c. Now hence I observe That according to this aknoledgement for such it is implicitely at least the kernel of life and love had â—ot tookwing before the Year 1688 yet most of the â—ooks he quotâ—s were written long before thâ—t time But surely no orderly sensible man will imagine that order and form amongst God's People will occasion the life â—â—d power to withdraw whilst the power is not denyed Is not God a God of order And doth not the Apostel say to the Corinthians Let all things be done decently and in order 1 Cor. 14 40. Moreover if the life and love took Wings but about or since the jear 1688 how could those Orders which were established above twenty years before be the occasion of it Again what Orders have We that they disown Have We Montly meetings So have they Have We Yearly meetings So have they Have We Womens meetings Daniel Leeds saith Those Meetings are certainly of service in Deeds of Charity and Hospitality page 66. But to proceed he concludes that page and begins the next with this passage viz When my intentions were first â—â—t on this ensuing work I had taken G. K's books in equally with the rest or else I should have been partial as â—aleb Pusey has been being blinded with prejudice as his term is in only faulting G. K's books but not his Opposers but as I proceeded on at lenght I found G. K. according to the example of good men in all Ages has publickly acknowledged himself guilty of Errors in divers of his former books and promised a correction of the same and now of late we have his Retractation come over in Print Answ A meer flam For among all the contradictions that we have charged and proved upon him he has been so far from retracting any part of them though they contradict his present doctrine that he boasts in the very Retracting book it self That for the most part they are the soundest passages in all his book and that he can shew a good consistency of them with his present faith See pa. 42 43. And now since Daniel Leeds in the close of his Preface asserts his proceedings in his book to be honest and sincere I appeal to all impartial people Since G. K's doctrines as charged by us do greatly contradict each other and yet he refuses to retract â—ny â—aâ—â— of them Whether I sâ—â—â—â— Ks. 〈…〉 which probably D. L. had no thought about whâ—â— he wrote his book 〈…〉 any argument in sincerity and tâ—uth for his not taking in G. Ks. books as wel as oâ—hers in this wraâ—gling piece of his As for his counting me Partial because I have not faultâ—d G. K's Opposers as well as G. K. I answer â—ll by G. K's opposeâ—s he mean our Friends I never 〈…〉 cause to be so scâ—utinous as D. L. hath been in searching either into our Friends books or G. K's either till since that time any farther than what related to the Controversy which G. K. had raised amongsâ— us here and chiefly that about the universal neccessity of the knowledge of Christ in the outward in order to salvationâ— without our acknowledging of which I found he would not own the most upright amongst us to â—e any better than Heatheâ—s Now upon a time looking into G. K's Universal free Grace of the Gospel in pa. 117 I found that he there would not grant That outward knowledge or the knowledge of Christ in the outward was universally 〈…〉 salvation which I presently shewed to an honest Friend and then a late Friend of his at Philadelphia and when I came to town again he told the he had shewed G. K. the passage and said his answer was to this purpose That if he was in his senses upon his death 〈◊〉 â—e would leave 〈◊〉 aâ— his last testimony to his Friends about him That if they should find any thing in his former books contrary what he now held they should scrach it out where they met with it Now had he not presently after this and after his so uncharitably counting honest Friends to be but Heathens gone about to perswade his over credulous followers That he was not changed in his Principles thereby deceiving and deluding them should have had no occasion on that account to have put Pen to Paper as I did But I suppose he waâ—ily considered in time That if he should acknowledge a change in his principles his New and raw disciples who â—alued themselves at that time much upon their being accounted Quakers and that of a primitive stamp too would have forsaken him and his notions also Well then he finds out a way to gloss over this place and would have us believe That when he denyed as aforesaid the knowledge of Christ in the outward to be universally necessary to salvation his meaning was that it was not so necessary to salvation begun as if that difference betwixt our Friends whom G. K. was then vindicating and other people was about salvation began only Yet least that would not do We must also be told of a distinction betwixt the express and the implicite knowledge of Christ and that the express knowledge was not universally necessary yet the implicite knowledge was Now these things put me into a farther search into both his former and latter books and in his former I still found where he was concerned to treat of the subject he alvvais denyed that knovvledge to be essentially necessary to salvation particularly in his Universal free Grace c. p. 117 and Light of truth triumphant p. 6. By his former books I mean such as bear date before the year 1681. or thereabouts Which is supposed to be about the time that he wrote as he acknowledged 199 of the 200 queries concerning the Revolution of humane souls c. But by his latter books it appears that he is clearly changed in principle as to the point of doctrine and I finding things thus and also how he was receded from his principles in some other matters wherein he differed with Friends as About the sufficiency of the Light without something else and about Preachers being Magistrares and of the confused work he had made about his strange notions of the Resurrection as in my said book is shovvn This I say Was the occasion of my Writing that book that thereby I might shevv to them especially to the most sincere amongst them hovv he vvent about to deceive them by drilling them on and persvvading them we could never prove he was chainged in his Principles as his ovvn vvords are see Some Fundamental Truths p 13. Printed about the year 1692 Wherein he further saith thus I can prove a good consistency of my present doctrine with all mark all my former and latter books Behold now the man for if this be true what need he now at a pinch have put out his book of Retraetations why he was driven to it he must either do it or else some of his followers might have
best to inform us if he can In p. 75 D L. saies But before we conclude this head take one verdict more from W P's Spirit of Truth p. 38 The Scripture saies he is much like the shadow of the true Rule Now all men know That the shadow is a vain empty uncertain thing c. Answ That 's D L's great mistake For Paul who said Heb. 10. 1 The law having a shadow of good things to come surely did not count the law a vain empty and uncertain thing And in chap. 8. 5 speaking of the Priests who offered gifts according to the law saies That they served unto the example and shadow of heavenly things â—hâ—n surely those things which by Gods own appointment served to the example and shadow of heavenly things were not vain empty or uncertain consequently it may be easily seen that this observation of D L's is both vain and empty I am now come to his 8th Chapter entituled Of Magistracy and Government to which I shall give a little touch and begin where he begins with a passage he quotes out of Samuel Jenings's State of the case p. 73. viz Magistracy and Government we alwaies owned to be the Ordinance of God To which he objects in p. 78. thus Now observe here S Jenings deals deceitfully and dishonestly in pretending to be what they really are not Answ A high charge indeed and that too to be founded upon such an honest and innocent expression For what though as D L quotes him W. S. saith We own Government and Magistracy that stands in the power of God and executes true Judgment within the gates casting down sin and evil doers and setting up Righteousness and those that walk therein Yet it doth no waies follow that therefore we own no Government to be such so as to be subject to them in all things by yielding either active or passive obedience to their commands out the Government of those who witness Christ to rule and reign in them as D. L. asserts For both William Smith's and the rest of our friends practice in general from the beginning hath proved the contrary they having therein followed Scripture precepts and the examples of the Saints of old in owning Government and Magistracy to be appointed of God and that to them subjection was due as aforesaid Yet surely none vvill