcafe, it will al- ways be one Liood Mark to Judge of a Miniflry l)y us Fruit, thole that are turn'd by it from the evil of their ways. It was the end of the Commiflion which God gave to his Apoftlcs, to turn Men from D.irhiefs to Light ; and it is the end of the Commillions which he gives at this Day -, and where this end is not Anfwefd,there Fruit is not brought forth. His Objection, p. 320. is befides the Point, where lie fays, Mens being evil, may proceed fiom their own pervcrjenefs. For I know none that doubts it : But what is to the prefent Cafe, is^ That Men's continuance in Evil, is often too much owing to the deadnefs of the Miniftry they are under, as in Hofea 9. And there fiall be like People, like Pricft. Ibid. And to Juftifie rather the Miniftery of Theudas, Aels 5. 36, 37. who got above 400 to fol- low him. No, it is to Juftifie rather the Miniftry of Peter , from the Holy Spirit, Atls 2. 41. by which there was, at one Sermon, added to the Church, about 3000 Souls. Ibid. p. 320. quoted from p. 21. of the Pre- face before mention'd^ where the Snake has given a notable Stroak of his Art in I will give the Quotation firft as he has made it5and then from the Preface it felf. Tliey (the many Minifters in the World) declare of Religion, fay many things trite in Words, of God, Chrifl, and the Spirit, of Holinefs, and Heaven, ckc. but which of them all ■ ever directed a Man to a Divine Principle, or Agent, placed of God in Man to help him, 6\C H h 2 Thus 468 Anguii Tlagellatm: Or, 1 ' ■ — • — "- Thus the Snake has given it:, but in the Book it felf it is thus : " They declare of Religion, fay many things " true in Words, of God, Chrill, and the Spirit, " of Holinefs and Heaven , that all Men ihould " Repent, and mend their Lives, or they will go tc to Hell, &c. But which of them all pretend to u Speak of their own Knowledge and Experience ? " Or ever dire&ed Men to a Divine Principle or iC Agent, plac'd of God in Man, to help him, and uakc. lAnfivcr; Very well. Forasnhe Apoftledoes :iot Charj why with leaving mifs* a, when he gave him aution, 2 77;//. 2. 15. to which IV. Pc : has refpect in them Words fyhicb plainly im- p! ] So I think the & rip will no fo ha- is to fey, That cither the Apoille or Timothy had mifs'd in the Divifion of the Word. Ibid. p. 322. W7// r/;cv jWf 7/0 tatffy /ivrx/ taritct) f c* tlje Smabe, 47 5 This Divine Truth, when it was again openod to G. I ■'. by the Openings of the fame Holy Spirit, did well deferve to be mentioned by him, to fhew the Unity and Harmony that there is in its Dif- coveries^ the lame may be faid with refpcdl to that other Opening from the Lord, mentioned by the Snake, p. 334. which G. Fox mentions, p. 5. of his Journal, That being bred at Oxford or Cambridge, was not enough to jit and qualifie Men to be Mlniflers of Chrifi. Which is agreable to what the Apoftlc testifies, Gal. I. II) 12. But I certifie you, Brethren, that the Gofpel which root preached of me, is not after man ; for I neither received it of man, neither was I taught it, but by the revelation of \jefiu Chrifi. What the Apoftlc does here certifie the Primi- tive Chriftians concerning his Commifiion, it plea- fed God to open to G. Fox was the way and means by which all that were truly his Minifiers came to be fuch. And tho' the Snake would fnggefb and infmuate as if the contrary was never the belief of any one Man in the World. It is falfe, nor can thofe who receive their Or- dination from Men, either after the mode of the Church of England, or other wife, fay they neither received it of Man, nor were taught it, but by the Revelation of Jeftts Chrifi. Ibid. p. 335. He tells, p. 6. at another time it was opened in me : That God who made the World, did not dwell in Temples made with Hands : And this at the firfi feem }d a Stranqe Word ', becaufe both Priefis and People ufe to call their Temples or Churched Dreadful Places and Holy Ground. Thus G. Fox, upon which the Snake adds a Pro- phane Lie 1 It feemt Fox, did not know before, but that God dwelt in a Church, a* a Man does in a Houfe, fo as to be locked up, and to be no where elfe when he was there. No, ■**■ 476 Anguis FlagelUtus : Or, No, Snake, there feems no fach thing of G. F. but if the People, who continue to call them Dreadful Places and Holy Ground, do know no better ; their Snperftitious Ignorance, ( if it be as defcribed by the Snake) will much of it be laid to the Priefts Charge, who have fo blindly led the People. But if none of all this Grofs Blindnefs, there is yet a Reprovable Mifapprehenfion, not grounded upon any Example or Authority from the Gofpel- Day, fo far as it's recorded in the New Tefta- ment: That is, calling their Churches Dreadful Places and Holy Ground, from a fuppofition, that after their Confecration, there is a kind of Inhabi- tation, or more Immediate and Powerful Prefence of God in them by vertue of it. This Reprovable Mifapprehenfion, as Peoples Minds did continue under it, fb they were therein liable to let it increafe to a. Superftitious Reverence. And God, in the Calling Forth of his Servant, did in this, as in other things, open his Under- standing, and let him fee, according to the Tefti- mony of the Proto-Martyr, Ads 7. 48. The Moft High dwelleth not in Temples made with hands. And he there further fhews,that Confecrations of Houfes are vain: Nor indeed is there, from the Authority of the New Teftament, any Holinefs to be attribu- ted to Place. TheDodtrine there deliver'd is 1 Cor. -5.16". Know ye not that ye are the Temple of God ', and agreeable to this is 1 Cor. 6. 1 9. 2 Cor. 6. 1 6. Ibid. And fitch are all his Difcoveries, all his New Light ; even this Fundamental Diftinguijlung Principle of the Quakers, of the Light within. The Difcoveries before-mentioned, I have fhewn to be agreeable to the Scripture -, and the Snake hath been fo far from offering to prove them other- wife \ that he would have it fuppofed they are the Conceflions of every Man in his Rig-ht Wits. Where is 3 *& toitcl) f oj tljc &matte. 47 7 is then the Objection ? Why they are Truths of Com- mon Notice ; or, in the Sttsht's Prophage Rjiilery, they are Notable Difcovcrics, the Commonefl Notions in the \\\.rld, which t?. i;. has here taken for Supernatural Revelations, and becanfe the Stake fuppofes them to have been the Common Knowledge of Mankind ; therefore he Concludes, they were no Openings from the Spirit of Truth in G. Fox. But this is a falfc Conclulion, becaufe he may find in Holy Writ, that the Supernatural Revelati- ens, Difcoverics and Openings which it hath pleafed God to give to particular Perfons j have frequently been fuch Truths. Thus the Apoitle Paul had a Supernatural Revelation in anfwer to his Petition : My Grace is fufjicient for thee, 2 Cor. 12. 9. And I would know of the Snake, who then there was, that had received the Chriftian Faith, that did not believe as much. And had the Corinthians been as .ifphcmouflyProphaneas this our Adverfary, they might have queried in his words, p. 335. Why fo Jotrijltly Ignorant as to take the Commonefl Notions hi the World Jor fuch Wonders, fuch Supernatural Re- velations. But how common or mean foever this Snake may judge many of thofe Truths to be, which the Holy Spirit hath, and doth at this day reveal and difco- vcr upon the Spirits of thofe who are obedient to it, in the Openings which it gives of the Scriptures ^ I mu ft needs fay, that were it poffible for a Man, Diliinctly to remember and repeat the whole Old and New Tcftamcnt:, fo that all the Truths there- in contained were of eaiie and common notice to him, yet the advantage he would thence reap, would be nothing in companion to the adva he may reap from having but fomc of the Truths therein recorded, opened upon his Spirit, • the Holy Spirit, which did at firft I te ' them. A. ' 47 8 Anguti Flagellate : Or, And the Reafon is, becaufe men cannot be made Holy by Imitation, but only by Regenera- tion \ which as it is the work of the Holy Spirit, fo that work is began, in what the Scripture calls the Day of Small Things. The firil Difcoveries are often fmall, not ouly to try the Obedience, but to encourage to Faithfulnefs. And they who will not thankfully receive its lowefl 'Manifestations, and obey the Difcoveries of the Light of Chrift, in the forfaking and denying vain Honours and Language are not likely to be obedient to greater Difcoveries, if they had them. Ibid. p. 332. ButG. Keith for his Chriftian DoBrine of a Chrift without, was condemned by their Late Tearly Meeting in their Bull of Excommunication. It was, not for Chriftian Do&rine, but Unchri- ftian Pra&ice, which G. Keith was denied, as the Teftimony given againft him, does fully fhew in thefe words, "George Keith, of late hath been, and " yet is adted by an Unchriftian Spirit, which hath " moved and led him toflir up Contention and Strife " in the Church of Chrift, and to caufe Diviiions, " Separations and Breaches amongft them than " Profefs the Truth ; and that the tendency of " Divers of his late Writings and Actings, hath " been to expofe the Truth and Friends thereof. What has Chriftian Do&rine to do with fuch Unchriftian Actions? They have no agreement ^ and this was the Caufe there affigned of our de- nying him. The Snake now gives (p. 333. ) part of a Let- ter, which he fays W. P. fent to R. Turner of Penjilvaniay in which, fpeaking of G. Keith, are thefe words, " I love his Spirit, and honour his 44 Gifts, and his Peculiar Learning, efpecially 44 Tongues and Mathema ticks, his Platonick Stu- £ dies too 'y all being fandified to the Truth's Ser- vice, / - — ^ 3K ^tottel) fojt tljc <5mafec 479 toitclj foj tljc ^mafcc. 481 But fince die Snake hath thus taken upon him- felf to he a Kmrbt Err*m* 1 will direct him to a piece or Work of the fort he here fpeaks of, and if he can get fatisfaction, he may pretend to be Captain of the Band of Knight Errants. He may find it In John Dailies Treatife of the Right ufc of the Fathers, firlt Book, p. 104. In thefe words. u St. Hilary, St. Ambrofc, and others } whorob- cc bing poor Origcn without " any Mercy, do not yet do Vid. Hlcrom. Afol. " him the Honour ib much adv. Ruff, ad Pam- " as to name him fear eel y : mach,& Marcel. & " This is certain, that you £p. 141. ad Marcel. " fhall find in St.Ambrofc ma- cc ny times whole Periods, and whole Pages too, " taken out of St. Bafd ; but unlefs my Memory " foil me very much, you fhall never find him " once named there. Thus he. I [pare to give more fuch Inftances till the Snake fhall here have demanded Reparation in due form. But now we are fpeaking upon the vice of Stealing, it may not be improper to remind him, that it had been highly neceflary for him to have furveyed himfelf, and conlidered with what Face he could unjulcly object Theft to E HcnvgU, becaufe he fpeaks of the fame Subject in the fame manner witn John Selden, whom he alfo names: While himfelf, if he had been duly profecuted for Theft, mult of neceility have been hang'd, if at lealt the Law of the Country where he Hole the Virgin, whom he made his Unhappy Wife, be in that cafe agreeable to ours. But as to the Punifhment I fhall not now enquire, nor yet what Reparation he made to the injured Pa- rents or Relations. But as to the Fad, it had the Forms of Theft, in that he had not their good leave before he took her : and whether the Canons Ii do 482 Anguu Flagellatut : Or, do not declare the Theft of Souls, the Stealing of a Wife to be in the fame Clafs of Crimes, in which himfelf puts Obedience to the King de Fatto. It may be proper for him to confider, which if he find, and that he fquares himfelf in his Repen- tance for that, by his practice in this j his Re- pence will be as lingular, as his tenacious Difbbe- diencehath been obfervable. But of this, now no more, nor had there been fo much, nay here none at all } had it not been thrown in my way, by his firft crying out Thief Thief The Snake hath m this Settion made very many fcornful and falle Companions ( according to his title) between G.Fox^Mnggleton and Oliver's Porter ^ which is but a repetition of fomewhat of the fame kind in the beginning of his Libel, and which I have replied to, from p. 33, to 35. it being there fomewhat Argumentative \ and the Enlargement which he here makes, together with the Addition of Oliver* % Porter in the Comparifon, has fo much of Scandal to all the Pretences of Religion, that his Impudence deferves no other Anfwer than Si- lence, nor himfelf any other treatment, than as a Perfon very Contemptible, even as the Scandal of Religion, and the bane of Society : In that againft the Experience of many Thoufands of our Friends, againft: the knowledge of very many Perfonsofall Ranks, amongft whom are ibme of Chief Note and Dignity who are not of Us, before whom, and with whom G. Fox for Forty or more Years,even to his Death, had occafion toconverfe: Towards all which Perlbns, his Sobriety of Life, Peaceable Be- haviour, Exemplary Converfation in Godlinefs and Humility, was evident Demonftration, that he acted both as became a Man and a Chriftian : Should yet after his Death be by this Incendiary, lifted with a Known Mad- Mm and Profeft Liber- tine* I come 31 £>t3ottclj foj ttje £mabc. 48 j Iconic now to Conlider of a Letter which the Snake gi\ es at the end of his Libel, which he fays is Spelt A/id Pointed according t9 the Original, and of which he gives fome bits before in p. 115. And here I have to fay, that what he calls John Audio/id's Letter, I have many Reafons to believe is none of his. For, Br ft, Some former Advcrfaries have ( as the Snake, p. 115.) pretended to give fome Pieces of it} but have contradicted one another, as to the Matter of it ; by which contradi&ion, in terms, it is fully fhewn, that they could not all be right, as they have pretended they were. Secondly, As to the Spelling and Pointing of it, it is fo far from being agreeable to John Aadland in other of his Writings ; that it hath many plain marks of being Spurious, becaufe he was Correct in both ; and did underftand Orthography better than is fhewn in this pretended Letter. Thirdly, This Pretended Letter from J. Aadland to G. Fox was not fo well contriv'd, but that the Forgers, who have heretofore given it with a date, have made it bear date from Briftol, Anno, 1665. This was a very unlucky overfight, which as it cannot be now mended, fo it abiblutely over- throws the pretence of its being his ', becauie John Aadland was buried in Weftmerland the 24th of the 1 ft Month, March 1663. being the laft day of that Year. So that it appears he was dead about two years before the Date of the Pretended Letter. But