Of the Quakers' aspiring to an equality with God.
This in effect is proved already: but more expressly, and in very terms.
(1.) G. Fox's adversary (Great Myst. p. 282.) yields to him, though very unreasonably, that we may be perfect as God in quality, but not in equality. Against this G. Fox disputes, and endeavours to prove that they (the Quakers) are perfect as God, not only in quality, but in equality; for Christ, says he, makes no distinction in his words, but “ saith, Be yeperfect, even as your heavenly Father is-. And, As he is, so are we; and that which is perfect as he is perfect, is in equality with the same. And in his Saul’s Errand, p. 8, he saith, He that hath the same Spirit that raised up Jesus from the dead, is equal with God.
He accuses Christopher Wade, because he denied equality with the Father, and says1, All that have the Son and the Holy Ghost have that which is equal in power and glory with the Father; and this is all the Quakers say they have.
The renowned Francis Howgil is yet more express in this blasphemy, if more can be. The first thing thy dark mind stumbles at, says he to his opponent Edward Dodd, is, that some have said, that they that have the Spirit of God are equal with God. He that hath the Spirit of God is in that which is equal: and he that is joined to the Lord is one spirit; there is unity, and the unity stands in equality itself. Thus he ; and lest you should think too little of the word equality, he gives it you with an emphasis, equality itself. But he seems to come into a calmer mood a few lines after, and says, there is equality in nature, though not in stature. But instead of bringing him off, this sets him deeper in the mire. For, first, it is nonsense; for whatever is equal to God in nature, must be so likewise in stature, since his nature is infinite. And for that reason, secondly, making us equal to God in nature is the highest equality, it is indeed “equality itself:” which expression Howgil repeats twice in the distance of three lines, that he might be sure of it.
For more quotations of this sort I refer the reader to a book of Rob. Gordon's, entitled, Christianity Vindicated, &c. printed in London, A.D. 1671, where, p.33, you have the following sayings of the Quakers; viz.
The light, the seed within, is Christ; then I am he that speaketh ; then Hosanna. The Son is equal with the Father; I witness the Son in me, so I witness equality with the Father. The light in me is Christ; Christ is the Word by which the world was made; then it was said of Christ, “ that he was in the world, and the world was made by him, and the world knew him not; so it may be said of this prophet G. F. as is said by S. E. “in his paper entitled, The Quakers' Challenge, p.6, “Christ is the way, the truth, and the life; Christ “is in me, and must not he say where he is, I am the way, the truth, and the life? He that hath “the same Spirit that raised up Jesus from the dead, is equal with God: Jesus Christ the mystery passed before, the same Spirit takes upon it the same seed, where it is manifested ; as it is mentioned in G. Fox's book, entitled, Saul's Errand to Damascus, p. 7, 8.
(2.) Having thus shewn the quotations of the Quakers out of their printed books,
I will now further prove my charge, even in legal form, against them by evidence upon oath, which you will find in a book printed 1653, entitled, A brief Relation of the Irreligion of the Northern Quakers, &c. There, p. 2. and 3, you have the ac count how George Fox did “avow himself over and “over to be equal with God. Being asked by Dr. Marshal, in the presence of Mr. Sawro, colonel Tell, and colonel West, justices of the peace in “the county of Lancashire, at a private sessions in the town of Lancaster, whether or no he was equal with God, as he had before that time been heard to affirm; his answer was this, “I am equal with God.
This blasphemy hath been attested upon oath by the aforesaid Dr. Marshal, and Mr. Altam, school master of Lancaster, before the justices at the last session held at Appleby, the 8th of January 1652, and before judge Puleston, at the last assizes held at Lancaster, the 18th of March 1652.
Thus that account, which was printed soon after the said assizes. At the same assizes it was proved against this Fox, that he had avowed himself to be the Christ, the way, the truth, and the life, (witnessed by George Bicket and Isaac Bourn;) that he was the judge of the world, (witnesses, George Bicket, Adam Sands, Nathanael Atkinson;) yea, the eternal judge of the world, (George Bicket, witness:) and Mr. Sawro, a justice of peace, told the judge in the open court, that he could produce many more who could witness that G. Fox had affirmed himself to be the Christ, &c. but the witnesses produced were thought sufficient at that time. In the above account, p. 3, it is likewise witnessed, that James Naylor affirmed, that he was as holy, just, and good, as God himself;” and that James Milner, in the county of Lancashire, “professed himself to be God and Christ :” witnesses, Thomas Shaw, Gerard Shaw, George Inman.