think that they so ovvned them as to ovvn that in them vvhich vvas corrupt No they vvere so far from that as they did not spare to tell them of it Isaiah saies Thy Princes are rebellious and companions of thieves c. see ch 1 23 and Ezekiel saies ch 21 27. Her Princes in the midst Thereof are like wolves ravening the prey to shed blood c. But to sum up the matter if D. L. ovvn such a Government as W S speaks of it is so far vvell hovvever vvhether he do or no it is such an one as the God of Israel the Rock of Israel instituted 2. Sam. 23 3. vvhen he spake by his Servant David on this wise He that ruleth over men must be just ruling in the fear of God And if D. L. do own such a Government then I would ask whether he cannot say also with S I That he owns Magistracy and Government to be an ordinance of God and yet justify the aforementioned Prophets in so smartly reproving the Princes of their People and next whether in so doing he would or ought to be accounted one that pretends to be what he really is not Let him well consider this As to what D L. produceth against G F out of a book entituled Papers given forth to the heads wherein amongst other expressions D L. makes G F. to say They are out of the Life and Power that make such work for an Earthly King and Earthly Powers I Answer Though I know not that ever I saw the book he refers to yet it really seems to me to be written upon the occasion of so much contending fighting killing and destroying one another in striving who should â—e uppermost in and about the time of the civil Wars But that this contradicts W P or that W P. contradicts this by his peaceably obtaining a grant from the King of the Government here as D L. seems to insinuate in these words viz Come mark that W. Penn with they industry in getting Grant after Grant for Kingly and Earthly power Is quite wide or the mark they being no waies parallel For W. P. made no such work to obtain his Grant As G F. condamnes in the above cited passage Then pray observe how false he is in thus telling W. P. of his getting Grant after Grant for Kingly power where as if he had Kingly power surely he would be a King at least his power would not be subordinate to the Kings which it is well known W. P's is It is from the like ignorance or worse that he makes such an use as he does or W. P's words quoted by him out of Address to Protestants p. 334. thus If we will give ancient story credit we shall find the wordly weapons were never employed by the Christian Church till she became Worldly and so ceased to be truly Christian c. Upon which D. L. saith I Confess had not ancient story informed me that all Christian Societies have apostatized when they grew numerous I should have admired at this Passage that the same W. P. should in so few years after he Wrote it not only fall into that Apostacy himself but also draw many more with him Answer But pray What is the Apostacy vvhioh D. L. accounts that W. P. and those many more drawn in by him are fallen into Why the most I can make of it is That People are so sar degenerated from Christs commands given to his followers viz to let the Tares grow up with the Wheat c. that they who now pretend to be his do not make use of worldly weapons so much to pluck up the tares as the good wheat as the divers Persecutions of late years can testifie And that this was it that W. P. meant by their making use of worldly weapons is clear from the very subject matter he was upon and treating about in that place Now if W. P. hath never done so as I beleive he never did then to be sure in that respect he is clear from being an Apostate And since D. L. is so well informed that all Christian Societies have Apostatized as they grew numerous surely the Church of England having grown very numerous they must needs according to D. L. be apostatized also and yet in his Almanack for the year 169 he prays that she may be a blessing upon Philadelphia As if an Apostate Church could be a blessing upon any place Then whereas he observes that Antient story hath informed him that all Christian Societies have apostatized when they grew numerous I shall now observe likewise and put him in mind too how the scene is altered and
as certainly true as he is cofidently false in it As first his affirming that the Quakers searcht the Town for arms this I am credibly informed is false and that it was not the Quakers who did so but others 2. dly Supplied them with guns swords c. This was not likely to be true for though perhaps there might be here and there one that had a fowling piece not that I have cause to suspect that any person furnished them with so much as one yet I question whether they had any swords at all to furnish them with The 3 dly is a third lye For he saith they gave them a Commission which was not so but a Warrant to bring them back to justice in their own way they being nor Friends that went by virtue of that Warrant after them Then he adds and hiâ—ed them for 100 pound Whereâ—â— this was not to neither it is true after the men that followed them were agreed to go and in order thereto were got into the boat Sam. Carpenter to incourage them called to them and promised to give them 100 pound if they would bring back the sloop and men And if Sam. Carpenter was to blame in it why did not G. K. instead of commending him and other's for what they did 〈◊〉 deal of with Samuel about it and say his evil actions iâ— they were 〈◊〉 before him in order to have recovered him 〈◊〉 not a word of that then it was Den Samuel with him man months after that after till he began to differ with seperate from Friends and then Samuel not joyning with him he spared him no more than others Moreover whereas D L said Sam Carpenter paid down the 100 pound and that the Assembly have since voted it a debt of the Province Now this is not so neither for there was no such sum voted but the man will be medling with things he knows nothing of Then as for his saying that it was those whom the Quakers got to gether and furnished with guns and swords and who had Commission and were nired for 100 pound to do it that recovered the sloop here in it as worth one's observation how prettily he contradicts his friend G. K. in the matter who saies It was Peter Boss and one or two more vvith him that retook the sloop having neither gun svvords nor spear see Antichrists and Sadâ—cees detected p. 7. Yet in their Appeal to the Yearly Meeting in 1692 G K among others saith as â— L. here saith as to those vvho took the sloop Thus thoâ—gh they â—oth beâ—n false vvitness yet their witness agrees not together I shall next take notice of a passage of his relating to Tythes which may be seen in his p 107 thus I know none in Christe naâ—â— no not the Priests themselves but they will deny that they take Tythes as Tythes but only as maâ—re 〈…〉 to preaching and not as any other part or the 〈…〉 Answ It may be so For what other part of the Cerimonial Law did Tiths belong to except to give part to the Stranger the Fatherless and the widow tho that part our Priests do not care to perform to be Sure But â—â—ee D. L. says he knows none that say they take Tiâ—â—s as Tiths I shall take Leave to tell him That he seems to have pored so long on G. â—'s Great Mystery c. as to have bemudl'd himself or dull'd his sight else he might have there seen and so have known That the Priests take Tyths as Thyths for which I referr him to the following Passages First in pag. 87. G. F. quotes the expression of a Priest thus The Lord hath given Tyths for the maintenance of the Ministry of this Nation And a littte lower he saith The Priesthood is Changed but not the Tyths abolished by the coming of any Substance Secondly in Pag. 245. he quotes Gawin Eaglesheld Thus The Law is not changed that gave Tyths c. Now I hope from henceforth D. L. may be satisfied That the Priests did not deny their taking Tyths as Tyths Besides to talk of not taking Tyths as Tyths is Just as good sense as to say D. L. dos not tell Lyes as Lyes But it is yet further observable That D. L. ackowledged That Tyhts for the Maintenance for Preaching being part of the Ceremoniall Law and consequently put an end to by Jesus Christ's Offering up himself And that being the chief Cause why our Friends refuse to pay them must needs be an Argument to any sensible Man s understanding That we owne Jesus to be the Christ And we know the Apostle saith The Priesthood being changed there is made of necessity a Change also of the Law Heb 7 2. I shall now proceed to his 13. th Chap about Miracles wherein he seems resolved to Act the part of one that would be Retrogade to any thing acted or done by a Quaker especially if he thinks he hath found out a way to redicule it thereof I think I shall not need to say much to it only some passages