Laftly, John Aadland, has in a Collection of Books and Epiftles writ, fome by himfelf, and fome by him and John Camm, and of which we have undoubted Proof that they are genuine, giving very many Teftimonies of his Clear and Chrifti- an Principle, Holy Reverence and Honour to Jefus Chrift according to Holy Writ, which do effe&u- I i 2 ally 484 Anguis Flagellatu* : Or ally fhew that it was far from him, to attribute Divine Honours to G. Fox, or any Mas. Some of which Testimonies I fhall here fubjoin from that Collection , &C. Collection, &c. p. 1 8c. u I muft walk according u to the Commands of Chrift and his Apoftles. Ibid. p. 188. "Walking in the Spirit which M mortifies the Deeds of the Flefh, being fubjeft 44 to the Crofs of our Lord Jefus Chrift, here is- reft " to the Soul. Ibid. p. 190. " We fee the way of Life to all 44 that believe in the Name of the Lord Jefus. Ibid. p. 202. " The Jews had a Law, by " which they judged the ^olp {Ltit that he ought " to die. Ibid. p. 222. " We find acceptance with God " through Jefus Chrift. Ibid. p. 2 87. " They ( the Holy Prophets ) " Pro- 44 phefieS of Chrift, who was born, not by the 44 Will of Man, fuppofed to be the Son of Jofeph, 44 which was the Son of God. Thefe, with very many more Plain and Volun- tary Confeflions of J. A. to the very Chrift of God, in that Collection of Books, &c. do fully (hew, that he was very far from owning any fuch Blaf- phemy or Idolatry as the Snake does fuggeft. Be- sides, what I have now here faid both in oppo- sition to the Pretended Letter, and alfo by Quota- tion from that Book of John Andlands, hath been before ipoken to by GW. in his Jufi Inquiry, printed 1593. which the Snake ought to have invalidated, if he could, before he repeated thefe Obje&ions of other Adverfaries. What I have herein faid, hath been with purpofe to remove that Falfeand Envious Covering which the Snake, in his feveral Charges hath endeavoured to cover Us with. Reader} 3B ^uutclj foj tfje £>naKc. 485 Readc, A^ thou (halt have read it with an Ini- tial Mind, thou wilt then be able to make a true Judgment how tar mv End is Anf\ver\l. As for what follows, it is G. II"s own Defence in An- fwer to the SrtMkc's particular Objections to him, in what he calls Remarks upo?i G. W^ Creed, and a Supplement upon Oca/ion of G. W's Anfwer to the Snake in the Grafs, Lucly Pablijlicd. I i j A Sup di V 4S6 Anouu Flagellate : Or, A Supplement, upon occafion of what the Snake calls, Remarks upon G. W'j Creed; and in Reply to the Supplement in the Snake, upon occafion of G. W\ Antidote, &c. in Anfwer to the Firft Edition of The Snake in the Grafs. By George "^Whitehead. SECT. XXII. % s A Reply to what the Author files, Some Remarks \ipon George Whitehead \ Creed, Rehting to fome of the Par* ticulars beforegoing, taken out of the Antidote, <&c THe namelefs Author of the Snahin the Grafs^ having vented his and others Venome, and great Spite againft the People called Quakers in General, and divers Particulars by Name : Now, to compleat his Deiign of great Envy, he muft put forth his Sting, and have a fling and fit of Hiding like an angry Snake, or as one that Whifpers out of the Duft, Ifa. 29. 4. againft the faid G. W. I being the Perfon aira'd at, may no ai ^>\»ttclj fojt tlje £>nafcc; 487 now briefly anfwer tor Troth, and tor my felf, as concerned. :. 1 he word Creed he impofes upon me : 'Twas no formal Creed or Summary or" our Faith, though real Truths by way of Poiitions in the affirmative, as a Chrifti;m Teftimony, in dired Oppolition to E B*$ great Abufc, fa lie Charge and Perverlions, which with a negative Tcirimony agaiuft him therein, arc both adapted to anfwer his own Terms, Words and Phrafes, that our Teftimony aud Politions mighc be the more apparent againft his Abufe and Perverlions •, for I know no Ad- verfary that I find fault with, but I can freely and in good Confcience aflert my own Senfe in the Matters in Controverfie, as well as oppofe his, tho' it be not in the manner of a formal Creed, yet true in it (elf ^ for we mould have numerous Creeds, if all Pofitions we write in Oppolition to Oppolers, mud be efteemed Creeds, or Summaries and Cohfeffions of our Faith*, neverthelcfs, we be- lieve what we afTcrt and vindicate in each parti- cular. Snake p. 175. My Accufer prefently (hews his Prejudice and Enmity againft me without caule, As with a new Confejfion of Faith, in fitch dubious and general Terms, as may at firft fight deceive the unwary Reader ', tho? I gave it in as plain and as much in fcriptural Terms as I could, and as the Matters concerned would admit of. And I know my own aceiity therein better than my Accufer, who iri- fincerely calls me Honefl George, whilft heisafperr fing me and cafting Dirt at me, as Deceiving, keep- ing cjf\ cwttraditling the Hczrt of the Hercfie, fill pejervi^g it fafe and untouched', and not only fo, bnt often with a flily, infinuaud Excufe and Dejenie of it. So that my confefling Jefm to be the Cm ft, and both frit coming m the Flejl) and in the Spirit, according tQ I i 4 holy 488 Anguti Flagellates : Or, holy Scripture-Teftimony, and alio to the Holy Scriptures of the Old and New Teftament, namely^ the Holy Dotlrine and Divine Precept therein, as gi- ven by Divine Inspiration ( on which much of my faid Confeflion againft F. Bugg depends ) this hath no beter Acceptance or Refentment with my Ac- cufer, than as no Contradiction to the Heart of He- refie, but as ft ill preferving it fafe and untouched \ and which is worfe, a (lily mfinuated Excufe and De- fence of it. Oh fad Stuff! Whither will not Pride and Envy precipate fome Men ? What fcriptural- ly to confefs Jefus Chrift and the holy Scriptures (as above) is this no Contradiction to Herefie? But to preferve, excufe or defend it ? What's He- refie then, pray? Is it to confefs Jefus Chrift come in the Flefh, &c. acccording to holy Scripture- Teflimony of him ? Oh! Forfhame, leave off fuch blind Envy and blafphemous Abufe. And now to come, to the Point, How or where- in have I jlily infinuated Excufe and Defence of it (i.e. of the Heart of Herefie , as before?) p. 175* Thus (faith my Accufer) in his fir ft Article he confeffes Jefus to be the Chrift, even the fame Jefus Chrift who was born of the Virgin Mary at Bethle- hem, &c. I confefs this is part of my Confeffion, but can- not believe this is either not contradictory to the Heart of Herefie, or that it is any Excufe or De- fence of it. Nor that our confeffing God or Chrift to be our Light, can be any fuch Excufe or Defence. Neither do we attribute the Name Chrift to any ( much lefs to every one ) of our felves, as we are often falfly accufed, as here, whence he alfb moft unjuftly infers, That then this will appear that this Confeffton of Whitehead'/ is a meer Fallacy, while it attributes ftQtftOJ? to Jefus Chrift than to G. W. Which 31 ^toitctj toj ttje ^nabe. 489 Which is a very foul and abfurd Falfhood and, notorious Lie in Fact, and contradiction to my faid Confeilion ( even fo far as it is cited by him- felf as before ) which is, i. u We fincerely own, " profefs and confefs Jefus to be the Chrift, even u the fame Jefus Chrift who was born of the Vir- tt gin Mary, at Bethlehem in Judea, Mat. 2. fuffcr- " ed Death upon the Crofs, without the Gates ct of Jernfalem, was quickened and raifed again tc by the Power of God, and afcended into " Heaven and Glory, according to the Scri- u ptures. Now have I herein attributed no more to Jefus Chrift than to my felf, as he faith ? Where did I ever attribute this to my (elf? Where is the meer Fallacy ? Not in my Confcflion to Je- fus Chrift, but in this Horrid Abufe, and Grofs Ferverfion thereof. Did I ever fay that I am cfus Chrift ? Or, that I was born of the Virgin Mary ? Or, that I fujfered Death upon the Crofs Jcrufalem ? &c Oh ! For Shame, who cannot fee fuch Malice and Madnefs as my Advcrfary has vented againft me in this Mat- ter ? Again, I find no Fallacy in my Confeflioa to Chrift, as without} nor is there any, unlets I had denied the Virgin Mary ( of whom Chrift was born ) to be without, or Bethlehem^ and Judea and Jerufalcm, to be without us ^ nor cloth Chrift, being without, prove him not to be our Light within •, for the fame Chrift faid, lam the Light tf World, therefore he is our Fight, yea the Qua- kers Light (as he calls it) they being included in the World. Does not the Sun fhine in our Hou- Jes, becaufe the body and Fuhiefs of it is without cm ? Mr , * . I 490 Anguis FUgellatus : Or, CC cc My Accufcr Quibbles and Quarrels with Art. 1 o. of my Confbffion, viz*. " Our Minifters do " not Teach that the Name of Jefus and Chrifl belong to every Member in the Body or Church, as amply as to Chrifl: the Head. And here he leaves out all the following ex- planatory part of the Article, (as he calls it) and Scornfully defcants upon the Word amfly be- ing in a different Black Character, left ( quoth he Ibid. ) you foould miftake and think that George was Chrift at amply at Jefus, And then goes on fcoffing, That was mode ft indeed ; but then George thou art Chrift as well as Jefus , though not fo amfly : Which is both a falfe Implication, and foreign to my Intention. The word amply in that place, was only ufed and intended in direct oppofition to F. Buggh falfly faying, The Quakers Teach, That the Name Jefus and Chrift belong- to every Member in the Body, as amply as to Orrift the Head, New Rome Arraign'd, p. 47. But even in the fame 10 Art. quoted againfl me, I do not allow any Mem- ber to be called Chrift, but exprelly difallow ity though I confefs how Chriflians have fbme Inte- reft in his Name, but not to be called Jefus, but Chriflians. The explanatory part of my Con- teflion in the faid 10th Article, difingenuoufly left out by this Scoffer, is in thefe Words, viz.. " But that the Divine Anointing ( to which " Name Chrift hath relation ) virtually is in fome meafure or degree afforded to every Member of his Body, but not fo amply as to him the Head ', nor for any Member to be called Chrift, but a Chriftian -, becaufe Chrift received the Anointing, " the Holy Spirit, not by meafure, but in fulnefs -, cc and becaufe he is the Head of the Body, the " Church. u cc cc Aad 3( §>toitct) fot ttjc £>nabc- 491 And this very Matter is more fully explain- ed in my Charitable EJfay, in Anfwer to F. Buggy p. 4. as before. It was far from my Thoughts or Intention to imply any fuch thing, as That I am Cjnfi as well as Jefus ; for I have often written my (elf A Servant of Chrifl -, and fo I am, I Humbly Blefs his Name that is above e- very Name. Therefore I am dill very unjuftly acenfed ( Ibid. ) with Rank Sophiflry, Doging and Deluding, and cafl'mg a Aiift before the Lyes of Poor Deluded People , or Leading them into the Alyflery of Iniquity, or of any Equivocation or Je- fuxtical Confcffion of Faith. I have a Conference to- wards God in what I confefs, and in good Con- fcience teftifie, That thou my fcornful lurking Ad- verfary, haft caft n?anifold falfe and grofs Defama- tions upon me, and many others of my Chriftian Per ftia Hon. And in the true Senfe of Scripture, I have both confeffed Chrift's coming in the Flefli, and as he the Word was made (or took) Flefh, John 1. 14. And more than the Socininn>, I do ftill confefs, Tljat at the Reafonable Soul and Body is One Alan, fo He that is God and Man, is One Chrifi. And whether this will give Satisfacti- on to an Implacable Adveriary or no, I va- lue not s knowing my Confcience Clear in the Sight cf Him who Judgeth Righteoully, which I am lime this my Unjuft Judge, and Falfe Accufer, is not, who prefcntly after he fa (tiled me Honeft George, unjuftly Brands me with Infamy, as Sophifby, Delufon, Depth* of Sa- tan, Aiyfcry of Iniquity, Equivocation, Jejuitical Confeffwn, &C. Oh ! Hank Malice, Bitter Ea- vy, &c. As 492 Anguis FUgellatm : Or As for ray Confeffion in the 7th Art. alledged againft me, it Hands good and true, viz.. " We own no fuch faying, as that the Holy Do&rine, or Divine Precepts of Scripture, is either Duft, Death, or the Serpent's Meat, but truly profi- 9 table to us by the Affiftance of God's Holy Spi- " rit given to us, &c. And this was in direct Oppofition to F. Buggz faying, Tbefe Quakers, who pretend to own the Pn~ cepts and Doctrine of the Bible to be Holy and Bleffed, yet fay his Dufi and Death, the Serpents Meat, &c. Apol. Introd. p. 1 8. to his New Rome. Q We do not believe any of thefe Quakers ever fb faid of the Precepts and Do&rine, nor do they own any fuch Saying, I wholly difown it.] But then to beg the Queftion, What was it you called Duft and Serpents Meat ? Was it nothing elfe but the Ink and Taper ? Did any Body ever fay, Hoat thefe were not Duft ? Or, Is that any part of the Controverfie be- twixt us ? Snake, p. 1 77. Here he yields the Point ; he grants the Ink and Paper to be Duft. I laid, Will decay and turn to Duft', but fb will not the Word, the Gofpel, nor the Holy Doctrine contained in Scripture. And it has been confefs'd by F. B. and others, That Holinefs is not afcrib'd to the Paper and Ink ( or Inky Cha- racters) that will decay, but to the Holy Doctrine and Precepts which will not decay, but be perma- nent and endure, and therefore are called the Holy Scnpt ares, with refpeft to the Holy Matters there- in contained. That the Books and Writings in Ink and Paper will wear out, fb will not the Word, is evident- Jehoiakim, King of Judah, could burn Jeremiah the Prophet's Roll, or Book, writ with Ink by Baruch, but not the Word of the Lord, nor properly the Words thereof ; for the fame Word caufed all the former Words to be written again, after at fetottet) to? ttje ^nafee. 49? after the Roll was burnt, Jer. 36. If then the Books, the Paper and Ink be combuftible, or will decay and turn to Duft, but not the Word, nor the Dottrine-, Where's then the Controvcrfie in- deed, when the fame thing is granted on both fides ? He quotes Gr. My ft. p. 302. as faying, Paper and Ink is not Infallible, that will come to Dnft; unto which the I Vord, Chrift, and the Spirit, is preferred, in the ftme place quoted. And in the laid Gr, Myft. p. 78. by %ttttt, he there means Paper and Ink ; but the Scripture, the thing it fpeaks of, is Spiritual, the Word is Spirit. And further, p. 127. the Scripture (or Writing) it felf, without the Spirit that gave it forth, is a dead Letter in it felf. The Spirit is that that gave forth the Scri- ptures. For my part, as I am not in the leaft confeious to my felf of the lead Contempt of Holy Scripture, nor yet of the Bible ; for I have always preferr'd it to all other Books extant in the World, and more affe&ed Reading therein, than any other Book, even from my Childhood -, and often blefs Divine Providence, for preferving to us the Scri- ptures: So I know of none among us guilty of contemning them : Neither is what's faid, from any Contempt of Scripture, no more than it is of the Earth and the Heavens, to fay, They (hall wax old and perifh, but the Word that made them endureth, Pfil. 102. 