These monstrous blasphemies occasioned a petition from the gentlemen of that county to the then council of state; which, being short, I give you verbatim as follows:
To the right honourable the council of state; the “humble petition of several gentlemen, justices “of peace, ministers of the gospel, and people, within the county of Lancaster, whose names are subscribed,
Shewth,
That George Fox and James Naylor are persons disaffected to religion, and the wholesome laws of this nation; and that since their coming into this country have broached opinions tending to the destruction of the relation of subjects to their magistrates, wives to their husbands, children to their parents, servants to their masters, congregations to their ministers, and of a people to their God; and have drawn much people after them; many whereof (men, women, and little chil “dren) at their meetings are strangely wrought upon “in their bodies, and brought to fall, foam at the mouth, roar, and swell in their bellies; and that some of them affirm themselves to be equal with God, contrary to the late act, as hath been attested at a late quarter sessions holden at Lancaster, in October last past, and since that time acknowledged before many witnesses; besides many dangerous opinions and damnable heresies, as appears “by a schedule hereunto annexed, with the names of the witnesses subscribed.
May it therefore please your honours, upon the consideration of the premises, to provide (as your wisdoms shall think fit) that some speedy course may be taken for the speedy suppressing of these evils.
And your petitioner &c.
The schedule annexed was as follows:
(1.) George Fox professed and avowed that he was equal with God.
(2.) He professed himself to be the eternal judge of the world.
(3.) He said that he was the judge of the world.
(4.) He said, whoever took a place in scripture, and made a sermon of it and from it, was a conjuror, and his preaching was conjuration.
(5.) He said that the scripture was carnal.
James Milner, a follower of the said Fox, professeth himself to be God and Christ, and gives out prophecies:
(1). That the day of judgment shall be the 15th day of November.
(2.) That there shall never judge sit at Lancaster “again.
(3.) That he must ere long shake the foundations of the great synagogue, meaning the parliament.
Leonard Fell professeth, that Christ never had any body but his church.
Richard Huberthorn wrote, that Christ coming in the flesh was but a figure.
This was the schedule: and G. Fox wrote an answer to this petition, and to every particular in the schedule, which he entitled, Saul's Errand to Damascus, &c. printed 1653, wherein he inserts the said petition and schedule, out of which I have transcribed them.
And I have done it, first, to give the readers who are strangers to the proceedings of the Quakers a clearer view of them;
Secondly, to invite all that are curious to read that answer of Fox's, Saul’s Errand, &c. because there is none can imagine but that Fox having produced so particular a charge of gross and abominable blasphemies against himself and partners, did it on purpose, that he might the more exactly, and in terms most express and plain, renounce and disown them.
And every reader will judge it reasonable to con clude Fox and the Foxonians absolutely guilty of every part of this charge, which they refuse, in this their Vindication, thus plainly and expressly to dis claim; or where they dodge and shift, and will not give a direct and categorical answer: because no innocent person would desire to wave his denial of so foul an imputation laid upon him; but, on the contrary, would with the greatest earnestness press to be heard; and would purge himself, in the plainest and fullest terms he could devise; and would believe that every one would think him guilty, would give every one leave to believe him guilty, if he gave any dubious or foreign answers. For who will not think him guilty, who cannot be brought to plead not guilty?
But such is the case of Fox in his Saul’s Errand, above mentioned. He does not plainly deny the particulars charged upon him or his followers, in the petition and schedule which he inserts; nay, he downright owns and justifies the greatest part of them ; as their preternatural convulsions and quakings, foamings, and swellings of their bellies, which seized them at their meetings, even little children, who could not counterfeit, and therefore was, no doubt, plain possession, but whether of a divine or diabolical spirit, will be hereafter considered. The matter of fact Fox owns, p. 5, and vindicates it by the ecstasies recorded of the holy prophets of old. But none of these ever seized little children: but the Lapland possessions have, in those who are given up to the power of the Devil, of which there are frequent examples in our own countries, besides these of the Quakers.
Fox likewise owns the indictment laid in the schedule against James Milner, and justifies him, though he cannot deny the fact. As for James Milner, says he, p. 9, though his mind did run out from his condition, and from minding that light of God which is in him, whereby the world takes occasion to speak against the truth, and many friends “stumble at it, yet there is a pure seed in him.”
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Great Mystery, p. 248. ↩︎
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