I shall hint at as followeth He begins his Cavills against some passages in G. F's Iournall to which I need say no more than thus That I am satisfied That where at any time G. F. in his Journal hath mention'd any Miracle which God had wrought by him the Intent was not to set up of applaud the Creature nor to boast of the work but to give the praise and honour to God the Worker to whom it belongs As for what he saith in pag. 110 about G. F's being call'd The Father of many Nations c. I answer thus hath been Answer'd so often already particularly by W. P. in Judas and the Jews c. and in Invalidity c. and that to my satisfaction above twenty years ago that I shall say no more of it in this place than to reâ—er the Reader to the Books for his satisfaction also A little lower in the Same page he Insinuates that G. F. should pretend to the Gift of Tongues to Interpret all Languages which I am perswaded he shall never be able to make appear But if he can let him In pag. 111. He pretends to object something worse against G. F. which take as follows But which is yet worse if true I have seen a sheet called An Essay c. lately put out by one T. C. wherein he shows that G. F. in answering Priests and Professor's Books falsly quoted their Words and perverted them c. Which he would have W. P. to appear and clear G. F. from c. Answ If there be such a Book written by T. C. so accusing G. F. I question not but it is or will be Answer'd in the mean time I will assent to D. L's saying if true it must needs be judged wicked c. But I shall likewise add if it be false the reporting it must needs be wicked in his Author T. C. and Idle and wicked in himself also thus to repeat it only
of himself in our hearts according to E. B. is too good Counse to be disputed against But now here we may see what need there is of having the Books on both sides to examine D. L's quotations by for who not knowing the occasion of W. P's Writing thus as D. L. has Cited him but would have thought he had thwarted E. B. Now tho' I have not the Book by me yet I pretty well remember the Subject of it which was to shew what was real spiritual Liberty and what was then onely pretended as such and was Chiefly levelled against a Faction stirred an at that time by John Story and John Wilkinson who did not onely oppose the Women in their Meetings of Service which D. L. saith are certainly of service p. 66. in deeds of Charity and Hospitality but also to escape sufferings would Drop the Testimony that they came forth with in the beginning which as D. L. saith was in Life and Power Now as some of old â—urned the Grace of God into Laâ—civiousness Jude 4. so these turned from that grace which had called them and brought them forth in life and power in the beginning and 〈◊〉 the liberty of the spirit 〈◊〉 libertiâ—◠〈…〉 in the flesh of shunning the cross and 〈…〉 which they came forth in when they came forth in life and power much like those with whom Paul was excercised when he thus expostulated with the Galathians viz. Are ye so foolish having 〈…〉 made perfect by the flesh Have ye◠〈…〉 in vain Gal. 3. 3. 4. And although Pauâ— commended the beleivers to God and the word of his grace Acts 20. 23 telling them it was able to build them up and to give them on inheritance among all them which are 〈◊〉 Yet he did not think that inconsistent with his telling this Church who seemed to lean to circumcision on the account of avoiding persecution see ch 5. v. 11. If ye be circumcised Christ shalt profit you nothing v 2. For he was so Zealous in the case as to say I would they were evencut off which trouble you v 12. Now might they not have said to Paul Thou hast commended us to the grace of God Iames hath sold us The engrasted word is able to save our souls Iames 1. 21 and Iohn saies The anointing which ye have received of him abideth in you ye need not that any man teach you But as the same anointieg teacheth you of all things 1 Iohn 2. 27. Canst not thou therefore leave us to our freedom therein It may be we think it best to be circumcised c. But can any think that such a kind of a plea would have recommended them any thing the more to the Apostles as men of truth and of a found mind Surely no It is true Paul told them â—e have been called unto liberty but he also added further Use not liberty for an occasion to the flesh Gal. 5 13. And that hath been our Friends care with those people for which they have made so much a do In p. 135 he finds fault with some Quakers for praying for King Iames with is so far from being condemnable that it is very agreeable to the Apostles exhortation 1 Tim. 2. 1. 2 That inpplications prayers invercessions and giving of thanks be made for all men For Kings and for all that are in Authority But no doubt in his fancy to hit the Quakers home he saies As affectionate as they were to King Iames they could not by their prayers mark how he scoffs at prayers help him in those troubles that followed nor did they by their spirit of discerning tell him of it before hand c. Answ A very foolish observation and a sort of an Athelstical taunt I do tell him that as the Quakers are no unseemly boâ—ssers of what they can effect by their prayers neither is it my design to compare them with the Apostles Yet this scoffing reâ—â—ction may if he dare make so bold with them as well affect the Apostes as the Quakers who prayed for Kings and all that were in Authority and exhoâ—â—â—d the beleivers so to do and yet how many troubles did the â—â—ings and Governours in their daies undergo and perhaps many â—imâ—s it might be for their good too Then â—s for a spirit of discering I deny that ever it was the Quakers principle or indeed that they are so conceited as to Imagine much less to declare that they can alwaies discern beforehand what particular troubles Kings and Princes or any others shall meer with in this world To pray for them is but our Christian duty but as for what troubles they may here after meet with God who only is omni scieâ—t knows and none else unless at any time he is pleased to reveal it to any particular person or persons But to bring the matter a little the more home upon D. L. I shall produce an example of one of his great friends applicable to this case which take as follows I remember when a paper was published by Authority at Philadelphia to shew among other things that G K had traduced the Magiâ—â—racy and Authority of this place we were told that G K went on the same day to the Barbadoes house where amongst a mixt Auditory he read an answer pulickly to the said paper and when he had done possibly that he might be thought not to disown Authority went to prayer wherein he prayed for King William and Queen Mary Now what would he or others have said if we had flouted at him as D L does at us and told him that by all his prayers he could not help the King and Queen out of the great troubles which they were then and continued many years after to be involved in nor could he tell before hand of the Queens death c. But thanks be to God he hath tought us better ways to answer those who oppose the truth than such sorroy ones as this our Adversary makes use or against us He proceeds thus But rather that he was secure and got through all his troubles Answ By what D. L. himself hath cited of their words it pleanly appears that it was only such troubles as he had then already met with particularly in Scotland And thogh they might use the words all his troubles that does not alwaies conclude past present and to come neither did it at all in this case any more than Paul's saying after he had mentioned the troubles he had met with at Antioch â—conium and Lystra thus But out of them all the Lord delevered me doth imply that he should meet with more Furthermore the Apostle speaking of the troubles he met within Asia saith For we would not Brethren have you ignorant of our trouble which came to us in Asia that we were pressed our of measure above strength in so much that we despaired even of life Buâ— we had the sentence of death in our selves that we should not trust in our selves but in