25, 26. Heb. 1. 11,12. But fay what we can in this Cafe to clear our felves of any Contempt to the Holy Scripture, this our un- charitable Judge and Accufer will not believe us: He's bent to afperfe, he has fwallow'd down fo much of the four Leven of the Malice of a few falfc Brethren, Perfecutors and Apoftates, from whom he derives much of his Authority } and thus fcur- rilouily 494 Anguis HageUdtUtS : Or, riloufly and mofl falfly impofes upon me, viz.. And therefore George, notwithftanding all thy me ally Mo- defy, it is ; it is indeed George, it is the very Doctrine of the Scriptures which you, blafpheme as Duff, and Deaths and Serpents Meat, on purpofe to bring Men off from trying your pernicions Herefies, by tbofe Sacred Oracles, Ibid. This is a pernicious Abufe afcd Calumny, againfl my felf, and others of us ( to out-face us againfl our very Senfe and Conferences) and in good Con- ference I Teftifie againfl it -, it never entred into my Intention or Thoughts, fb to blafpheme the Do&rine of the Scriptures, as to term or deem it Dull, Death or Serpents Meat : the Lord rebuke this lying, envious Spirit. Neither do / vilifie the written Doctrine and Pre- cepts of God, in comparifon of our New Light (as he falfly calls it, p. 177.) but reverently eflcem them: The Man makes no Confcience of Defaming us. Neither do we quarrel with the Law, and the Tefii- mony, nor yet with Writing or Scripture, as 'tis in Ink and Taper, but diftinguifh between the Wri- ting, and the Things written, which is no contempt to either. We are thankful to Divine Provi- dence for both the Scripture, or Writing, and the Holy Doftrine and Divine Precepts therein writ- ten 1 for they teflifie unto Chrifl our Light, and our Light to the Truth of thetn. And to what he faith, If any do not teach the fame, i. e. according to the Law and the Tefiimony, or writ* ten Word, it is becaufe there is no Light in them, Ifa. 8. 20. And then puts this Emphafis upon it, No Light, George! Mark that: Tour falfe Pretences to the Light within are here over-ruVd, Ibid. I deny that our Pretences to the Light within is either falfe, or are here over-ruFd -, if they fpeak not according to this Word, it is becaufe there is no Morning _jj^tejtcft f 01 t\)t jgsmafte. 49 5 'vw( to them. If he'll fee the Note from the Hebrew in fomc Bibles, he may fee no Morninf in the Margin, over againft no Light: Then Jet him Mark that. But is there no Light in the Creation before Morning, either inward or outward, pray > Did not the Light Aiine in Darknefs, before it mi- ned out of Darknefs ? And had not the Believers a more fure Word of Prophecy, whereunto they did well to take heed, as unto a Light mining in a dark place, until the Day dawned, and the Day- ftar arofc in their Hearts? 2 Pet. 1. 19. And are not many reproved by the Light in them, for tel- ling Lies, and ipeaking contrary to the Word ? &c. And therefore there was fome true Light in them* before the Morning appeared to them. And though my Accufer fays, Ibid, Thefe, and fuch-like Texts, detetl and explode the miferable Igno- rance and Blafphemy of thefe Pretenders to Light, for which we have his own ipfe dixit, and much fuch Raillery, but know no plain Texts of Scripture yet produced by him, that fo detecls us ; but his own Falfhood and great Ignorance about the Light is very apparent. Again, he falfly defames and reproaches me, from p. 28. Of Innocency Triumphant, with excu- fing and jnftifying Diabolical Suggeftions in the Oua- ker-Rcfuge (he faith) againft the Authority oj^the Sacred Scripture, by faying, That it aueftionedbut fome, not all. J ' This Accufer has a molt odious, injurious courfe of defaming and perverting, as well as curtalizing our Words, wherein he has taken part with his famous Author, F. Bugg, to whom the Anfwer was given, on which he grounds his black Charge againft me, Of Juftifying Diabolical Surgejlions, &c. In which Anfwer I exprefly declare thus, viz* Hti Accufation that the Quakers lnfinuate, in a Book called 496 Anguis hUgelUtm: Ur, — ,< ,is , ,, — , called The Quakers Refuge, That cLdUjat the true Prophets fpake was falfe, and (Lltljat the falfe Prophets [poke was true, p. 47. New Rome Vnm. p. 23. We difbwn thefe Exprefllons, and I think they are not duly inferred from the faid Book, queftioning whether fome Words were not fpoken by wicked Men, fome by wife Men, ill applied ; fome by good Men, ill expreffed, &c. Now, at my faying, Tet this que- fiioned but of fome Words in Scripture, not all', he takes occaflon to Rail fearfully againft me, as a Juflifier of Diabolical Suggeftions. When my An- fwer was not with the lea ft intent to oppofe or leflen the Authority of the Sacred Scriptures -, but in direft oppoiition to F. Sugg's Calumny, in thefe general, odious, and falfe Exprefllons, viz* That the Quakers infmuate, that (HLltjflt the true Prophets fpah, was falfe. Which Exprefllons we utterly de- ny, as both in themfelves grolly falfe, againft the true Prophets, and falfly charged on the Quakers, to defame them. And as to the Queftions cited out of the Quah Refuge, at which Offence is taken, 1 . They are not mine. 2. I do not believe they are the Author's of that Quah. Refuge, though Cited by him. 3. It is apparent he does not efpoufe them as his own Judgment, nor make them the Matter in that prefent Controveriie, nor refblve them in the Af- firmative -, buc feems to recite and wave them, as Originally proceeding from fome other Perfbn, as I underftand. The furtheft that can be drawn from my faid Anfwer to F. B. that may feem offenfive (which I fhould be forry for, if 'twere really fo) is my feeming to grant the Queftion, That in fome Words fome true Prophets were miflahen. And if this Le made an Offence, I think 'tis no real one, for I deflgned none: However, I ftill confefs, I believe the Record of Scripture to be true. Good Men, and fome 31 Steitcfr fo? t\)t Snafce- 497 fome true Prophets alfo have been, and may be miftaken in fome things, and have had their Weak* Defies and Failings truly recorded in Scripture ; and alfo their Deliverances, for good Ends and Admonition to others. Was not Samuel a good A! ad a Prophet, and yet miftaken, when he took Eliab for the Lords Anointed ? i Sam. 16. 6, And in the Argument upon Job in the ancient Bi- ble, is marked, " That Job maintaincth * good Com) u but haiidleth it evil. Again* his Advcr lories have ' mi evil Matter, bat they defend it craftily. Moreo- ver, he was ajfured that Cod had not I .:led him ', jet through his g>'eat Torments and Afflictions^ he u bur f} forth into many Inconveniences both of Wordi cc and Sentences. See the Argument at large. And was not the Prophet Elijah miftaken when he thought himfelf alone, or none id Ifr.nl but himfelf, that was zealous for the Lord God of kolrs? But what faith the Anfvver of God unto him? 1 ' have refer ved unto my J elf feven tl: dMen^ that have not bowed the knee to Baal, I King. 19. 10,* 18. Rom. 1 1. 3, 4. And to fay but little of t Old Prophet that perfuaded the Young Propher? contrary to the Word of the Lord, 1 King. 13. i could inftance Jonas, David, and feveral othei that were good Men, who had fome Weakneflc find Miftakes in Words and Actions, y?r. the Lord .! to -the id helped tfiem, a the I nte of their Hearts towards hiift And (e Things being truly recdrded in Scri pi for Infraction and Admonition, we truly elteeifl ripcurc- Record thereof And even where t W^rds, Lies, Sldfphi 'ions I [eked Perftcutors, and the Ju s m, are recordc I in Scri] cures, we own the Record or Hii eof t 1 I high y -. r Iul1 .:..... 498 Anguis Flagel/dtus : Or, to Men. And to diftinguifh between the Words of God in Scripture, and the Words of the Devil, is but what the Scripture it felf doth, which can be no Contempt to it} for I have known fome Humble, by fome of the Prieils making no diftin- frion, but calling all that's written in Scripture the Word of God \ as one that was the Mayor of Thetford near forty Years ago, told me, That a Prieft wanting Induction into the vacant Benefice, and preaching there for Approbation, took his Text out of the Words wherewith the Devil tempted Chriil, Mat. 4. And bidding the People hearken to the Word of God, as they ihould find it written in fuch a Chapter and Verfe -0 whereup- on this Perfon that told me of it was fo offended, that he would not give his Voice to chufe the faid Prieft, becaufe he had told them, that was the Word of God, which was the Words of the De- vil. Now let none be fo dilingenuous as- to take this as in Contempt of the Holy Scripture, Do- ctrine or Precepts therein \ for where either the Words, Blafpemies, wicked Actions or Perfecuti- ons of the Devil or Men, are therein mentioned, the Record thereof is true, and in Teftimony againfl them, and the intent of fuch Record holy* )uft and good. Farther my Accufer tells me, Nor is my Salvo more inc ,&nabc, 499 But / ( quoth he) this is not rc-affnning your G riJHan Tcflimony in the Affirmative, M thou Ifi promife, &C fiill hiding your Jclf in the Dark in Negatives ; But we won Id know affirmatively, what it is you do profefs ', and this thou didfi promijc, and this thou haft not performed, p. 1 79. Here he accufeth me wich breach of Promife; but very falfly, as in the faid nth Article it is plain, that my Confcflion of Chrifi Jcfiis himfelf, is not only Negative but affirmative, namely, He being the Sub fiance and End of all Figures, Types and Shadows. Is not this Affirmative, pray? And as remote from Truth is his accufing the Quakers Books of calling Chrifi Jefus a Type or Figure of their Light within, p. 1 83. I know no fuch Books of Che Qua- kers that fo call Chrifi Jefus A Type of our Light within, but that he is our Light, which hath in- hten'd us among the reft of Mankind. It's implied by way of Queftion, That Chrifi clothed him/elf in FlejJj and Blood, and that he took Fleflj, &c. for fo (quoth he) it may be faid that our Soul is clothed with our Body, as with a Garment or Veil. It is not Words* but the meaning that we con- tend about, faith he, p. 1 80. We know beft our own Meaning, being well fatisfied that 'tis according to Holy Scripture. Where's then the defference ? he then quarrels with our Meaning, not with the Words here, but elfewhere : he doth as his Author F. Bwrq- has done with the words Veil and Garment, in J, P's Qucfiion to Profcffors : But this Author yields the Point, he aflents to both •, As our Soul is clothed with our Body, as with a Garment or Veil ', and lo of Chrift. Which warrants J. P's Queftion againft his Author F. B. and himfelf, at lcaft fo far as not to make a Subject of any further Contention a- gainft us. K k 2 Again, ^oo Anguis Flagellate: Or, ' ■■ '■ " " ■ i i»i ■ , i i, , ^— —fc Again, my Accufer brings a heavy, black Charge upon me in thefe Words, Ibid. p. 1 80. viz. In this fame nth Article We are now upon, after your full and Affirmative Declaration ( before he would have it Negative ) you fubborn Two Texts as Favourers of your damnable Here fie before-told, yet (fay yon, Jlily ) his Fleflj was called the Veil, Heb. 1 o. And he took upon him the form of a Servant, and was made like unto Men, and was found in the %^^n, Shape or Fi~ gure of a Man, Phil. 2. 6, 7. And then exclaims, Ah George ! George ! / could forgive thee any thing but this : What ! put upon us at this rate I In feems my citing thofe Two Texts, and al- ledging them to prove that the word Veil was applied to ChrifFs Flefh which he took upon him, and the Word x^n, Shape or Figure of a Man, to the form of his Manhood or outward Man, tho' 1 intended no other than that, without the leaft Contempt to Chrift : Such Words might be ufed $s they had been by fome of our Friends. For this it feems I have committed fuch a heinous and un- pardonable Crime or Sin, as this my Severe Judge cannot forgive: This is reprefented as my highefl Offence -, and truly I fhall not need feek to him for Ablblution or Pardon, nor to be my Confeflbr : I have a merciful and faithful High Friefl to apply and appeal to ; I need not go to unmerciful and implacable Ones for Pardon -, efpecially fuch a one as has lb fnamefully calumniz'd me with fubbormng Two Texts as Favourers of damnable Herefie. How comes this Accufer, in his Fallibility or Uncertain- ', thus feverely to condemn me, when he cannot 7£tPl<: Matter of Fac~t about the Two faid Texts, being alledged in behalf of my Friend's meaning, and not at. all with the leaft Intention to leffen the aity or Glory of the Son of God ? No, far be ■ :■■ om me, And whefe's my unpardonable Sin in she 21 ^)ixiitclj foj tljc &na&c 501 the Application of the Text, Phil, 2 ? Why lie faith, George Whitehead brings in the word Figure, which is not in the Enalijjj Ira)? flat ion. And what then ? BtU lei him have it, he mmfelf makes it fyno- nimoHs to Shape, p. 183. And he is forced to let me have it, becaufe he cannot well deny it, without difparagement to himfelf. But herein he would place on me a Mif-application of the Words, [IVho being found in the Shape or figure of a Alan, & C. ] And therefore faith, what relation has this to the calling Chrifl Jcfus a Type or Figure of their Light with- in, which I have jhewn above out of the Quakers Books ? And I have denied this as a Falfhood before, and now declare againit his manifeft Pervcrfion and In- jury to me, and my Words herein. For as I fin- ccrely difown the Words charged, Ibid. viz. The calling Chrifi Jcfus a Type or Figure of our Light withi--:, fo I could not apply the Words before in the Text, Phil. 2. to have any relation thereto:, and much lefs as proof of that which I never held : And 1 know none of us that doth Co call Jell drift A Type of our Light with m , he being the Fountain thereof. Nor thatChrift is Only a Figure, asfeffly charged by F. Bugg. Which Pervcrfion, fo far as I can find, was firlfc forged from thefe Words, in the Book SaxVs Errand, viz. Chrifi in the Befit with- out them, is their Example or Figure ; which is both one. For his being their Example, 1 Pet. 2.21. and 4- i- and 1. 15. and John 13. 15. are quoted. See alfb Luke 2. 