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fill heaven and earth, neither doth the heaven and heaven of heavens contain his power and glory; for he is as well by his power on earth, by his mercies to some, and his judgments to others; nay, his power is in hell also with the damned; so that God's power is every where at once, in that he hath written a law in the seed of every creature, both in heaven above, and in the earth beneath, and in the waters under the earth; and in this sense God may be said to fill heaven and earth, and that the heaven of heavens cannot contain him; but as to the person and body of God himself, he is contained now in the heavens only, and his person contained, when he pleases, in a lesser compass than a man's person can be contained.

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But Penn the Quaker hath imagined God to be an infinite Spirit, without a body, of such a vast bigness, that the heaven of heavens, nor the earth, cannot contain him; his Spirit is so big that it cannot be confined to any particular place. By this assertion God is contained in the air, and in the earth, and in the waters, and in the beasts of the field, and in the fowls of the air, and in the fish in the sea, and in man, and in the shape of the trees, and grass of the field; by Penn's assertion God is in all these, by his great vast Spirit without a body; for he imagines that God is the life of every thing; so that the trees could not grow, if God's Spirit were not in the sap of them, and so of all things else; thus ridiculous is learned Penn's conceit of God's greatness; so that God must be beholden to the bodies of the creatures which he hath made to dwell in, because he hath never a body of his own big enough, for his great vast Spirit to live in. Is not this an absurd faith, that Penn the Quaker holds forth? let all sober men judge.

Mind, reader, that because Reeve and Muggleton doth declare that God is but in the form and stature, and bigness of a man, as is said by Moses, and that a man may carve, and make the image of man, and so the image of God, of wood or stone, and worship it for God; so that man may make the image and likeness of God, as they do the image and likeness of angels and other creatures; must it therefore follow, that because God's image and likeness is made in the form of

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man's bodily shape, as is most true it is; must men worship this image as God, and believe the image he hath made to be a God? this is great blindness and horrid idolatry. So that because there may be an image of God made by man, therefore Penn will not have God to have any body or form at all but an infinite formless nothing, so that no image can be made of an infinite nothing. This is Penn's God that he doth worship, and while he seems to worship a God that hath no form at all, he becomes the greatest idolater of all, and worships every form for God, as the light in man is his God, the life of the beasts of the field is his God; the firmament of heaven, the earth, the waters, the fowl, the fish, the trees, the grass, are his God; for, saith he, God is every where and in all places at one time, and never confined to any particular place, no not in heaven above, neither can the heavens contain him, but he is every where, as Penn the Quaker saith.

CHAP. VIII.

So that he doth worship a God that hath neither body, form, nor shape, even an infinite nothing, or else a God that is all forms and shapes, and the image and likeness of all creatures else, both in heaven and earth, as well as man's image and likeness; nay, by this assertion of his, God's Spirit or Essence is in the earth, and in the waters, and in the firmament of heaven, and in the clouds, and in the air, and in the sun, moon, and stars; so that in effect, by this assertion, these things are the body of God, and the image and likeness of God, as much as man; for if God's Spirit be of such a vast bigness, that cannot be contained nor confined to any one particular place, but is in all places at one time by the essence of his Spirit, it is so infinitely big, then the great vast earth and waters, and air and clouds, as aforesaid, are all God's bodies; so that God must have so many bodies as there is distinct substances; so that instead of God's being in the form, shape, and likeness of man, one particular form and shape,-by Penn's assertion, it must needs follow, that

if God be an infinite vast Spirit, without a body, and cannot be confined nor contained in one particular place, it must be concluded, that God hath so many bodies as there is creatures, and that every formless substance is God's body, and the image and likeness of God, as well as the bodily shape of man.

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This is that anti-christian spirit in the Quakers, in those last times, in opposition to the spirit of Christ, who inspired Moses, the prophets, and apostles, with revelation to write Scripture; and they do every where declare that God made man in his own image and likeness, in respect of his bodily shape, in that God did always appear to the fathers of old in the form and shape of man, as the Scriptures are full to prove, as followeth

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Exod. iii. 2. And the Angel of the Lord appeared unto him in a flame of fire, out of the midst of the bush. v. 4. And when the Lord saw that he turned aside to see, God called to him out of the midst of the bush, and said, Moses, Moses:

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1. Here the reader may see, that God did appear to Moses in form like a man in the bush and God spake to Moses, and God was confined to that particular place, at that présent, which no spirit without a body can do; for if God's Spirit without a body be every where, and cannot be con fined to one particular place, but fills all places at all times, and no places, neither in heaven nor in earth, can be empty of God's presence, as Penn doth assert, I say such a God as this hath never a mouth nor tongue to speak; for this I say, no spirit without a body can speak any words at all, but that God that made man in his own image and likeness, in respect of his bodily shape, did appear unto Moses here in the bush, in the form of a man, though in a flame of fire, and did speak apparent words unto Moses, as a man speaks to his friend.