God which raiseth the dead Who delivered as from so great a death and doth deliver in whom we must this he will yet delive us 2. Cor. 1. 8. 9. 10. Yet at last he was put to death at Rome In the next place I shall take some notice of D. L. ◠〈◊〉 In his p. 137. 138. he asks Why this following doctrine so frequently preached formerly by ancient friends is how let fall and nor preached by any of you viz I the Light will overturn nations Kingdome and Gathered Churches c. and citing many books as News out of the North c p 15. I am the same door that ever was says G F the same Christ to day yesterday and forrver c. Answ This is but a meer begging the question For as he hath not proved so I deny that the doctrine of the fight was frequently preached by antient friends in those terms And as for those words in the above cited News out of the North with several others cited â—y him I cannot sufficiently speak to them â—auing not the books and by what is before written it is easy to see that he ought not to be trusted in his quotations he is so exceedingly perfidious in them As a farther confirmation of this charge I shall produce another proof as followeth I happening to have one of the books he cites in the abovesaid page viz G. F's Great Mistery out of which he pretend to produce a quotation thus And tho that same spirit that raised Iesus from the dead is equal with God viz. the holy Ghost see Great Mistery p 66 127 I dilligently searched both those places and do affirm there are no such words to be found in either of them But I find in p. 127 that a Priest charged G F with professing equality with God whereupon G F tells us that the Assembly of Divines in their Catechisia say The holy Ghost is equall in power and glory with the Father Now saies G F every one that comes to witness the son of God and the holy ghost c by your account they witiness that which is equal in power glory with God and that his words were spoken beyond all creatures out of all creatures that he did not say G Fox Now is it not as cleare as the sun that D L hath again grieviously abused both G F also his Reader For it is one thing to witness the holy Ghost wich is equal in power and glory with the Father to be in us according to G F even beyond unterance and another thing to profess our selves equal with the Father Son or holy Ghost either as this abusive D L would render us In p 138 139 he asserts this falshood viz 'T is the faith or belief of all your preachers in general That when you preach or pray 't is not you but Christ in you that prays I prove this to be your belief by these two reasons First You do never in your meetings pray for pardon or forgiviness of sin Not that I have heard in twenty years due attendance for seeing 't is Christ in you that prays there is no need of it he being without sin Answ He may as well charge all those holy men of old who have prayed to God and yet heave not in all their prayers asked pardon for sin with the same as he falsly charges us with here viz with believing that it is Christ in us that prays And in order to prove that what he objects against us was not the common practice of the primitive Church I shall produce an example which at this time occurs to my mind as it is related Acts. 4. 24. to 31. where we find that the Church then assembled together lift up theie voices with one accord in prayer to God in which prayer there is not one word of confession of or begging pardon for sin And if D L be so blind as that he can perceive no difference or distinction to be made between Christ by his spirit helping our infirmitie's in our prayers which we say he doth and without which we cannot pray as we ought see Rom 8 26 and saying that 't is Christ in us that prays which we say not we cannot help it Then what or how due his attendance hath been for twenty years I know not but sure I am I have heard earnest cryes and servent supplications put up to God in our publick meetings for pardon and remission of sins many times in less than ten years His second reason is this You do not pray to Christ becaiuse it being Christ in you that prays it is absurd for Christ to pray to himself Answ This is again a meer begging of the question for we say no such thing as that when we pray 't is Christ prays in us but as above 't is Christ by his spirit that assists his children in their prayers who said Without me ye can do nothing John 15 5. He continues in his p. 139. to cast many unjust reflections upon us in relation to these two heads of not praying for pardon of sins and not praying to Christ at all which is partly answered already but in order to the more full clearing the latter objection I shall take notice of one passage more in the same page After he hath opposed the Apostles Saints and Martyrs to us he concludes that paragraph thus viz Both Apostles and other Christians frequently prayed to Jesus Christ as well as to God the Father Answ This affects not us at all as to what he infinuates that we do not pray to Christ because it is neither against our principle nor practice and if he will not believe us in relation to this assertion yet methinks he might credit his Friend G. K. in the matter who in p. 121. 122. of his Way cast up saith He hath not only himself done so but also hath heard others expresly naming the words Jesus Christ Although saith he when we express not these words yet if we pray by the movings of his liâ—e and Spirit we pray in the name of Jesus c. And he farther saith I have heard expresly such petitions put up in our prayers at our meetings unto Christ as Jesus son of David have mercy upon us O! thou blessed Jesus that wert crucified and dyed for our sins and shed thy pretious blood for us be gracious unto us O! thou our mercifull High Priest whose tender bowels of compassion are not more straitned since thy ascension but rather more inlarged Thou art our Advocate and Mediator in heaven with the Father our merciful High Priess Thou blessed Jesus thou knowâ—st our most secret desires and breathings which we offer up into thee in the inabâ—ngs of thy blessed â—ife and spirit that thou maist present them unto thy Father and our Father that in thee we may be accepted and our services also and for thy sake our defects and short comings our sins and transgressions that we have
were so ignorant that we could not find out these his unfair and unjust dealings For that which G W makes two words of with a right distinguishing stop D L makes but one with a dash between thus God-man without any distinguishing stop as G W hath it thus God-man 4thly False it is that W P as he affirms P 5 says Sandy Foundation p 14. If the only God is the Father and Christ be the only God then is Christ the Father which is ridiculous and shamefull 5thly False it is that W P says according to his quotation p. 6. out of Sandy Foundation p. 22 that Christ could not pay what was not his own debt 6thly False is his assertion in the same page that W P holds that Christ had a debt of his own to satisfy to God 7thly False it is which In p. 14. he pretends to cite out of G W s Christian Quaker p. 212 That we plead for the Righteousness of a creature i. e. Christ as man or man 's own righteousness For there is no such word as Christ as man as I have a fore shown 8thly False it is which he produceth p. 23. as an expression of G W's in his Nature of Christianity p 29 viz Christ has not the body of man 9thly False it is which in the same page he alledges against G W viz that He denies Christ's bodily existence without us 10thly False it is which he offers in p. 37. as W P's Sandy Foundation p 21. Christ as man was finite viz came to an end For these words viz came to an end are not W P's 11thly An abominable falshood it is that in Sandy Foundation p. 20. W P calls Christ The finite and impotent creature see p. 38. and many other places of his book 12thly False it is which in p. 40. he says of W P viz But VV P makes the benefit of his coming to be no more but to shew man more plain what he saw before as through a glass It being also contrary to what he himself hath cited as his words in the same page 13thly False it is which he asserts in p. 102 viz That the Quakers have denyed Jesus of Naeareth 14thly False it is which he affirms in p 139 That we do not pray to Christ and as false That we never in our meetings pray for pardon or forgiveness or sin His Friend G K's acknowledgment concerning us as a fore cited shews the contrary in both respects Thus have I collected some of the pâ—lpable lyes and flaâ—â— hoods he is guilty of as by the books which I have by me cited by him may appear what more there might be found especially if we had all the books he mentions to inspect and examine can only be guessed at at present by what I have 〈◊〉 in those books which I have examined As for what untruths and falsehoods he has in p 94 and 95 told of John Wood the said John Wood's own vindication with certiâ—â—â—tes under his neighbours hands as also his abuses put upon some others of his Neighbours in his own Province of West Jersey in relation to the miâ—â—ating of some publick affairs may be made to appear in their appear colours in their Postscript And now Reader Is it not strange that alter all this D L should be so confident as to call upon Sam. Jeninges John Simcocâ— John Râ—d 〈◊〉 c. to come forth and appoint a publick meeting to prove our charges in the face of the world of their abusing us and our books in falsly citing