31. he was called a Sign. Now hep.ee to fay he was Only a Sign, were a Grofs Perwrli- oii:, Cklifi was our Example. Now hence to fay he is nothing elfe but an 1 'xamplc, were an Abuic and to Jeflen his Dignity, and a variation from theSenfe:, as our Adverfary has done upon Trtift of his Author F. Bufg\ upon his Falfc Report, which is bcildes all Juftice, Morality and juai Kk . - 502 Anguis FUg^Hatm : Or, Proceedings. Now the Queftion is, Whether F*- gure may be made fynonimous to Example, for the words Example or Figure, as before ? I conceive it may. For Type or Figure fometimes points a thing to come, as in Rom. 5, 14. who was the ti/W, Figure of him that was to come. And fometimes Type or Figure denotes a prefent Exam- ple or Pattern, as in Phil. 3. 17. Mark them which walk fo, as ye have us for vvncav^ Example, And the fame word is ufed in iThef 3. 9. and 1 Tim. 4. 12. and Titus 1. 7. and 1 Cor. 10. 11. only indif- ferent Cafes or Terminations. And the word vTroftiyiAAT®-, an Example or Type, John 13. 15. Heb. 9. 23. Thus Example or Type are made fyno- nimous in T. C's Lexicon, and the like in Grit. Sacr. but more fully explained ; for there eT«z-6«r«>/ua, i. e, Exemplum, Exemplar^ Triplicem habet in Scriftwa fignificatum, 1 . Significat Typum fen Figuram rerum^ vel pr> Heb. 8. 5. vel futurarum, Heb. 9. 23. 2. Exemplum imitationis, John 13.15. 1 Tim. 4. 12. Titus 4. 7. 3. Exemplum Monitionis, five CauteU, ut 2 Pet. 2. 5. i. e. Exemplum, Exemplar, hath a threefold Sig- nification in Scripture. 1. It fignifies a Type or Figure of Things, either pafl or to come. - 2. An Example of Imitation. 3. An Example of Warn- ings or Caution. Now fee how fynonimoufly the Terms Type, Fi- gure, Pattern and Example, are rendred in Scrip- ture, and of what extent, not only in relation to the Types under the Law, but in fome refpcct to Chrift and his Miniiters, tho' he be alfo confefled to be the Antitype, Subftance and End of all Legal Sha- dows, Types and Figures. But I have not called Chrifi himfelf a Type of our Light within, nor juftifi- til the fame. As 3! £>toitct) fot tl)C £mafcc 5°? As to my Accoier's Offence at my fa '..'-> Fleft is called * lrcil, Hcb. 10. 2 . lr was to rcino. in Offence taken againft my Friend % P. for ufing tlie fume. And it would have become this Ad- versary to haveforborn his blafphemous Scoffiu at my Light ; as, George, if thy Light has hitherto forgot to tell thee, I hlefs the Lord my God, who is my Light, Life and Salvation ; he has Ihcwn me the new and living way of the New Covenant, hid) our blelled Lord and Saviour jefus Chrift con- fecratcd, prepared or let open thro' the Veil,that is to fay, hisFlefh; yea, through his Sufferings and Death, as being the Teftator, he hath enforced „ tliat New Teftament or Second Covenant ^ he took away the Firft, that he might eitablifh the Second; andfo hath open'd the Pailage into eter- nal life, into the Holieft of Holies within the Veil, and beyond all the Shadows and Veils under the Law. It was la the moft Holy Place within the Second Veil in the Tabernacle, which was called the Ho- liefl of all in the Old Covenant, that the golden Cen- for and Ark of the Teftament xcere put, and the Gol- den Pot which had Manna, and Aaron'* Rod that had bnddedy and the Tables of the Teftament, and over the Ark the Cherubims of Glory fhadowing the Mercy- Seat, Heb. 9. Exod. 26. So the moft excellent things were within the Veil, tho' there was a Beauty and Glory alio without it. All which, I doubt not were Shadows of the New Covenant, and the Spiritual Difpenfation thereof in Chrift Jefus, in whom the Moft Holy Place of that Divine Service and Worfhip ( in the New Covenant-Sanctuary which the Lord has placed in the midft of his People) is in the Spirit and the Truth. And all our Spiritual Blefiings and Hea- venly Trcafuresare in Chrift Jefus, who isourSan- £uary and Hiding-place. K k 4 And 504 Anguis VUgelUtm : Or, And it is in the inmoft, or moil inward and Spiritual Difpenfation of the New Covenant, that Mercy and Forgivenefs is receiv'd, and Chrift moll livingly and effectually known to us and enjoy'd } and in him the moil holy and heavenly Places, wherein the true Spiritual Believers lit down with him } and as being warned from their Sins in his Blood by his Spirit, are his Church and San&u- ary alfo, and thereby have boldnefs to enter in- to the Holy Place, even by that' new and living Way ( which Chrift hath prepared for us through the Veil, that is to fay, his Flefh, Heh. 10.) that we may follow him therein into Heaven it felf. And what entrance through Chrift our Media- tor we have here in Meafure received into this new and living Way, and Holy and Heavenly Places in him, we doubt not but it is to us an Earneft of a more full Enjoyment of Heaven and Glory hereafter, with Chrift Jefus our Fore-run- ner, Leader and Captain of our Salvation, we continuing faithful to the end in this his new and living Way, as true and conftant Followers of Iiim. God in his great Love and Wifdom has afford- ed feveral Difpenfations, one higher and more glorious than another, in order to bring Man nearer and nearer to himfelf} as that of the Law, and of Shadows and Types } that of the Prophets \ that of John the Baptifi , that of Chrift in the Flefh, and that of Chrift in the Spirit and New Covenant, which is higher, more powerful and more glorious than the former, and therein a more clear know- ledge of Chrift than in all the former, wherein there was fome Sight of him through Shadows and Veils, but by his Divine Light mining in our Hearts God is pleafed to give us the Light of the knowledge of his Glory in the Face of his dear Sou Son Chriit Jefus, that we all with open Face, as in a Glafs, may behold the Glory of God, and be changed into the (ame Image from Glory to Glory, s by the Spirit of the Lord, 2 Cor. 3. 18. and Ch. 4. 6, 7. Now, tho' our Adverfary has made a deal of Difpute and Quarrel with us about calling ChrifFs Flcjh the Veil, as in Heb. 10. yet he is fain to grant, Tljat Clirifl's Body is called a Veil in Relation to its Type, the Veil of the Temple, p. 1 82. but he'll have this not to be m the Quakers Scnfc. Tloey call it a Veil'-) that is (faith he) a Garment, in contra-diftin- clion to its being Chriffs Subftance, and of his Na- ture. Whereas it's rather in contra-diflin&ion to its Being, his Divine Nature, or to its Being in the firft place, or principally or chiefly Chrifl him- felf ( who is the Son of God) for whom the Body was prepared, becaufe he did pre-exifl it, or was in Being before he took upon him that Body, even in his Father's Glory before the World be- gan, wherewith he is Glorified. However, the Veil, which was Chrifl" s Flefh, ( through which he fet open the new and living Way ) we never deny to be Chrift's Body, or to be a real Body, but own it was *, and never believed it be a Fantafli- 1 Body, as I have often faid ; but that Chrifl: the Son of God took upon him real Flefh and Blood of our Nature, yet pure and incorrupted in him. And as his Flefh was called the Veil, it an- (Wers its Type or Figure, i.e. the Veil of the molt Holy Place, or Oracle where God gave Anfwer , 1 \ 6. 2?. and 8.6, 8. and 2 Chron. 3. 10, k ArA zhdc A Ufe Holy Places in the Tabernacle and 'J unple, being Places of Divine Service, then j culiar to the lii'h-lrieit 10 enter into, their Ari- in Chrifl Jcflis, the New Covenant, where t the Truth, God is tmely worlhi] 1 , ^ 06 Anguis FUgellatus : Or, ped, and meets with ( and fpeaks to ) his People, even by Chrifl Jefus their High-Prieft, who is pre- fent in the midft of his Church and AfTemblies of his People, the true and Spiritual Worfhippers, who meet in. his Name, Spirit and Power, whofe Light and Truth brings its Followers unto his Holy Tabernacles, P/^.43. 3. And as to Chrift's Subflance and Nature, what does our Oppofer mean thereby ? how has he di- flinguifhed in this Point ? Chrifl has in him a Di- vine Nature^ as well as that of Man, which he hath alfo in the purefl Senfe. But which is the greateft ? Is not the Divine Nature, the Deity m him, greater than the Manhood ? As he faid, My Father is greater than all, greater than /, John 10. 29. Neverthelefs, as our great and only Mediator and Interceffor, it was neceilary he mould be Man, as he is the molt glorious, heavenly Man; and as the Chrifl of God he is Spiritually in Us,zVz the Saints and Members, in fome meafure, by his Spirit, Light, Life and Power, even as the incorruptible , immortal Seed in Man is of the Father, Son and Holy Ghofl \ and therein all true fpiritual Believers do in mea- fure partake of the Divine Nature, being born again of this incorruptible Seed. sect, U 3! £>toitet) foj t\)t £>nafte> 507 SECT. XXIII. Some Reflections by G. W. upon A Supplement, pretended, uponocca- fion of hi* Anfwer to the Snake in the Grafs, p. 34.3. THE very Entrance into the faid Supplement confifting of divers Falfhoods, I need take the lefs notice thereof, and fpend the lefs time in its Uriel Examination, befides the Reproaches, De- tractions, Contempt and Scorn, caftupon my felf, by the Author, are of lefs value or weight as to me, feeing the Rancour, Envy, and Foulnefs of the Spirit from whence they proceed : And I al- ways thought my felf more obliged in Truth's dication, than my own Perfonal Reputation, having long been arm'd with fo much of Chriftian Faith, Patience, and Good-will to my Enemies, as Patiently to endure Perfecutions by Reproach, and cruel Mocking, as well as I have endured by Im- prifonments, and other Hardfhips. And now I do not believe the Author of the Snake fiys true, That be is very well pleased with the fud Anfwer. I am pcrfuaded the contrary, That he is very much vex'd, by having his Falfhoods in many things fo much detected, as they are in the Anfwer or Antidote. His following Reafon for being fovery well fleas' d with the faid Anfwer, is as notorioufly falfe, as the reft of his Lies, viz.. Be- 'fe it confirms all tbe Matters of Fail to every fur- i and 'vitent, for which they were produced. To evince 508 Anguti FlageUatus : Or, evince the Falfhood whereof, I refer the Ingenu- ous Reader to the faid Antidote, for his Impartial Perufal. I doubt not but this Man's Purpofe and Intent, in producing the Matters of Fadt alledged againft us, was chiefly, that they fhould be given Credit to, and that the People called Quakers, (their Minilters efpecially) might lie under all his grofs and foul Imputations and Defamations, of being Diabolically Infpired and Pojfefs'd, Deluded, Bewitched, Blafphemers, Rebels, Traytors, &c. How monftrous and improbable then is it, that I by op- poiing thefe Matters of Fad charg'd, fhould write to confirm them againft our felves ? And his following Words are mofl notorioufly falfe, viz. That he ( i. e. G. W. ) had not detetled One Falfe Quotation, of all that I have brought out of their Books. With what Conference could this Perfbn fb con- fidently thus AfTert, Tliat G. W. has -not detetled One Falfe Quotation, &c. Either he iias read my faid Anfwer, or he has not; If he has read it, be mull be a fhameful Man herein: ifhehasnot, he rnuft be guilty of great Folly and Injuftice. And farther to Detect his notorious and foul Falfhood in this, I'll produce a few Inftances of bis many more falfe Quotations, dete&ed in my Anfwer, Antidote, p. 15. 1(5. That one of the Orders given forth by their Yearly Meeting, 1693. Commands, that None jhall carry Guns in their Ships. This is proved a falfe 'Quotation in my Anfwer quoted. 2. Antidote, p. 17. That in the Anfwer to F. Bugg'j Impeachment, they ( i. e. the Quakers) would pcrjiiade us, 7 hat All they have faid againft the Pay- ment of Tythes, was Only meant by them to the Po- pijl) Clergy, but by no means againfi the Rivht of the Church 0/ England to their Tythes. * This % &tmtcl) f o: tl)c £>nafee. 509 This is plainly detected as a Falfe Quotation, as in my Anfwer 'tis declared. " This is Partially nd Wrongfully Stated. Our Anfwcr to F. U)ttcl) ioj tljc Smatve. s 1 1 ille of / . Burroughs, out of which thofc Titles, the , and the Sim ot Right coufiicfs, are taken, which are peculiar and intended to Chrift, and no other. Serious Reader, thefe few Inftances of our Adver- talk- Quotation (bclides many more which are clearl) Detected in my ftid Antidote, in An- a: to him) I hope are fufficient to evince his ihood, in AfTerting, That Geo. Whitehead has not detected One falfe Quotation that he has brought out of our Books. When the contrary is evident, that he has both made and accepted many falfe, even grofly falfe Quotations, pretended out of our Books, &c. And if to detetl fuch was the only pro- per Anfwer that could have been given ( as he fays ) then lie had that proper Anfwer, at leafr. in a good degree in the Antidote, and now more fully lince he has fo much alter'd and magnified his Structure (/. e. the Snake) therefore the Reader may not nowr iuely depend upon the Quotations he has pro- duced (as he wTould have him) if he mould think he may fecurcly depend upon them, he is very in- secure, and will be deceived, and greatly Err, in depending upon fuch an inveterate Adverfary's falfe, partial, and unjuft Quotations,' as many of them are proved to be, upon a more full Examina- tion and Detection. And if his Quotations, is in Effetl the whole Caufe ( as he faith ) then his Caufe is fallacious, rotten and nought} 'tis of no value or credit. It his Quotations in divers principal ttters and Charges againfl us, be found falfe, partial and unjuft (as they are) what's become of his whole Caufe? whofe Caufe in it to belie, flan- r, defame, and foully mifrcprefent others, but e Devils Caufe , which in the Snake in the Grafs ..noully profecuted againft us ? And 512 Anguis Flagellate: Or, " ""* *" ' —■■■ ■■ ■ ■ ■ ■ — ■—» And fb infulting and flighting he is of G. W's Anfwer, calling his Contempt and Scorn upon both him and it, that a Body would think, 'twere below his Highnefs, Learning and Parts, to take fb much notice of them, as he feems to intend. He tells us G. Whitehead's Anfwer confifts of bitter Railing andThreatnirtg, of very poor and guilty Excufes for fome things that are objected againfl them j and a total Silence or Forgetfulnefs of the mofl Material Points wherein they were accused of calling this a fevere Per- fection againfl ihem^ of Pleading not Guilty to the Charge^ without difproving any part of the Evidence*, p. 361, 362. To Deted the Falfhoods herein contained, I mult refer the Impartial Reader to my faid AntU dote^ however invalid and impertinent he ren- ders my Anfwer therein. How well confiltent is he with himfelf in this his declared Intention ? viz.. When I have leifure to confider this Anfwer of the Qua- kers, **t* 7rcJ\* (ftepbyftep, I fuppoie he means) which for their Good I do intend^ I hope by itj to put an end to my Pains in this Corttroverfie. But if the Anfwer be fo Infignificant, very Poor, and with- out difproving any part of his Evidence, what need of his further leifure fo particularly to con- fider it, or pains in the Controveriie ? But if my Anfwer require fuch deep and exact Confideration, 'tis an Indication that it is of fome weight and va- lidity, and that it does not confill of fuch Railing Threats or Evafions, as 'tis render'd, he muft have leifure farther to ftudy the Points in Controverfie, and not to fhift them off with fatfe, partial, and fturtaif'd Quotations} nor with hisuiing Railery,a.