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2. See Gen. vi. 14. And God said unto Noah The end of all flesh is come before me. And in Gen. vi. 1. And God remembered Noah and every living thing. And in Gen. ix. 1. And God blessed Noah and his sons, and said unto them, Be fruitful and multiply, and replenish the earth. Chap. ix. and 6th

verse, Whoso sheddeth man's blood, by man shall his blood be shed, for in the image of God made he man. And in the 9th verse, And I will establish my covenant with you, and your seed after you. And in the 15th verse, And I will remember my covenant which is between me and you. And 16th verse, And I will look upon it, that I may remember the everlasting covenant between God and every living creature.}

¡Here God did appear to Noah in the form of a man, and spake unto him plain words; and he remembered Noah, and God blessed Noah and his sons with the blessing of fruitfulness, and multiplying and replenishing the earth, with the increase of sons and daughters, and God gave them a law that they should not shed man's blood; why? because man was made in the image of God, for in the image of God made he man; therefore did God establish his covenant with Noah and his seed after him; and that God would remember his covenant which he made between man and himself; and that God would look upon his covenant that he had made with Noah and every living creature; and that he might remember his everlasting covenant between God and them. Here the reader may see that God can speak words, which he could not do without a mouth and tongue. Likewise we read, that God blessed Noah and his sons, which he could not do without a mouth and tongue; likewise God gave them a law, that they should not shed man's blood, which he could not do without a mouth and tongue; likewise God did establish his covenant with Noah and his seed after him, which he could not do had he not a head like a man's head, that hath wisdom and understanding in in, to make covenants with Also God would remember his covenant which he Imade between man and himself; so that God hath a memory in him, to remember what covenants and promises he makes to man; likewise, God would look upon his covenant, that he might remember his everlasting covenant between God and them; here we see that God hath eyes to see, as a man hath to look, what promises and covenants he maketh with man, that he might remember to perform them on his part, though man fail on his part; these things God could not do if he had not eyes to see, he could not be said to look, and if he

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ber; this is Penn's God that!

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had no mouth nor tongue, he could not speak nor utter words, nor make no covenants with man; and if God had no head, he could have no wisdom, understanding, nor memory at all, for this I say, a spirit without a body, it hath no being at all; why? because it is nothing at all, but a fiction of man's brain, that hath proceeded out of his imaginations. Yet Penn's God is a Spirit without a body, that can neither hear, nor see, nor smell, nor speak, no nor remem cannot hear, because a spirit without a body hath no ears; nor smell, because it hath no nose; nor speak, because it hath no mouth nor tongue; nor see nor look, because it hath no eyes; nor remember, because it hath no head, nor understanding, nor wisdom. To sum up all, a spirit without a body is nothing at all, but a thing at created out of man's blind imagination, which hath created to itself a spirit without a body, which he calls God, and the imagination of man hath created to itself a devil, to be spirit without a body; the one spirit he worships for God, and the other spirit he is affrighted at, as his devil; thus he hath created by his imaginations a God, to worship a spirit without a body, and a devil to fright him, a spirit without a body also; thus Penn the Quaker doth worship a God of his own making, and so becomes the greater spiritual idolater, than those that worshipped the golden calf. This is Penn's God that he doth worship, a spirit without a body this is none of my God, neither is it that God that made man in his own image and likeness.

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CHAP. IX.

3. AGAIN it is said, Gen. v. 22. Enoch walked with God. 24th verse. And Enoch walked with God, and he was not, for God took him. So Gen, vi. 6. It repented the Lord that he had made man on the earth, and it grieved him at his heart.

Here the reader may see, that God is no great vast Spirit without body, which can walk and talk with man: neither can a spirit without a body be capable to repent, nor to have

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