passages but of the same and wronging their sense Whereas in this very book of his he is guilty of such abundance of it But D. L. rests not here for in p 141 he manifests his impudence yet farther in these expressions Therefore I LL give the world a sign by which they may know that you do not only abuse bely charge us falsly in this case But also that your own consciences tells you that you are guilty of so doing The sign is this If you know and are conscious to your selves that you have and do so bely us c. then you 'll not come forth according to this proposition But if you find you can get the least advantage of us by out witting or otherwaies wording the matter thâ—â— with never so much falsity then you 'll come forth and â—e glad I give you this opportunity And by this sign shall you be proved Answ it is easier to prove this his sign to be a sign of his guilt confidence and impudence than a sign of what he woâ—ld pretend to make out by it for this sign fails in all it s marks as thus â—â— we were guilty of abusing them it doth not at all follow that therefore we would not come forth according to his proposition For the same spirit which leads men to wrong and abuse their neighbours may make â—hem so confident as to come forth with open face to endeavour the justification thereof especially when called upon and when the case is as this is viz that no corporal or peculiary punishment is like to ensue This plâ—inly appeared in the case of Tho. Hicks who though he had so abused the Quakers as is before shewn yet had the confidence to come forth at the first meeting to justiâ—e it 2 dly It like wise appears as plainly in this very case of D L's who not withstanding his many abuses put upon us in this his book yet in the same he hath the confidence to challenge a meeting with us to put us upon proof of what is so plainly made appear above Therefore this is no infallible sign of our being guilty of his charge that we came not forth according to his proposition And then the other part of his sign relating to a supposition of our coming forth is as evidently fallible for we have got not only a little but a great deal of advantage against him and that very simply too not only without any falsity but also without straining matters beyond what they will naturally bear and yet he may see we do not come forth according to this proposition and therefore both his signs are fallible and not to be needed unless it be from them to make an observation how strangely men are infatuated who draw back from and rise up against the truth Well now I shall give D L and the world a plain and argumentative sign whereby he and they may know that he himself hath abused both the Quakers and their books which is this If D. L. have given that for the Quakers words in their books c. in order to render them and their books odious thereby to the world which is not in their he books then he hath abused the Quakers and their books But so hath D L. done as I have herein plainly manifested particularly in the summary collection of his falsehoods Therefore he hath abused the Quakers and their books The first proposition I
suppose he will not deny and the second he may see if he be not blind as plain as his face in a glass The conclusion then must needs be that D. L. hath abused the Quakerâ— and their books The evil of which I can sincerely say I heartly desire he may come to a sense oâ— and true repentance for before it be too late And now if not withstanding what hath been here so plainly manifested of D L s abusing our â—riendâ— and their writings any shall yet be so exceedingly prejudiced against us as not only to continue to vindicate him in such an evil work but also to bestow such large encomiums on him as some have done both by word of mouth and writing as well in verse as prose We can then do less but conclude that iâ— proceeds not from any Christian like desire to stand in defence oâ— the truth but that it is meer envy and preâ—â—diâ—â— agâ—inâ—t the doctrine way and practice which we proâ—ess and are found in as well as against us their honest and peaceable nighbours which own and profess them that hath done and doth animate them to such proceeding Which if they shâ—ll yet continue to do as sure as truth is Truth and falshood is falshood iâ— so â—oing they can never please God who is just nor obtain credit with any impartial man of right understanding Therefore if after all they do or shall continue to vindicate him as aforesaid we can then do no less than look upon them to be such as are here described and so as I saiâ— neâ—r the conclusion of my other book with the same expreâ—â—ion I shall conclude this viz We must leave our cause with God who judgeth righteously POST-SCRIPT Iohn Woods Vindication of himself from the abuses put upon him by Daniel Leeds It is not because I delight in controveâ—â—y or disire to be seeâ— in print that I have put pen to paper but for the clearing of truth and my self from those lyes and false aspersions published against me Daniel Leeds in a book called News of â— Trumpet sâ—anding in the Wilderness In the 91 page of his book he seems to write to London meeting with pretence that my actions with others may bâ— Recorded and in the 94 page he pretends to give account of my actions and thus he saith John Wood one of your Brethren a Preacher in Gloucester County in West-Jersy being Sheriff of that County came with men armed to take goods from Iohn Roberts at Pensoaken and sent two men before who pretended they had lost their way of which the said Iohn Roberts and his wife took pity and gave them meat to eat Soon after they espied VVood coming with his company wherefore Roberts made fast the door but VVood told him he had those within that would do his business they seeing him so treacherous opened the door this VVood when come in offered his hand Roberts said if he came as a friend it was well But said Wood I come not as John Wood the Preacher but aâ— the Sheriff of Gloucester Now by the way observe that in the 〈◊〉 between G K and the Magiâ—trates at Philadelphia those Magistrates could not finâ— how to distinguish between Magistrates and Quakers or Preachers but here you see their Brother J. W. had the art to do it But this I Wood proceeded and took of several sorts goods use in the house among which was a warming pan which the Woman earnestly desired him to leave by reason of the great â—se themselves and the Neighbours had of it in case of sickness oâ— Child-â—ed there being none there about except that But she could not prevail with this Wood but away he carried it and soon after this Roberts â—ell sick and beginning to recover again the fate up one day but at night going to his cold bed for want of the pan to warm it being winter the cold bed made such impression on him that his speech was soon taken away which he did not recover again but dyed in a few daies and what trouble this was to the Widow the Neighbours can tell how much she imputed the death of her husband to the want of the pan which she could not perswade this Wood to leave tho' she offered him to take any other thing instead of it Note the occasion of this distress was only for not answering a Summons to Gloucester Court when the Court at Burlington required the same the place having been some years in contest between the two Counties about the bounds not decided which County it belonged to which I suppose is two Now Reader be pleased to peruse the following Certificates and then thou wilt be informed how he hath abused me This may certify whom it concerns that â— â—he under written being deputed as Saâ—-Sheriff by Iohn Wood High Sheriff for the County of Gloucester for the executing of a Warrant of distress granted per order of Court at Gloucester â—he 1 st of September Anno 1694 signed by 3 Iustices of the Peace upon the goods and châ—â—â—els of Iohn Roberts one of the Inhabitants of Pensoaken claimed to be within the jurisdiction of Gloucester Court aforesaid and in order thereunto I accordingly went and meâ— with the said Roberts near his dwelling-house who understanding my business hastily went into his house and put to the door against me pulling in the latch and denyed me entrance So that by reason hereof I was prevented of executing that Warrant above said â— also offered that if he would pay the fine in mony I would forbear making any distress which he also refused so I returned the Warrant back un executed to the High Sheriff again To the truth of all which I subscribe my name this â—6 th of May Anno Domini 1698. Thomas Bull Now upon return of the Warrant as before I applied my â—ell to the Magistrates who commanded me to have the Warrants executed that thereby the Opposers might â—ring the Controversy to a tryal that it might be decided to which County they did belong and in order these to I deputed Ioseph Tomlinson to execute the Warrant at Iohn Roberts's Therefore hear him VVhereas Iohn Roberts of Pensoaken was fined at a Court 〈◊〉 at Gloucester on the first day of September 1694 and VVarrant issued out of the Court for levying theâ— saâ—d 〈◊〉 Iohn Wood High Sheriff deputed me and by virtue of thâ— said VVarranâ— I and Edward Eglington did qâ—â—etly enter the â—ouse of the said Roberts without any arâ—s so much as â—â—â—â—â—se rod and 〈◊〉 without any advice from or 〈…〉 contrived by Iohn Wood and â—e staid an hear at least until word was brought by a boy â—hat the Sheriff was at a Neighbours house and desired Iohn Roberts to go thiâ—her Theâ— Robert wents ouâ— and shut â—her doâ—â— and us on the inside â—s soon as that wâ—â— done his children câ—rried the â—â—st of â—he â— goods thy seâ— the most 〈◊〉 by some as theâ— said in to the