% he has confeftcd. If he makes Replication, he fhouid write more cautionllv, than to accumulate lies agamft us, which he appears very prone to. id 31 £>toitclj to; tlje £mahe. 51; In fhort (quoth he) It was intended ( i. q.C.Ws Anfvver) purely to have it to jay. That there was an Anfwcr to fitch a Book (meaning to the Snake in the Grajs ) and th.u is enough With the Quakers, whe are not permitted to read the Booh that are written un/l them y And receive as Gofpel whatever their Rab- bles Dictate. This is Ridiculous and Falfe, as all that know us will own. 1. As if our Anfwer were no Anfwer at all, but only intended to have it to fay there was anAnfwer. 2. And that this fo faying (though no Truth in't) is enough with the Quakers : Thus credulous he unjuirly renders the Quakers'. 3. That they are not permitted to read the Books that are written againlt them, is fuch a notorious known Lie, that Thoufands of the Quakers can teftifie againic it •, belides, many think themfelve* obliged to underiland, what our Adveriaries write againft us, whether any new Matter, or only what's old, obfolcte, rutty, nafty Stuff, that has been long fmce thorowly Examined and Anfwered^ like fuch Stuff as Bug* and the Snake have frequer ly reiterated, to fpit^and vomit abroad their \ nom,Rancour,and Deadly Malice agamic the People of God, in derilion term' d Quakers. , And how can we, the faid. People, reaibn fuppofe that fuch inveterate Advei fanes ean fuch their Pains againlt us to reproach us) dcy any fitch Chrifiian Duty towards ns^ as to contribute thi'.; ns to- open om Eyes, and Jave ils from dc fir hIUgji both of Soul and Body ? p. 3^1. (as this bitter Ad- verfary faith for himfelf) fuppofmg us under De: lufion and Blindncfs, by our Infallible Guidesj he often derides them. ( fcj with what (ciem can t: Envious Auvci Li , . 1 hitf h; ha other Dcfign (or Cncei . Jod) JL 1 514 Anguis FUgelUtus : Or, 1 .. » . our Good and Salvation ? When he has- publick- ]y defam'd and reproach'd usj as Blafphemers ao-ainfl God, Chri/l, and Holy Scripture's \ Enemies to Government, deluded, bewitched, pojfejjhd with the De- vil : as if we were not fit to live upon Earth, or under any Civil Government, then demurely to- te II us, I will venture their Difpleafure7 rather than fail in my Cbriftian Duty towards them, to contribute my Tains to open their Eyes and fave them, &c. Oh Snake! thou hall (hewn thy Venomv thorf haft been long hijftng at us, well not believe this thy now Fawning and Hypocritical Pretences -7 whofe Treatment of us, tike as if Rude Perfons Ihould fmitc us on the Face,, and gather all the Dirt they can-outof Kennefe, and throw on our Faces,, Eyes and Clothes, and then tell us, Oh I we love you ; what we do unto you, and all this Pains we befioW upon you, it is all in Chrifiian Duty to you, to open your Eyes, and fave you from Defirudrion, both of Soul and Body ', we have no other Defign than your Good and Salvation ! And to make us believe they are Sin- cere herein, Prefumptuoufly fo tell us before God. And now that the Reader may not take tho Man's Supplement wholly upon Tru/F, he pretends Mere to give him a Specimen of the Truth of what he fays ; . behold what fpeciat Specimens he gives againft G. IV. viz.. p. 3 5 1 . I. Firft then, he wholly paffes by what one would think 0 Material Objtclion again f them of the manifefi Pof- Jejfions of many of them, and fome of their chief Prea- chers, by the Devil, which rtas in the beginning of the Preface :■ But he ( i. e. G. W. ) fays nothing to thisy nor reckons it as any of the Aiifiakes, Abufes, or Ca- lumnies in the Snake , for having made a Catalogue of fhefe (as he endeavours to prove them) he begins at Page 93. of the Preface, and fo goes on', whereby we r+ay reajonably fuppo/e he found none fuch in what went before. ' To- 31 £>tx>if ct) fcj tlje £mafcc 5 1 Towhich I reply, This his Specimen is .is felft as his materia] Objection and Cnarge, OfJtfaniftft FoJfifjioHs by the Devil. For, i. 1 is falle that i wholly dais by, and (aid nothing to the fame my Aniwer. 2. That I did not reckon it any of the Mi flakes, Abides, or Calumnies in the (r, &c. For though I made a Catalogue cf tome of the great Miftakcs* Abufcs, and Calumnies in the Snake: It was but ot fume of them in that Ca- talogue, beginning at Page 93, of his Preface to the Snake: and before that I begin at Page 7, 3,- 94 17. of the firft Edition ot the Snake, and was fo' far from patting , by his faid Objection of numifejt PoJJejJions by the Devil, &c. that I declare his great: Injulcice, Valfe Reflections, black Characters and Charges upon the Quakers therein, together with his abfnrd way of Arguing, and Falacy to proved the fame, as evidently appears in my Anfwef (ii e. my Antidote) from the fecond to the twelfth Page thereof, to which I refer the Reader for Sa- tisfaction, and how far fhort he is of Proof, that cither we, or our Preachers, are Pojfefs'd by the Devil, becaufe of anv of their Quaking or Trembling (alleadg'd againfl them) as both Holy Prophets and other Saints, and Chriflians have done, by' the Word and Power of God, and not from ?ny Diabolical Pofejfion : And lie can no more prove fuch Exercife among us to proceed from the De- vil, than he can prove the vifible Poffeffions of many Quakers by the Devil (as he farily (tiles his 21 . Sett.) Or than his Mr. Lirm'm, or Thomas TMam, whole Story is quoted in the fame Settion, p. 297, 298,- 199. could demon ft race his feeing the Devil" fhake ifhe Quakers, like as a Bog dothjltake a Hog, eke. But it this Author has ever feen any viiiblc Pc fefljpoiw of Quakers iff thr Devil, I would ask hfi wwhat Sb*pe Or Form he faw the Devil a* hi i 'tSMafe' 5 16 Anguis Flagellatm ; Or time fo vifibly Poflefs or Aft them ? I never heard that T. Tillam could tell, when queftioned about it at Colchefter, tho' he raifed the Story, as Richard Thomas of Hartford, who was prefent, can give fur- ther account. II. As to all lie objefts in his 18th Seft. of The Quakers manifold Treafons againfi the King, of their taking Arms and Fighting againfi him for Oli- ver and the Rump, &c. their vigorous oppofing the Reftauration of King Charles to the very loft, &c p. 352. Hereupon G. W. is blamed for Anfwering all this in a few words, p. 24. of his Antidote, viz.. 4C We " need but anfwer thefe with Negation and De- u teftation, as being moft foul Raileries, proceed- " ing from a Spirit of Perfecution and deadly u Malice which the Righteous Lord will Re- u buke. Which I am ftill perfwaded he will, though the Snake-Author hereupon thus Reviles, viz,. They cannot refrain their Trade in blafphemom and cur fed Prophecies -, which among many other odious Re- vilings, I leave to the ju-ft cognizance of the Great and Righteous Judge of all: The Man's charging manifold Treafons, taking ftp Arms and Fighting, &c. upon the Quaker sy I Hill deny as a general and grofs Calumny upon that People } yet fuppoiing fbme before they were Quakers, or fo reputed, and before they were in Society with that Peopk7 were in Arms againft the King, as many of other Periuafions were, and yet fbme were dillatisfied with Monarchy, or afraid of the confequence thereof} whilft they were under a Common Wealth's Government and Principles : It follows not that the People called Quakers mull be concluded thereby, as either guilty of manifold Treafons, Fghtings, Murder or Regicide', fuch ab- furd 31 £>Xoitc\) fojt tf)t £niaftc- 5*7 furd kind of unnatural lnferren inft the Qt hers, I had rcafon to give my • tioo againft, as neither Juft nor Reafonable, but altogether the contrary. And the Truth of it is, I looked up- on his faid iSr.h Sect. Co cxtreamly Malicious, and fb Repugnant to the Act of Indempnity ^ even, that of King Charles the Second, and divers otlu :e (if any charged were culpable.) And much of the Subftance of the faid iSth Sect, being an- fwcred in my Book, Entituled, ChrijFs L.vnbs de- fended from Satan's R<*?e. That I thought my felf the lets concerned, again to enter into the Particu- > of the laid cxtreamly Malicious Section, but to refer him and the Reader to my Treatiic of ( . (Fs Lambs, 6\c. However in my Antidote, referring thereto, there's more of Anf.vcr in this cafe, than is cited in the Snake, being full of Partiality and Curtailizing in Citation, s of Pc .rfion, and Abfurd Defamation. And if no authority of F/zjtVs be quoted at all, for the charges before mentioned, (as he faith) iris for divers others, which are very falfe. I find in his (aid 18th Sect. Quakers Z k'd^ s. Is quoted on the fame Subject. Andifth Quaker* sVnm*s)£d, w John Pemtymari's, nor F. B :i 'twas my overlight (which I (hall not excufe) which might eafily happen from the near refemblance they have upon the fame fubject. J. P. begun it againft us, and the other follows it in divers Books, upbraiding us about 0. C. and his Army and the Government. And ihe Snake in his 8th Sect, quotes F. Burg Rome Arralqnd, and New Rome Vnrnask d, p. 139. in. ana note that rwo Years after F. F. ft our Communion, and joyn'd himfclf to the ch of England, he publifhed a Book, f:i\ Tfa; j Dai ;;..•', wherein fye PQofeflestO 1 Ll 3 uTmb 5 1 o An^uti Flagellars : Or, ■ ' ■ ... ct Truth f our Doctrine and Mini /by of the Light^ £c as a L'ijpcrfation of the Love of God, fent a* a Vi- u fit at ion tJ . I, and to our Chrifiian Com- tL muni on, Love and Converfation , and that God u bleffed our Meetings, with the comfortable enjoy* u merit of his Prefencc, (Sec. But being gone from the fame, he complained againft our Friends, p. 8. as if they had Sold him into Egypt as Jofeph was, applying to himfelf his words to his Brethren, Gen. 50. 20. and 45. 4, 5. viz. But can fay (i. e. F. B. can fay) rf; Jofeph did to bis Brethren, Gen. 50.20. But as for you, ye thought Evil againft me, but God meant it unto Good, now there- fore be not Grieved, nor Angry, with your felves that ye Sold me hither. Thus F. Bugg after he was turn'd into the Church of England. And finding both J. P. Bugg and Crifp, run much in one ftrain of Enmity againft us^ ari4 their Authorities quoted and fo much valued in the Snake *, 'twas the more eafie to miftake one for another, as to thp Titles of their Angry Books : However, their work fo much agreeing and refembling, to take one for another in Wri- ting quick/ as 'tis no great Crime, fo 'tis no great Damage to any of them, iuppoiing Quakers Vn- masked, be put for Quakers Detected, or for New Rome Vnmasked: And fo Bugfy authority for J. Pennyman's ; his excufes not Ins Partial credulity of either of them, wherein they are a-like inve- ntive. But a greater Injury than this is done the Quakers m Quotation. I find a Pamphlet, ftiled, Some of the Quakers Principles, over and over quot- ed againft us in the Snake, Sect. 7. Which being thus quoted as TV Quakers Principles, Tome may therefore take it to be a True and Real Account if cmr own, when that Pamphlet ( as I take \t lo fie the lame) is but a namekfs Libel, toa- bufe 31 ^toitcl) toi tl)C Smafcc, <; 1 9 bull: us with Partial Quotations and Perverlkins; and it is anfwcrcd in my J«Jt Inquiry, Printed, Aud that I have not endeavoured to deceive the Reader, as p. 354. iu that I did not perceive he Took notice of my Anfwers to F. B. or j. P. in 'heir black Charges relating to Treafons, eke. my Coufeience exouics me -, and that the miitake the one for the other, was no deligncd Injury to either, nor yet to this their Credulous Advocate. And as to my Anfwcr tc John Pennyman, Enti- tuled, CbriJPs l^ambs defended, &C However ilight- ed by this Adveriary, as impertinent Shuffling, &c. Tlierc is more in it to purpofc and to the fame fubject of his 1 Sth Sect, than he is able to anfwcr, I am perfwaded, though not to all he quotes upon p. Bijljopj which I had not read out of his own Books, that I remember, neither have I thofe Books or Papers of G. 2?'s relating to State Aftairs or Government. And what tho' John Penny man docs not mention his large Quotations out of G. B's Works, Ibid. It follows not that my Book, ChrifFs Lambs, &c. cou«- tains not an Anfwcr to the Subftance or molt Ma- terial part of his (aid 1 Sth Section, which I ftill think it does. It is very Remarkable how confident the Snake is hi notorious Falfhoods, as in what follows, p. 355. For to tell thee the Truth, George I have under- gone the Petitionee of reading over thy tedious jinjwer to John Pcnnyman, Even thy Chrift's Lambs, and there is not one word in it, from Top to Bottom^ one tittle to the purpofc ', but fitch Shuffling and Cutting, as in this prefent Anf&er to the Snake. Only thus much it ferves for, that you may have it to fay, there is an Anfvptr to JhcI? a Book7 &c. LI 4- 71 520 Anguis Flagellatus : Or, - - - - - I Bill Thus by the Lump he has patted his falfe Sen- tence upon my faid Anfwer to J. P. as not one word or tittle of it to the purpofe ; but as if both it and my Anfwer to the Snake ( u e. my Antidote ) were made up of Shuffling and Cutting, &c. and that only they may ferve us for the Name of an An- fwer : But if the firft was fo very Impertinent, Why did not John Pennyman make Reply, and clear himfelf, by fhewing its Invalidity ? And if the latter, i. e. the Antidote, be fo very filly, and of no Validity, How comes it that this Author is fo deeply concern'd at it, as that when he has leafure to confider it, k*t«, no^a, he intends it, p. 350. It appears he has palfed judgment on it by wholefale, without fuch confideration, but what need of any fuch fir id and particular confideration or replication, if it be fo filly and impertinent, as he renders it, Ly.ars have need of good Me- mories, to make all their Fallhoods hang toge- ther. His Black Charge oiTraiterom Principles and AEli- ens, Blafphemies and Treasons, Blafphemers and Trai- tors, '&c. which I took notice of in the Jlntidote^ p. 24. was not only upon particular Perfons, but as extended againfl the Quakers in Genera ^where- in he fhewed the greater Injuftice and Malice, fee- ing what he calls Their Traiterom abetting