SATAN'S HARBINGER ENCOVNTERED HIS FALSE NEWS OF A TRUMPET DETECTED HIS CROOKED WAYS IN THE WILDRNESSE Laid open to the view of the Impartial and Iudicious Being Something by way of Answer to DANIEL LEEDS his book entituled NEWS OF A TRVMPET SOVNDING IN THE WILDERNESSE c. Wherein is shewn How in several respects he hath grievously wronged and abused divers eminent worthy and painfull Labourers in the work of the Gospel in many places by false Citations out of their books and in many other places by perverting their sayings and expressions besides his otherwaies basely reflecting upon several antient Friends by name By C P. And the men of Israel said Have ye seen this man that is come up Surely to defie Israel is he come up 1. Sam 17. 25. Behold he travaileth with iniquity and hath conceived mischief and brought forth falshood Psalms 7. 14. Printed at Philadelphia By Reynier Jansen 1700. THE PREFACE Friendly Reader Although â—â— be true which Solomon saith Eccles. 12 12 Of making many books there is no end and much study is a weariness to the flesh Yet I hope none can justly blame me for publishing this when they seriously consider that the drift of it is only to clear the truth and those many good men grossly as persed from the envious insinuations cast against it and them and the wrong inferences pretendedly drawn from their writings by our present Adversary Daniel Leeds who has hand over head in a very palpable manner to his own shame ventured to abuse our friends at a very shamefull rate not only by wrong meanings put upon their words and doctrines but also by false Citations out of their books thereby endeavouring to make them speak what they never spake nor I beleive ever thought in order to represent them to the people greatly contradictory to one another Of which false Citations I shall in this place produce one and but one referring thee to the following book for a view of many more of them It is in Number 58 where he quotes William Penn his Sandy Foundation p 20 saying W. P. there calls the man Christ The finite impotent Creature Whereas there is no such saying or irreverent expression in the whole book for where W. P. uses the words Finite and impotent Creature The subject he was there treating of plainly shews that he meant it of us sinners that need forgiveness but not of the Man Christ who never sinned Than which what greater abuse could be put upon any mans writings Reader The substance of this book was wrote near two years ago but being backward in my self to appear in print aâ— also the press being long expected here before it came and when come taken up with other important matters intervening occasioned the delay of its publication till now As for the Errours of the press which are many especially in the former part of the book and more especially in one place which is very material to be corrected without which it will read so as will make it look very gross and appear to be false doctrine it is in p. 17 l. 9 where after works sake the Printer hath omitted but for his sake which words are in the written copy by which he printed it I must desire thee Reader upon occasion to take the trouble of â—urning to the Errata where I hope thou wilt find the most material collected The chief occasion of there being so many errours was the Printer being a man of another nation and language as also not bred to that employment consequently something unexpert both in language and calling and the corrector's not being so frequently at hand as the case required all which I desire thou wouldst favourably consider The Intent of publishing this was chiefly to prevent any from being deceived and also to undeceive those that may have been already deceived by this unfair man's abusive book for such it is and as such let it be added to the Catalogue of those many envious and abusive writings that have been sent forth into the world from time to time to hinder the spreading of truth and the progress of Gods people in the way of it all which will surely be accounted for one day and not witstanding all which the truth remains the same and I am satisfied will more and more spread it self and prevail in and upon and the hearts spirits of people notwithstanding the various and restless attempts of its Opposers to hinder it And as the way of its working is to cleanse and purify mankind in soul body and spirit and make them fiâ—â— temples for God to dwell in by virtue of his holyspirit in us and also entitle us effectually to partake of the great and unspeakable benefit that accrues to mankind by that one offering of our Lord Jesus Christ on the tree of the Cross So it is highly necessary that we more and more come to experience this cleansing work to be wrought in us in order to be entituled to those afore said benefits For although our blessed Lord Jesus Christ then offered up himself for the sins of the whole world yet we read of none wbo by that offering are for ever perfected but those who are sanctified Heb. 10 14. Caleb Pusey SATANS HARBINGER ENCOUNTERED c. Before I come to the Book it self I shall touch a little upon the Preface and begin with an expression of Daniel Leeds's which runs thus It is my real belief That the Quakers at first came forth in life and power and made a good beginning Answer Did they so How comes it then to pass that the first Instruments of that good beginning in life and power as G. Fox G. Whitehead E. Bourough R. Hubberthorn Is. Pennington c. and their antient works and Writings must be thus brought upon the stage by this Daniel Leeds himself even in this very book endeavouring thereby to prove their doctrine false inconsistent and little less than a meer heap of confusion Can such things be an effect of life and power And if he say They lost that life and powr again before those books were written It may then be observed how in the same Page he insinuates as if the loosing of it again was through their contending with one another about trifles and Ceremonies instituting this and that order and getting into form c. Whereas it is well known that many of the above named Friends Books were written before the Institution of those Orders as he calls them Besides I find in a Paper entitulad A breif Admonition c. delivered to Friends here at the yearly meeting in the year 1696. Which as I am credibly informed was written by Daniel Leeds there being also the two letters of his name with two letters more subschribed to it after having expressed what an healthy flourishing Country this was about eight years before this passage viz Doubtless it might have so continued if the kernell of life and love had not took wing
fallen out with him about it for some of them were not satisfied with him in that respect Nay if we can beleive this D. L. he himself was one of the dissatisfied persons else what makes him say He had taken in G. K's books equally with the rest but that be found G. K. had promised a Correction of them and that of late his Retraction was come over in prent See D. L. ' s. Preface as before is shewn But there is one thing more which I am sure he ought not only to Retract now his hand is in but alse deeply to lament and that is His so abusing his poor bigotted followers Cas I have already hinted in his thus deluding them by so often perswading them at the first that he was not changed in his Principles and when he hath done this I know not but as to this point he may pretty well pass for such a kind of an honest man as is so vvith good looking to But before he dos thus much I do not see hovv he can be afforded the appellation And novv to conclude I do say that suppose I had seen and took notice of some passages in our Friends books which might seem to me like inconsistencys especially in relation to things not then in controversy I do not look upon my self equally obliged to expose them as I did his which were so palpable and done for the reason aforesaid The next thing I shall take noice of is Daniel Leeds s' pretences in this his Preface now be fore me that His proceeding here in to expose and publish what follows in his book was by amotion heavenly Yet I question not to prove him in his thus doing not only an Accuser but a very false Accuser of the Brethren which to be â—â—re could not proceed from a motion heavenly and scarse think he can be so infatuated as to think it did unless his meaning be That he was influenced in this action by the motion of the starrs that are placed in that â—iâ—mament of haven and yet if his meaning he such it will by no means deserve the credit that was given to his Idle prediction published in his Almanack for the jear 1695 where he saith All lovers of truth are to take notie that from and after the 25. of January no person shall find it safer shrouding under the name and denomination of a Quaker than under the name of any other profession of Christianity what soever c. For we have all along known that no person not only from and after the month he calls January but at no time else hath been is or will be any thing the safer for their being under the denomination of a Quaker any more than that D. L. s words be true were he saies his proceedings in this his book was from a motion heavenly and that 's not at all I come now to his book which he begins under the title of an Introduction in p 3. D. L. fearing that such licke seeming contradictions as he alledges against our Friends books might be found in the scriptures he strugles hard before hand to guard against it by telling us They themselves in their books gave that reason why 't is so with the scriptures bringing reasons to prove them not the same as given forth but altered and corrupted Now this cannot be alledged of their books decause we have the first impression of them and there fore they cannot be altered or corrupted Answ Is he there At this rate then â—s abouts if he should charge seeming contradictions upun us for saying this on the one hand and that on the other and we can prove the both sides are according to scripture yet it seems the must not be allowed because our Friends have told how some scriptures have been altered and corrupted which few professing Christianity I suppose vvill deny to be true â—ever the less if for the reason the Quaker must not bring scripture to prove vvhat he hath vvritten vvhy may not any one else be denyed so to do in defence of any truth vvhat soever and so at this rate any Opposers of the â—learest truths may deny any scripture that may be urged to convince him of his Errour Well but do our Friends sâ—y that some scriptures have been altered and corrupteds What does D. L.'s friend G. K. say less in a passage in one of his books not yet reacted vvhere he hath it thus viz I hope it may be vvithout offence not only queried but also concluded that the translations of the scripture have divers additions which men have added without any pretence to divine inspiration Nor are there wanting divers both judicious and learned men so accounted of good repute even among Protestants who do acknowledge that some particular words have dropt in to the Greek and Hebrew text since their first writing c. All which being granted yet do not hinder but that the purity of the scripture is sufficiently preserved viz in respect of the main and necessary things See Truths Defence p 59 and 60 c. And so we say too see W. p 's Rejoinder q 38 39. Now if D. L. can make appear that any scripture that we have brought or may bring to prove any truth be altered or corrupted he may do it or else what he hath said as to this matter affects us more than it doth G. K. and others that profess Christianity I shall there fore proceed to put D. L. in mind that at this rate all Protestants may be deprived of what proofs they usually bring against Popish Innovations And suppose a Friend upon any occasion should exhort people to serve the Lord with fear c. and upon another occasion should tell them they might serve him without fear all the daies of their lives and should bring Psal. 2 11. for the one and Luke 1. 74 for the other Now I would know of D. L. whether he would dare to call this a contradiction Likewise in John 16. 24 is said Ask and ye shall receive but in James 4 3 Ye aske and receive not Christ saith in one place I fâ—ll bear witness of my self my witnest is not true and in an other place he saith Though I bear record of my self yet my record is true see John 5. 31 and 8 14. Again saith Christ to his discipels I go to my Father and ye sâ—e me no more John 16. 10. yet John saith When he shall appear 〈◊〉 shall see him as he is 1 John 3 2. Many more instances might be brought but these I have menttioned I scarce think D. L. will dare to call contradictions notwithstanding some scriptures may have been corrupted and altered I remember what ado they made of late because a Friend had said The wicked Jews never saw the Worlds saviour Though the scripture saith expresly Whosoever sinneth hath not seen him 1 John 3. 6. and surely the wicked Jews were sinners Now by his rule it is but saying This
that very fully in these books amongst many others viz The Christian Quaker W. P s. Invalidity Reason against Raling c. so that I shall need to say the less about it yet I cannot wholly pass it by because I have therein an opportunity offered of discovering his folly as well as great envy manifested in his so ridiculously bantering that faithfull labourer in the Lords vineyard G. F. who I believe is now at peace with the Lord where the wicked cease from troubling and the weary be at rest Whom he puts his profane joques upon in P. 74 as if because G. F. said Dust is the serpents meat the Serpent feeds upon dust therefore G. F. meant the Serpent was literally to feed upon lime and stone houses called Churches and thereupon scoffingly queries Had not the Devil need to have strong teeth to gnaw upon steeple houses Answ O gross perverter I remember he tells me in p. 45. that about the Resurrection I carnally apprehend G. K. Now I appeal to every judicious Reader whether I have not more reason to say that D. L. carnally apprehends G. F. For though G. F. tells the world Their church is dust a heap of lime and stone gathered together it is what is true and obvious to every one that hath eyes And though G. F. saies The serpent seeds upon dust and that is also true and according to Scripture which saith Dust shall thou eat all the daies of thy life Gen. 3. 14. Yet that the consequence is that these two expressions according to G. F. must be fulfilled in a literal sense viz that the Devil is to feed on the dust of those sort of walls D. L. may indeed insinuate but I know not who will be so weak as to believe him And now I shall desire the Reader to excuse my stepping back to p. 70 where I find D. L. falsly accusing Tho. Ellwood of belying the Common Creed quoting his Truth Defended p. 70 on this wise viz The common Creed saies he called the Apostles Creed saies Christ was conceived by the holy Ghost Though born of the Virgin vvhere upon D L. saies Now pray search the Common Creed and see if the word though be there to be found Answer These words though born of the Virgin which D L. quarrels with are not laid down by T E as the express words of the Creed but rather as explanatory in order to shew the import thereof which was That though Christ was born of the Virgin yet he was conceived by the Holy Ghost and that therefore his Generation was not by coagulation of and from the properties of man in Mary as had been suggested since Mary had not known man but the holy child Jesus though born of her was conceived by the holy Ghost And I am sure D L. will be hard put to it to prove T E. a lyar in this case he may as well prove the Apostle a lyar in a passage Heb 4 3 where he hath relation to an expression of the Psalmists Psal. 95. 