Oliver and the Rump, many Thoufands of the People called Quakers were then Unborn in his day, and thofe that warred under him, tho' they did it from a Principle of Confcience, it was before they were Quakers, and thofe of them that believed, there was for a time a Providence of God with him, and his Army, in a way of Judgment, whereby they were a Terror to their Adverfc- iheir Belief therein, is no ways confuted by the 31 jfetottcft foE tfje £mafc. 521 the Shake's Hiding at, or agamic, them on that ac- count, unlets he can prove that God had no hand in that Judgment, and thofe Revolutions, and over- Turnin That the then Clergy abetted Oliver, and high- ly applauded him and his Son Richard, as their Afo- fes and Jofliua, 8rc He denies not, but faith, As for the then Clergy ( at he calls them ) let the Qua- kers and them reckon about their Equal Treasons and Rebellion. The Clergy of the Church of England are not herein concerned, they then fujfercd for their King dwith him, p. 356. Obferve here, ill. In thefirfl place the Qitahers ftill without Exception are charg'd with Treafons and Rebellion, and the then Clergy charg'd Equally with them therein, fo that thofe of his Brethren do not efcape his foul hands, no more than die Quakers, tho' the latter cannot be juftly charged with thofe high applaufes which the other gave to O. C. and his Son. id. In the next place, he will not now own them for the Clergy of the Church of England, who were the Clergy in their time} but only thofe few that fuffered for the Kino-, and with Eihn : And what then does he think or the Clergy now ? Who are the Clergy of the Church of England, but thofe that have the Tythes, and get into the Pulpits, as did thofe in 0. Cs time? But perhaps this Incendiary may have as much againft the pre- fent Clergy and Government, as againfl them ; only he hides and dares not utter it as yet : What he and fuch Sowers of Difcord may hereafter do (if they have opportunity) may be nearly guef- it by thecourfe he now takes. He Qparrelswith us now about Part-times and 1 ro 1 hich neither he, nor his Brethren of the Clergy, oor w< cither could avoid, no nor help KO.' +* ' -J- ■ »'." -'■'■■■'«■ ■ —■■■■■■ I ,, .. ■■^■y 522 Angttis FUgelUtm : Or, help ^ if he were now more difpofed to a peace- able and charitable Mind, and Convention to- wards others *, it would befpeak more of Chrifti- anity, than to Quarrel and upbraid others about former Tranfactions and Revolutions, wherein Divine Providence over-ruled Mens Contrivances and Actions •, confidering, that the mofl high Rules in, and over the Kingdoms of Men , and he giveth them to whomfoever he fleafeth, Dan. 4. 6. and none can flay his hand, or may [ay to him, What dofl thou f None may charge him with Treafon or Rebellion -7 neither do the Inftruments (he makes ufe of) aft merely of themfelves, nor is it juft to upbraid or condemn others unconcerned for their a&ions as this Incendiary does us. And 'tis obfervable what a Valliant Warrier this Author of the Snake appears, in his fo fevere- Jy Cudgelling Cromwell, and Banging the Rump, and Paying off the Old Army, and Inliilting over them, now fo many Years after they are Dead and laid Afide *, and not only fo, but upbraiding the Living, and unconcerned with their concerns, when as he and his Brethren of the now Clergy, ihould rather be humbled, and humbly coniider the Caufe and Rea(bn of thofe Revolutions, and of the Judgment of War, and Devouring Sword, why they came to pafs, or were fuffered, Had God no hand therein think they ? Many Men of Judgment and Valour have other confederations thereof, than now to Boaft and Infult over the Dead. I doubt not but fome yet alive can remem- ber upon what Principle, and for what end they afted, whom he bitterly commemorates and in- veighs againft, and how Religioufly inclined iij their way, I have had credible Information from ibme of that Old Army, and how they were often Preaching and Praying, when many of the other were at £>toitcl) to} tljc <&nahc. 5 2 j were Drinking, Swearing, Curling and Damning, and what Service did they thereby do for the when they came to Engage? Were not fuch fometimes upon a Shout ready to run tor it? Did God go forth with their Armies then ? What was the canfe of Ifrdets Fleeing before their Enemies ncn they Fled ? Was it not their having forfaken lord, that he went not forth with their Ar- mies? P/M. 44. 9- But, iaith the Man, The Clergy of the Church of England then fuffer }d for their King, and with him? Did they fi>} how many of "them pray? Did not many of them turn Presbyterian, and from Epifcopacy ? And many of them fmcc, from Pres- bytery to Epifcopacy, to fave their Benefices? Arc inch then ltcady Pillars, or Martyrs of Jcfus Chrift, under any Suffering ? Or, did the Suffer- ing of fome few, for and with the King, prove thorn fuch Martyrs ? And if any Quakers have told t 1 1 1 rid they were always Loyal arid Truey I don't believe that they, as a People, are juflly charge- 1c with Lying Of Diflimulation therein, but that they were Imccrc in their Minds and Intentions \ and do bear no Ill-will, Hatred or Treachery, in their Hearts towards the King, or any Man elfe, but Love and Good-will. This Adversary thus Query's : But what means George by bringing me under the Lafi of the Atl of I ? II 'hut Quaker , or Quakcrly affected Gmn+ , drew /if this Anjwer forhim? p. 356. A i.I meant dd homincm, to mew this pre- tended I .oval Pcrfon, how dilloyal he is, in viola- ting the A.': o) Indemnity^ in cafe any among u; Indemnified thereby, from any former Mif- DOQIS; Let him retort as he plcafcth, I look on't as a very unwarrantable Act in him (without cafioii given him by us) to violate that Ad, and the 524 Anguis F/age/Iatus : Or the Reafon and good Intention thereof, in his Strenuous Endeavours,to ftir up Animofities againft: us, as a People, from thofe old Traniadions and Offences (though not ours) which were Indemni- fied or Pardon'd long fince. 2. And I had no Quaker, or Quakerly affe&ed Counfel (as he fcornfully calls it) in my Lafhing him with the Act of Indemnity, but fingly I argued, Secundum Hominem, to fhew and check the Man's Prefumptuous Folly and Envy againft us, as a Peo- ple, when we had given no real occafion of Offence or Provocation. And as to his retorting, viz.. But if p aft Faults muft not now be fo much as remembred, was it not as great an Incroachment upon the Att of Indemnity, for the Quakers to upbraid the other Diffenters, the Presby- terians, Independents, &C. with their 'Trcafons and Rebellions, fighting Principles, the Quakers being as Guilty hi all the fe as themfelves. &C. p. 356, 357. Rep. The Quakers ft ill ! he muft needs fhew his Spite and Venom againft the Quakers ftill in gene- ral, and without exception *, fuppofe any one for- merly, either upon fome Provocation or Occafion of this kind given (as by fome envioufly charging the Quakers with Juftifying the late War againft the Una) hath fome what Retaliated upon them their Fighting Principles, &C. This is not juftly charge- able upon the Quakers, without Exception, neither do they own thofe Fighting Principles, nor do I allow of upbraiding others with thofe former Tranfaftions of War, which are Legally Indemni- fied, unlefs it be upon occafion firft given to flop their upbraiding others, when they themfelves were more deeply guilty and concern'd -, or upon occafion of their former Perfecutions againft us, and putting oar Friends to Death in New-England, which Blood-fheding for Religion no Act of in- demnity can juftly lndemnifie. But 3 &toitcfr to? tl)C jfemabe. 525 But /-'*>/?, As I deny that the Quakers do fo up- braid the other Diflcnters with Treafons and Re- bellions. 2. €0 I deny that the Quakers themfelves are guilty in all thcfe ( i. e. Seditions, Treafons, Fighting Principles, cxC.) as we are unjuftly afperfed. Though his Beloved Confederate, Aflbciate* G. K. in his Way cafi up, p. 23, 52, 53, 54. In p. 23. He tells of Presbyterians fo much ujing the arm offleft) and blood, to carry on that which they judged a Reformation. And how much Garments were rolled in Blood, by the Inftigation of the Presbyterian Teachers, the whole Nation was a Witnefs ', fo that many thouftnds were made Widows and Father lefs, by that War they flirted up the People unto, exprcfly contrary to the Na- ture of the Gofpcl. And in p. 52. he farther char- geth them thus, viz* And the Presbyterian, Non- conform! ft Teachers, have generally mamfefted bafe and unchriftian Cowardizje, in running away from their Flocks, through Fear of Suffering, and expoflng them to thofe they judged Wolves, and Jome of them are fled be- yond Sea, others lurk in Corners here and there, and keep private Conventicles, where many times they Preach Sedition againfl their Lawful Prince, by Infligation of whom that Insurrection happened, 1666. And in p. 53. He further addeth, viz* And fome of tlxm have Printed Books in Defence of the Lavcfidnefs of making War againfl the Supream Magi- jirate, in order to Re-eflabliftj the Presbyterian Govern-* menr, a way flat contrary to the nature of the Gofpel, to tlx exprcjs Commands of Chrifl. And in p. 54. 6'. A', goes on with a more gene- ral, and very high Charge, viz* And in very Truth ( quoth he ) the Presbyterian Church will never be able to purge her felj oj the Iniquity of the Killing of many Thoufands in the Tree Nations, by the Occaflon of a ly War, raifed up through the Inftigation e) tht tmfm 526 Anguis Flageliatus: Or, the Presbyterian Teachers. I am fully perfuaded of it, that the Presbyterian Church loath as much blood-guilti- nefs lying on her Heady nnwajljed off, as any People called a Churchy that I know of in the World, next unto the Bloody Church of Rome ! Thus far G. Keith, againft the Presbyterian Mi- nifters and Church. However, feeing the Snake-Author does not de- ny, but ftfch kind of remembring former Animo- iities and Offences, as are Indemnified by the Afts of Indemnity, mult needs be to offend and incroach iipon the faid Ads : How then does he fave him- felf from Self-condemnation, in the cafe for his own Prefum'ptuous and Infblent Incroachment and Violation thereupon ? Is not the Snake herein as" deep in the Mire, as he thinks others are in the Mudd ? but enough of this (as he fays) As to that great Charge of the Snake againft us, That the height of our Self-advancement, is to be equal even to God, to be one Perfon, Sub/lance, and Soul with Cody SCO p. 357. To this he renders my Anfwer alio defe&ed, as not denying one of the Quotations , when he has pro- duced no Quotations out of the Quakers Writings, that either fay, they fo advance themfelves to be one Terfon with God, or one SubftanCe with God, or that they themfelves are one Soul with God. I asked him when did ever the Quakers fo advance ttjCHtftl^Ctf to be One Perfon,- Subfiance, Soul with God ? We pofitively deny the Charge, Q and the words them-' felves, ( but only as we are United or Joyncd to the Lord ) we are one Spirit. ] This Parenthefis of my Anfwer, the Snake now leaves out, to make my Anfwer deficient, and his Charge feem good againft us. But I further Challenge him to'prov* where we, the Peopfe, or Peffons called Quaker sf have fo advanced mr felves ia tjiefe- words, nafcie- at £>ttntc!) foz tljc tottc^ foj tty <§>nafee* 529 fwer to the Firft Edition of the Snake, may clearly lee the Contrary. But bec.mf ( quoth he) the QuakersjL*// not com- of being thus put off, I do intend to make a par- tiad.tr Reply, and to foliew G. Whitehead through every fingle Point that he touches for this End cfpcci al- ly, th.u tbu being the lafl cafl of the Quakers, and ail the defence they h.ive to make, I may fo plainly de- tell it, as to leave them without Excuje, and by the ^eJftrjg to convince all of them except thofe who are refolved not to be perfuaded, though they were perfuaded, but hope to difarm them, c\C. p. 358, 359. Upon all which 'tis obferved, Firft, On the firfl: part of thefe pretences, and boailings : How come? G. Ws Anfwer cither to need or defervc fnch a particular Reply, or to be followed through every Jingle Point that he touches. If his Anfwer (or fliid Antidote ) be no Anfwer but the name of an Anfwer, and nothing 1 0 the purpofe but fn'ffirg-> ^ as he hath already given judgment, p. 355. tho' before conviction 5 it feems 'tis fo much to purpofe/ that it will make him fome work, if he (till think it worthy to profecute hi^ intention upon, and that through e^ery fingle Point too. Secondly, He's Egregiouily miflakcn to eGnclud 'tis either the laft caft of the Quakers, or all the de- fence they have to -make '0 neither may I' take upon me the fole defence of the Quakers ( fo called ) nor do I fo abound in my own ihnfc, as if no other were capable of making any further, or other defence: For God having diverikics of Gifts,- hath railed up many in defence of his Gofpel and Truth, according to their leVeral Gifts among u<7 blellcd be his Name •, and I hope he will raife up more faithful Witnefles. Thirdly, What detection or conviction this boaft- Perfon can make or work upon us by hisfajii- M m It 530 Anguis Flagellatus : Or, ■ ■ ■ — ■ ■ - tye and lying Spirit may be eafily fuppofed ! How fhall we believe that he can work or effed fuch great matters upon us by his fcoffing at us about the Light and Infallibility, as the Quaker Light and Quaker Infallibility. ^Fourthly, And by what Power or Force thinks he to difarm us of our Armour of Light, or our Spiritual Weapons ? No, no, Neither he, nor the Devil his Matter, the Prince of Darknefs fhall ever be able to difarm any one that believes in, and iincerely obeys the Light of Chrifl amongft us, who are true Children of the Light. Thefe his empty Boaftings, and fruitlefs Attempts will eva- porate and vanifh like Smoak : Let God arife, and his enemies be fcattered. Let them alfo that hate him, flee before him, as Smoak is driven away, &c Pfal. 6S. 2, 3. and 37. 20. IV. To his Alledging, G. W. in his Anfwer to Sa- tan Difrob'd, be flows not two leaves upon the Difcourfe of Water Baptifm, nor attempts to anfwer fo much as one fingle Objection, or to remove one Stone of that Foun- dation, upon which the outward Baptifm is built, p. 3S9- This is as frivolous and impertinent, as many other his Reflections are falfe -, tor he may fee, that upon that Subjed: I have bellowed five leaves in the Antidote , p. i\6, to 126. wherein his Argu- ments are dete&ed, and the Invalidity thereof ^ and the great Strefs he lays upon the Type difcovered, and the thing opened according to Scripture ; but his ilgn of Sprinkling Infants, by him evaded, and left without defence. V. My palling by many of the Snakeh dirty Sto- ries, and rambling Stuff, againft us -, argues not the Quakers way of Anfwering Books to be Fall*- tious cious Methods ', nor that their c.mfe would bar a fast and de.tr Anfwer, nor yet any danger of falling into any Snares the Snake had laid tgainft hs, p. 360. For the realon of my palling by much of his foul dirty Stuff, was fingly becaufc I thought it not worth fpending my time, ( not having then fo much to (bare ) in repeating the fame, or to follow his frequent repetitions thereof, tho' I defigned not to prevent any other ( that had more time ) from a fuller fcrutiny into his abufes, IVly Antidote was againlf. the Venom, ( or mDft Virulent Parts and Foul Abufes ) of the Snake in the Grafs, and not to every Paragraph, nor to each Setlion : I finding many (if not moil: ) of them in fubftancc, fully anfwered long before in divers Books of ours. Neither was mine a General and Evafive Anftver, but fpecialand particular, to many particular and chief Objections and Falfhoods forged againft us, as a People, and againft divers and particular Per- fons abufed by this Adverfary: Belides, I have the lefs realon to value his Work fo far as to take cognizance of every particular Babble, Tattle and Story in it, feeing he durfl not fhew himfelf, or his Name to his Work as the Author thereof. But if he has gone under fundry Names ( as fbme fay) 'twill be the more difficult to find out his true Name. He tells of the wrathfid Proud Spirit of the Quakers, and that there ( i. e. in his Firic Edition, Sell. V. and Seel. XVII. of his Second Edition of the Snake, there are fome of the moft fenflefs and venomous Ex- preffxons aaainfl their Advcr fanes, that evt f came out of the Mouth of Man, while they pretend to be the very meek of the Earth, c\C But G. W. in his An~ fever jxys not a word to this matter, 5c C. p. 3^1. This Man calls his own Faults in the back c;:d of the Wallet, and thofe he thinks he fees in others M m 2 ia 5 3 2 Anguis FUgellatus : Orf in the fore end -, he forgets what venomous Ex- preflions, and furious Defamations he has ufed againft others, more efpecially againft the Quaker s^ (fo called. ) Let him review his i8th and 21ft Sett ions, and divers others in his Second and Third Edition^ and fee what fweet Expreflions and mild Language he hath treated the Quakers with, as Bloody Devils, Furious Cur fed Spirit, Toffeffed by the Devil, Quakerifm, Conjuration, Witchcraft, and Con- juration, Enthufiaflick Madnefs, Blafphemers, Tray~ tors, Rebells, &c. cum multis aliis. Is not this fweet Language trow ye ? and rare courtly Treatment to convince and regain us into the Arms of his Mother Church ? and thefe with abundance more expreflions from a Perfon, that as he would be thought a Man of a very Good Nature and Sweet Temper, he commends unto US Kind and Sweet Ex- preflions, as natural to Love and Good Nature, as Furious, Spightful, Envious and other grating and vi- olent Pajfions, do naturally vent themfelves in the like wicked and hateful Ebullitions of a difiorted Soul, as in his 1 7th Section. But what moft fenjlefs and veno- mous Expreflions have the Quakers ufed againft their Ad verfaries ? He recites fome of them ( as he thinks them fuch ) in the fame 17th Settion of his Second Edition ', to fhew the venom and nafiinefs of the Quakers Spirit ( as he venomoufly afperfes them,) as the Devil was in thee, given up to the Devil's Tower, Raveners from Cbrifl, Wolves, Dogs, Equivocating Deluding Hypocrites, Conjurers, Thieves^ Robbers, Antichrifis, Witches, Devils, Serpents, Vi- pers, Minifiers of the Devil, &c. And thefe he puts down as fome of the moft Venomous of Qua- kers ExprefTions againft their Adverfaries, to fhew the venom and nafiinefs of their Spirit : Tho' the molt of thefe Expreflions were Characters given in Holy Scripture to feme forts of wicked People, who 9 ^toitcl) foj tljc Smafcc 5?? who were (b greatly degenerated from gc •' x tore and Innocency, as they are (aid tobeofthei*4 Father the Devil, and ochcrs were termed dumb Dog*, and greedy Dogs too, Ifa. 56. 10, I!, and Ravening Wolvc*, Generation of Pipers, Serpents, (Mat. -3- 33-) Thieves, Robbers, Evil Bcafts, Sons ot the Sorcerels, Seed of the Adulterer and Whore, Ifa. 56. to, 1 1. and Chap. 57. 2, 3. And did not P. ml lay, 0 Foolijh Galatians who hath bewitched you? Gal. 3. i. I would ask this Adveriary, if thefeCIv icters were venomous expreflions, or proceeded from a nafty venomous Spirit? Let him anfvver in his next againft the Quakers, and fee if any of them has ufed worfe Expreflions than his own, or fo hard as Bloody Devils, Tray tors, Witches, &C« V I. It is not inherent in the Quakers to ufe fiich hard Expreflions againlt all their Adverfaries, (as he would inllnuate, p. 361.) but only fomc have given Invidious and bitter Enemies of Truth, their due Characters fuitable to their Extreamly Dege- nerate State, as Dogs, Wolves, Generation of Vipers, Serpents,txc. as to Fury\and Implacable Malice of Spirit : 'Tis unjuftly caff; upon us, 'tis his own Spirit that appears both Furious and Implacably Malicious againft us : He's not willing to fee his own biptcr* nefs and inveclivenefs, whifft he unjuftly charges me there-with for telling him his own, as a Scan* dalom Liar, Impudent Sculking, Vile Mercenary Dif- fembling Hypocrite, through whom the Devil and Ala- lice does invent and produce Terms and Characters, ( i. e. againft us the People called Quakers. ) Thele, doubt, touch and offend him : but I am fully purfuaded never an Advcrfary that I have rtad has writ more bitterly and malicioully a&ainit us, nor more m reviling 1 reatment, fcurrilous and coa- mning Lan _ n this Author of the M m fi ') 534 Anguis Flagellatm : Or, To my charging him with fhamefully defaming us, as a People under as Grofs Terms and Cha- racters, as the Devil and Malice could invent, An- tidote, p. 44. He Anfwers, Ay, But the Devil is in it (George) he has proved them too, and fo plain that thy Excufes confirm it the more, p. 362. See the Levity of the Man, and how he Glories In his Shame, in his work of Envy, which (he grants) the Devil is in, who is the Author of Lyes, and Father of Lyars ; he writes now a- gainft me like one in a great Rage and Fury. Ibid, accufing me with Senfiefs Ribaldry againft him ( comparing me to a Dogg that Breaks his Teeth upon the Stone thrown at him) Senfiefs Lyes, Ranc.r and Venom of Spirit, Effeminate and ungovernable Paf fion. Which Reviling does not touch me, to move me to any fuch Paffion, Anger and Malice, as he falfly Imagines of me : Having long fince learned Patiently to fufFer Reproach, and to Rejoyce when Perfecuted and Defamed for Chrift's fake. I blefs his Holy Name and Power, wherein my Life and Safety is over my Perfecutors. His pretending To fpeak in behalf of G. Keith, only fo far as he maintains the true Chriftian DoElrine, again ft me and my Friends ; is to render us Oppo- fers of the True Chriftian Do&ine, which is a General Afperfion without Conviftion ', and G. IC lias given contrary Teftimony of me, and my Friends, both before and fmce his coming over from America, as I can produce and prove, if there were neceffity. His faying, He Difpmes again ft G. Keith, as well as me, where he thinks George Keith to remain in an Error, Is no fmall Reflection upon G. IC ^fter fq long time of Intimacy, Society or Corrc- iMOiidescy together. Tho' 3( ^toitcl) fo? tljc <§mafcc 5 ? 5 Though I looked on the Author of the $n*ht% not to write like a Man of Confcience againfl us, but like fome Mercenary Agent, that might ex- pect fomc conliderable Reward for his work of Envy and Deceit, againfl the People called Qua- ker* (as we hear he has fome filch Benifactors, and Gratuities afforded him ) yet I never laid, that He wrote for Hire from thofc who adhere to G. Keith, whom he calls, The Poor Church of the Qua- kers, p. 362. He is as very Impertinent in this, as Envious la other points befides ; and it is new News to us, that G. K. has a Poor Church, and that of Qua- kers too, adhcreing to him: With what Confci- ence can he, or his adherents (if there be fuch) efteem themfelves Quakers f Since he has appeared an open Adverfary againfl his Quondam dear Friends, called Quakers ? I would fain know if he flill owns himfclf to be a Quaker f And if his ad- herents do own themfelves to be a Poor Church (or any Church) of the Quakers ? But now I think on't, I may fuppofe the Merits of this Author of the Snake, to the consideration of his Church, for whom he Advocates againfl Diflenters -, as to what Gratuities or Compenfati- on he has defcrved for pleading his Church's caufe, Pref p. 42, 43. (whether he means the Church of Rome, or the Church of England, we may Queftion ) where he faith, In the late Bloody Re- volution 0/41 . there arofe Thirty or Forty different and oppnfitc Setts and Herefies, more abhorrent to the Pref- byterians ( whs begat them, and begun that Rebellion) than Epifcopacy it felf, againfl which they frrfl took Arms. Thefe like the Spawn of the Viper, eat into the Bowels of their Mother, and deflroycdhcr, who fir fi gave them Breath. [[Thus the Snake. ] M rn 4 Hence 5?6 Anguis Flagfllatus : Or, Hence obferve, his Ibrrowful complaint againft thofe many Se&s, and the Presbyterians^ who, he faith, begat them, as what Injury they have done to the Church (as he calls her) That the fe, like Vi- pers Spawn , have eaten int-o the Bowels of their Mo- ther (i.e. the Church ) oppofmg their lawful Bijlwps, and tearing the Body of the Church by Schifm^ ( as he hath) p. 41,42. This is a fad complaint indeed, and his com- panion looks as black upon that Mother of his j by reprefenting her a Mother of fuch a Brood of Vipers, as have eaten into her Bowels, torn her Body and deftroyed her: Alas! Poor Mother, How art thou beholding to this thy Sonand Ad- vocate, for reprefenting thee as fuch a Mother of Vipers? What art thou then? Canfl thou be Chrift's Spoufe, or the Bride, the Lamb's Wife ? Or can the Mother of Vipers ( as he renders thee ) be any other than a Viper her felf ? How well art thou ( Oh ! Mother ) helped up by this thy pretended Dutiful Son and Officious Agent ? Will ;r redound to thy Good Fame, to allow fuch Agents for thy Advocates who thus Defame thee, ov fuch to efpoufe thy Caule, or to Hifs and Quar- rel againil all Diflenters on thy behalf? It con- briis thee and thy Reputation well to coniiderit, .uid either to difcountenance this Advocate,' or clfe his work may turn to thy greater Infamy and Difgrace. I Quasry who fupports and rewards him for this his undertaking? Such a Trade will not hold among fmcere honeft People, who are not willing to take up reproaches againil their Neigh- bours but to follow thofe things which make for Peace and Amity, As for that Chriftian Advice of W. P's, in his jiddrcf to ProteftantS) p. 242. which this Man re- commends to me j I have obferved the matter co:i- n ^toitc!) f oj tl)t ^nafte. 5 3 7 contained in it, before and without his Recom- mendation of it, I wifll he would better obferve it himfelf, for it does not affecr me, as one con- llious of being Angry for God, Pajfionate for Chrift^ or Calling Names for Religion, &c. For one that is indeed a Malicious Incendiary, a Perfecutor, a Falfe Accufer, a Lyar, a Raylcr, a Reviler, may be juftly reprehended as fuch, and yet not in An- r, Paffion or Railery ; fuch wicked Perfons, who wrongfully Abufe, Defame and Difguife their quiet Neighbours or others, may be juilly dete- cted and lawfully reprehended, and duly admo- nifhed, and that for Chrift, and his tender Reli- gion fake, and their own poor Soul's Good, with- out any difhonour to him, or the Chriilian Pro- fefllon. And what names have I called Men for Religion, in telling a Malicious Perfon of his Malice, or a Perfecutor that he is fuch a one ? I don't look on them to be really Religious, who are fhort of com- mon Civility, who wiil not live quietly by their Neighbours, nor fcffer their Neighbours to live quietly by them ; but will be Afperling and Per- fecuting of them, by Reviling, Reproaches and bitter Calumnies, as this Snake has fhamcfully done. And to his reminding IF. P. and my felf, of 1 Cor. 6. 1 o. That Reviiers fjall not Libera the King- dom of God, and James 1.26. Let him withal remember, Rev. 21.8. That ai Lyars JljaH have their Part in the Lake of hire, c\C. VII. In his -th> Specimen^ he tells of a fhort Teft of the Quaker Sincerity ■ iindncjs in the faith, viz. That they would begin their anjwer to the Snake with a Way, to rn fthi : rics prefented to And 5 j 8 AnguU Flagellatus : Or, And bccaufe we would not be impofed upon un- der fiich limitations, as to Tea or Nay to each Qaeftion : He accufeth us with Falaciom Anfwer, and Doging, otherwife that we never intended a fair Anfwer, and were not Sound in the Faith, p. 376". He has with great Aggravations, palled fevere Sentence and Condemnation upon us already, tho' very unduly and unjuftly, as no People either Sincere or Sound in the Faith, but contrariwife, as Blafphemers, Hereticks, Diabolically Infpired and Toffeffed, &c. yet now urges a Teft to try whether we are Sincere or Sound in the Faith *, thus he firfl condemns, then proceeds to Trial, and not only thus prepoflerouily deals with us, but afore- hand concludes they ( i, e. the Quakers) will not Anfwer fo much as to one of thefe two Jhort and eafie Quxries propofed, p. 365. So by this prejudicate Procedure, it feems we muft remain under his fevere Condemnation as Mutes. But hold, is he fure we will not Anfwer ? No, not to one of their Queries : Who made him fuch a Pofitive Confident Prophet ? However, to make him appear a NotoriouQy Falfe One in this, I may yet adventure to give him a plain and direct An- fwer to one of his Two Qmries, if not to both ; feeing they are in the Concluiion of the Snake, u e. the Firfl and Sixth Quary. The Firfl is, Do you Believe in a Chrifl without you now in Heaven? p. 348. But in his Supplement he has thus varied the Que- ilion, viz,. Whether they believed in Chrifl, at without them, without all ether Men ? Ibid. Not to be Critical upon his Variation and Un certainty, as to the Terms, I Anfwer to both fer.es of the Queflion \ Firfl Tea : Secondly, We believe in Ch,lfi, both m he is without us, and all , other Men j and as he is within us. Thirdly, And - thai i b ai ^toitct) foj tt)c <&nafec 559 that rl 1 He, our High-Prieit, is fee on the ight Hand of the Throne of the Majefty in the Flea: He is a Minifter of the Sanftuary, and of the: bernacle, which the Lord Pitched, and not Man, Hcb. 8. I. Such an Hiqh-Vricft became ns, who : v, harmlcfs, undefiled, Jeparate from ftnncrs, de higher than the Heavens, Hcb. 7. 2.6. Qujery 6. Is Chrift now at this day, and for ever, to come truly and really a Man, in true and proper hu- mane Nature, without all other Afen. A r.r. 1 . To the firft part Tea -, I Believe Jefus Chrift is now at this Day to come truly and really a Mair, as he is the Heavenly Glorified Man, with- out all other Men, even the Man Chrift Jefus, the great and only Mediator between God and Men. 2. And no doubt, his coming will be in his own proper Nature, in whole elfe mould he come, but his own? When as the Son of Man, he cometh in his Father's Glory, and all his Angels with him. 3. But to the Words in the Queftion, Is Chrift for ever to come? &c. How fhall we lay Tea to this? For if we mould fay Tea, he is ever to come, truly, id realty a Man: might not fome Reflec\, and qucftion us, and fay, Do you believe he will never fo come then? For how is that ever done, that's ever to do ? But this Man can impofe Queftions in what Terms he pleafes -, and if wTe don't Anfwer directly Tea, or Nay, then it mufl with him be cious, Dodging, and we infincere, and un found in tb ; filch is his Teft-, and he, and fuch Qua> rifh, can fcarce fix or pleafe themfelves in Word- ;g their Qpaeries or Tefls:, as they are not con- tent with the Queftion, Is Chrift to come truly and re.:') a Man? So as to accept our Tea to the fame, but alio they niuftadd, In true and proper Humane Nature : As if he might come truly and really a n, and yet not in his true and proper Nature as Alan, 540 Anguis Flagellar us : Or, Man, if by Humane they mean proper to Man : What fincere Cfiriflians will be bound to have thefe Men's Queries the Tefl of their Faith or Sin- cerity ? Men may fpend their time in doting about Queftions, and flrife of Words, and be far re- mote from proving themfelves in the Faith of Chrifl thereby. And though we, as well as many others, believe and own the Man Chrifl, as with- out us, and all Men} yet how can we, or any elfe know or prove, that we are in the Faith, but by truly knowing Jefus Chrifl, as he is in us? they being Reprobates that do not fo know Chrifl in them, 2 Cor. 13. 5. Yet Chrifl is but one, and not divided, though both without us, and within vu. But I cannot fee any Pretence for thefe Men fo much to Qiieflion our Belief of Jefus Chrifl, as without us, and all Men, unlefs they imagine that we do not believe the Man Chrifl (who was Cru- cified) to be in Being ; or that they think we fiip- pofe Him Annihilated, which was ever far from us fo to imagine of Him, who is our Glorious Head and High-Priefl. But let's draw towards a Con- clufion^ palling by many of the Man's bitter Smi- tings, Afperjlons, Drolls and Jeers. VIII. I muft tell him again, 'Tis a great ( and grofs) Untruth, That the Quakers damn all the World to Hell ^ all fine e the Days of the Apoftles, but them- felves. He has minced this his falfe Afperfion, and my Anfwer \ I told him, " 'Tis Men's own wick- " ednefs (in hating the Light) which carries them " to Hell } and that we believe there were many " good Men, and Saved, fince the Apoflles Days, Antidote^ p. 59. In my Anfwer to this Scandalous Charge of faking the very Attributes of Qod *■* themfelves ( i. e« ^ the 3( £>ttutci) fo? t» &nafte. $41 the Qntkcrs) there's more to detect the Fa 1 (hood thereof, than only Retortion (as he minces the Mat- ter) had he been fo honeft as to have given the Reader a true Specimen of my Anfwer to that, and other Alpcrlions, he might have feen how fairly his Author, F. Bugg, and himfelf were Anfwer d, and Detected of Falfliood, in this their black Charge (as in others) as in my Antidote, p. 99,100, 101. But inftead of clearing himfelf and Brethren from what he fays I Retort, as the Titles of Tour Grace, and my Ltrd, given to Bifiops, [leaving out, their going down upon their Knees to them, at their Re- end Fathers in God.~] And to my asking there- upon, Do thefe import Divine Honour, and Di- vine Attributes, or Earthly, pray? He puts me off with Scoffs, Flouts and Detraction } as, Some Charitable Body help this poor Petitioner in this difficult Point, which puzsJes his Vnderfanding ! I would ad- vife thee, George, to go to thy Friend William, who under fl an ds Courts better than thee, &C p. 378. And further, upon the fame Point before,, about their Homage to the Bifhops, I asked, Where did .fi7s Adiniflers or Apofllcs d.o fitch Homage to Timothy or Titus, or call either of them, My Lord Timothy, or, My Lord Titus, or, Tour Grace ? C\C. And what thinks he of God-Fathers, and God-Mo- thers ? Are not thefe Divine Attributes, and very high ones too? To all which I have no fbbcr or rational Anfwer from the Snake, but a fort of Hif- fing, Contempt, and Scorn, under a feigned Pretence of Pity ; i:i fich Expreffions as thefe, viz* The Lord help him, and reft ore him to his Wits! Reader, What fhall J do with fitch a Alan as this? Great.. I xtravagancc is not in Bedlam ! And Men may be indum quid. p. $6-. B 542 Anguis Flage/Iatus : Or, But Reader , his pretence of Praying in Compai- fion for me, as a #W ^f^, does not hang well to- gether with his Reproaching and Vilifying of me, as he has often done, nor yet with his Intention to follow me (by Reply) through every jingle Point that I touch, &c. as he pretends, p. 358. What! byre- ply follow fuch a Mad-man as he renders me : what Reputation will he gain by that upon his own Propofition, trow he? I hope his black Charge of Idolatry, and Tranf- ferring Divine Attributes and Worjhip to themfelves, (i. e. the Quakers) p. 379. As it is utterly reje&ed by us, 'twill be farther detected, and the Malice thereof. I fuppofing 'tis already Anfwer'd by another, I do at prefent forbear Publifhing a Full and Particular Anfwer, I have to his Eighth Seel:. about that Point, as I have fo many others at large ; befides, he being a Lurking Adverfary, that lies hid, fmiting in the dark, I am not willing to fpend over-much time about him, he being alfo fallen into another hand to deal with, who I doubt not has traced the Snake in his crooked Windings and Turnings. IX. In this lafl Article of his Specimen, he re- cites thefe Words, as he faith, out of a Quaker's Book, Intituled, The Sword of the Lord drawn, p. 5. viz.. Tour Imagined God beyond the Stars, your Carnal Chrifl, is utterly denied' That Chrift is God and Man, in one V erf on, is a Lie, To which he faith, G, Whitehead does not deny the Quotation, but fays, p. 145. We do not affect the Terms, Then he adds j Was not this a Terrible Rebuke ', a full Condemnation pf the Author, and fuch damnable Her efie, p. 357. See how grofly Abufive and Partial this Snake Author is ; as if we do not affect the Terms, were my Whole jbifwer to thofe fore-going Exprefnons quo- ted red bv him, wherein he appears (as to many other things) very unjuft and injurious 5 for I call them iff. ds, in my Anfwer (/'. e. as quoted by him) faying, " As to thofe Often five Words, your Car- l Chriji, your Imagined Cod, Sec. we do not " a fled the Terms, neither arc they proper to the 4t True Chrill, or Omniprefcnt God. yhtidote, p. 145, 146. (but his Falacy in the Quotation, I refer to the fore-going Treatife, p. 204.) I further add, That an Imagined Cod, and Imagined Chnfi, is not the true God, nor the true Chrifr, which all meer Imaginations fall fhortof; and of the true Knowledge thereof: However, 1 neither liked the faid Offenfive Words, nor the Perfon that wrote them (/. e. C. A.) for he nei- ther writ all he did in true Reverence toward God, neither did he abide in His Fear or Council, but was difown'd by us : Therefore the Snaked Infinu- ation againft me, That he was a Friend in faying of them, ar.d h.id a good Intention ( as if I would fo CX- cufe him, and his faid offenfive Words) is utterly falfe, for I never defign'd to excufe or plead for him therein, or in any other rafh or irreverent Exprefllons. And the Snaps Inferences againft the Quakers in general, As that all the World cannot excufe them fi'om being the moft Ontragious and Blafphemous Here- fie ! And that all Men muft look upon the Quakers, as Monfiers, and no Chrifiians ; and their Ancient Friends with Blafphemies, Herefies, Treafons, and damnable Doflrines, C\C. p. 368. Thus concluding with a Storm of Railery, when he has taken occauon to Calumniate and Condemn us all by Whole-fale, from a few rafh and offen- five ExprcfTions of one Perfon, and perhaps from fome other Words or Paflagcs, which many Thou- fands of us were . r concerned in, beiides his many 544 Anguis Flagellatus : Or, many foul Perveriions, and partial and falfe Quo- tations and Citations. And laftly, he makes this Apology ', He muft not forfeit the Reader with a Breakfaft, lefi he lofe his Stomach to his Dinner. But fhould the Reader be fb unwary, as to make his Breakfaft offuch Cookery as the Snake's Raile- ryj Foul Abufes, and dirty Stuff, as he has Cook- ed againft the People calPd Quakers, 'twould be enough. not only to Surfeit, but to Poifon the Rea- der. Now that I would not feem to conclude with harfh (but mild) Expreffions, as well as Matter of Moment, I may a little farther take notice of his Profound Queftionary Teft, to try if we are found in the Faith, viz. Whether they ( i. e. the Quakers ) believe in Chrift, as without them, without all other Men? Seeing our Adverfary, and his Confederates, fb much Infift upon the words without us, Chrift as without m ( and fbmetimes gives him the Character of an gDtif tuatD Ckrift, as if he were not an 3|n- toavtl Chrift ^ Inwardly Anointed) I may take leave a little to follow them in their terms ; yet with a real Refped and Honour to the True Mejfiah, the Very Chrift, the Anointed, of God,, of whom all his Holy Prophets gave Witnefs, AEts 10. 4, namely, we believe and confefs, that this very Chrift of God, the Only Begotten Son of God, was conceived by the Holy Ghoft, and Born of the Virgin Mary tPtti)0Ut Utf, that he was Born in Bethlehem of Judea fcultljOtlt 110, that he liv'd an Innocent Sinlefs Life, preached moft BIcfTed and Excellent Doctrine tCttljOUt Ug, that he wrought moil Eminent and Wonderful Miracles tuitljOtlt Itg, that he went about doing Good il'ittjQut U0> chat he was Crucified and put to Death, by wicked hands (without the Gates of a &totrrt) fo: the <&naftc 545 ^ ^M^^™^"^- ' ■■■■ - ■ . -- ■ ■ Mil. I. >^VMMHMM>WiaHHa^^ JernjWeyn) tUtt(}OUt llf, that by the Power of God, he revived and rofc again the third d arftl)0ut utf, that after he was railed from the Dead, he ihewed him lei f Alive after his Paffion, by many Infallible Proofs, unto his DUciples, Uritljout U0, being iccn of them forty days* after which he Afccnded into Heaven, being fecn to Af- cend toft^Ollt Utf, and a Cloud received him out of their light who beheld him Afcend. . Unto whom it was (aid, by the 2 Angels prefent, This fame Jefus which is taken up from you into Hea- ven, (hall fo come in like manner, as ye have fecn him go into Heaven, A:ls 1. 3, 9, 10, 11. a;:d doubtlefs when he fo comes, and all his mighty- Angels with him^ it will be in great Glory and open Triumph -, and he will in that day begrcatly glorified in his Saints, and admired in 3II them that, believe, iJhcf. 1.7, 8, 9, 10, But now I mn ft not ftop here, we muft not leave this lame Jefus Chrift all without us, we muft humbly confider, and own him, as He is tuttljill us alio. As Chrift is the Word of God, that true Light, which enlightens every Man coming into the World, John 1.9. HeistMtljxn w. As in Him was Life, and the Life was the Light ofiMen, HeistMtljtU VL#, his Life, as the Light of Men is iMttjf n U& John 1.4. As Chrift is the Light of the World, given to lead Men out of Darkncfs, and to give the Light of Life to all who follow him, John 8. 1 2. He is tuitljiU Men, tuitgtll *#, to lead us out of that Darknefs and Corruption that w as ii N a 546 Anguis Flagellatus : Or As Chriil is giv«n for the Light of the Gentiles, and for a Covenant unto the People, and to be God's Salvation to the Ends of the Earth, If a. 42, 6. & ^9. 6. Atts 1 3. 47. He mull be known as fuch lUttljtn them. Seeing his coming was, that we might have Life, and that we might have it more abundantly, John 10. 10. This Life we muft have fcoittjlU Ufi. Jefus faid, If a Man love me, he will keep my vVords, and, my Father will love him, and We vrUl c*me unto him, and make our abode with him, john 14, 23. which muft be tuir^iu us. Abide in me, and I \ tt you ( faith Chriil ) as the Branch cannot bring forth Fruit of it felf, except it abide in the Vine, no more can ye, except ye abide in me 0 John 15. 4. Therefore if we abide in Chriil, he abides ttl U& The Branches mull abide in the Vine, to partake of the Life and Virtue thereof in them, to caufe Fruit. John 14. 18. I will not leave you comfortlefs, I will come to you (faid Chriil.) Ver. 20. At that day ye jhall know that I am in my lather, and you lit me, md 3| fit you. Therefore we mult know Chriil toittjttt us, if we be his true Followers. John 17. 22, 23. Where Chriil faith, And the glory which thou gave fi me, I have given them, that they may be one, even as we are one. I ttt them, and thou f ft me, that they may be made pcrfetl in one, that the world may know that thou haft fent me, and hall loved them, as thou haft loved me. And Ver. 16. And I have declared unto them thy • J * te, and will declare it, that the love wherewith thou f — m md 1 fix s own Tefti- ' '- *~* ],;& all ktr [elves ; whether ye ) [elves : Know ye not lorifi ts in jw*, e*rtft ^probates, but I is tMt|}ttt oidd make knowny .ms My fiery, which is .itiOie che Saints Kuovv.Chrift tD it I] 111 tljttlt to be the Hope of Glory to them. Gal. 4. 6. And becaufe ye are Sons, God hath [ent [orth the Spirit of his Son f lltO your hearts, crying Abba Father. The Son of God is therefore, by his Spirit fcptttj- In tig, who are Sons of God. Galat. 4. 1 9. My little Children, o[ whom J Travail in Birth again, until Cirri jl be formed tit yo: Rom. 8. 29. For whom he did fore-know, he alfa did predeflinate, to be conformed to the Image of his n, that he miglrt be the frf-born tit many brethren, h* »-AAt7f an<^ ^ ^ hjm > "o the Ends of the Earth, Jfa. 42, Many more K* 47* ^e mu^ ^e known as fuch nearnefs of Chrift, lowers and Membevas> that we might have Lite, who truly Believe ifve ll more abundantly, John the Regeneration. , _ ' „ V. . ...if havetottf)tn US. Jefm Jaid, me, he will keep my Words, and my him, and We will c*me mto him, and •'th him, john 14, 23. w/»cfc ?»/*/?■ ta ' in yon ( faith Chrift ) as the Fruit »r > £/f, ejw*/tf *> '•fe in *■ FINIS, sFTr ■ •' ■ w EM1 BHi 8