11 viz As he said As I have sworn in my wrath if they shall enter into my rest although the works were finished from the foundation of the World Now these words although the works were finished c. are not the Psalmist's words but the Apostles explanatory of what he had before said in the same verse viz For we which have believed do enter into rest And T E's words were much after the same manner and way of speaking therefore how poor mean and pitiful must it be in D L to employ himself in prying into and poring upon our books in order to find matter against us whilest when he has done all he is able he can produce nothing but such weak and silly stuff As wretchedly fordid and base is he in p. 71 in abusing G W. whom he quotes thus Counter Convert p. 26 We prefer the holy Scriptures saith he before all the Books extant in the world Whereupon D L. infers thus Now observe here hovv G W. carries a double face to deceive his Reader for he does not say that he prefers the book called the Bible before all books extemt c. Answer This is a most wicked and base insinuation as if when G W. mentions our preferring the Scripture he did not thereby intend the Bible I am persvvaded it is not only contrary to D L's beleif but also to his very knowledge Besides though other books are and may be written by the assistance and from the dictates of the Spirit of God yet that doth not hinder the book called the Bible from having the preference all things considered Gold and Silver money are both stamped vvith the Kings Image and superscription and both are allowed by him to be current Coin yet the one is preferible to the other And vvhereas our Friends amongst many other have said that some Scriptures are corrupted yet that hinders not but in the main they are preferible to all other books Gold may have some tincture of a meaner metal in it yet in the main 't is preferible to all other metals Again what a gross inference hath he drawn from the words he quotes as Sam Fisher's viz That were their transcriptions and translations never so certain and entire by answering to the first original Copies yet are not capable to be to all men any other than a Lesbian Rule or nose of wax Whereupon D L. saies Mark how he affirms That if the Scripures were never so true yet they are capable of being no other than a nose of wax Answ Mark how D L. belies his own quotation iâ— his pretendedly marking S F's words for the quotation himself offers saies of the Scriptures That they are not capable to be to all men any other than a Lesbian Rule or nose of wax But in his mark to render S F. odious he makes him affirm â—hey where capable of being no other than a nose of wax Oh Infincere man Can he be so ignorant as not to know the difference betwixt saying The Scriptures can not be to all men of service which was S F's meaning in as much as multitudes of mankind never had heard one word of them and his own saying That they are capable of being no other indefinitely than a nose of Wax Well! upon this perversion of the above quotation D L. comments saying Now I dare affirm there is no sort of people else in Cristendom except Papists will speak thus of the Scriptures But experience tells me That all sensible Christians who protest against this Popish principle cannot but have an evidence in themselves to the worth and purity of the Scriptures c. Answ And what of all this The question is not about what evidence sensible Chistians have of the Scriptures nor whether they are to them as a nose of wax But cheifly about what they are to half the world which have them not And what service they can be of unto such D L. were
that modern story can now inform him of a Society of People lately founded in Pensilvania and his great Friends who like those that antient story informs us of though they were apostatized from the light life and spirit of Christ yet would still retain to themselves the honourable name of Christians so those of this nevv Society though they were gone from the unity and socjety of the people called Quakers at the first would by all means value themselves much upon their retaining that name and that forsooth of the most pure and most primitive sort too and therefore must be distinguished by the name of Christian Quakers That these are so apostatized within the space of about seven years notwithstanding their not growing numerous that scarce any of them will own the name But like Babels Builders are strangely divided amongst themselves and truly look upon it as a judgment befallen them for their lofty tower building some being gone to the water viz some to dipping one another and some to sprinkling with the old popish Ceremony of God-Fathers and God Mothers some staying at home and leaving all Christian Societies others running into strange notions as that there are two Gods and that one of them dyed c. Some though very few now and then keeping a meeting possibly pretty near the manner of their primitive practice And Thus is the Language of these Babel Builders confounded and themselves scattered abroad so that they have already almost left off to build the City and the Tower God grant they may be a warning to all others for the future But to wave any farther digression I come again to the point and do say That as it is clear that what W. P. wrote there was intended against those who used such like worldly weapons in the carrying on of Religious matters So it is also clear that he never thereby meant to insinuate as if Christ upon his coming into the world or offering up himself had put an end or commanded an end to be put to all outward Government in matters Civil For in the same page W. P. intimates That Christ came to reform the lives of men and to make them better subjects to obey Cesar c So that if subjects be owned Princes c. must be owned likewise And seeing W. P owned that Christ came to make men better subjects to obey Cesar by consequence he must needs have owned that Christ did allow of a Cesar to command such obedience And I dare say Whosoever shall read that or any other of W. P's books shall find nothing to the contrary But for him to charge W P with Apostacy because of his being concerned in civil Government is preposterous and I further say for Friends to be concerned in the civil Government is no waies inconsistent with their antient principles or practice either when they have been called to it by Authority without an oath therefore D L's insinuation against W P and us as if we were ceased to be Christian because concerned therein is groundless and a meer begging of the Question Another fling D. L. has in this 81st pa. against W P as follows viz But some think W P has wit enough to make out to all that see with his eyes that the sword of the Magistrate viz Constable's staves Sheriff's weapons Stocks Prisons and Gallows are not worldly weapons out spiritual weapons when used by Quakers Answ An idle story One would think he were violently seized with the itch of scribling For where did W P ever take upon him to prove or make out to any man any such thing Besides I never urderstood that a Constable's staff was counted a weapon he being but a Civil Officer and his place to keep the peace but rather that it is a mark or badge of his office whence it is common with people when a Constable comes to serve a Warrant upon any person and brings not his Staff with him to ask him where it is And I my self was once a Sheriff but neither before then nor since did I ever understand that such a thing as a weapon peculiarly belonged to or was essentially needful in the due execution of that Office Then as for Stocks Prison and Gallows he may call them weapons if he please but for my part I do not think them so much less that they come under the Apostle's denomination of carnal when he saies 2 Cor. 10 4 The weapons of our warfare are not carnal but mighty trough God to the pulling down of strong holds c. For the weapons which the Apostle here opposes to carnal being such wherewith they pulled down strong holds seems to me to allude to such outward weapons with which the warriours of old did sight and pull down outward strong holds Consequently did not allude to the strong holds themselves which in a sense Stocks and Prisons are So then where the Apostle speaks of the weapons of their warfare not being carnal he cannot thereby be supposed to intend or allude to stocks prisons or the like but rather to those weapons with which they of old used to pull them down As for his sly insinuation about W P's making out to the people that Stocks Constable's staves Prisons Gallows c. are spiritual weapons when used by the Quakers I shall only say thus much I can not think but that he knows better than he writes in this Case as well as in many other matters and surely the greater will be his condemnation in the great day of Account which they though falsly so much accuse us of denying In his 9th Chapter entituled Of Persecution and Prosecution the first thing I shall take notice of is the great Adoe he makes about some of his Friends in Pensilvania being called to account for belying and abusing the Magistrates and Authority of the place pretending it was for matters purely Religious and therefore being only a Religious difference as they falsly alledged they ought not to have been troubled for it and the like which I have partly answered in Modest Account from p 39 to p 43. Yet when G K got into England and into the Bishop of Londons favour how quickly did he himself there fall to that work really which but a little before he had falsly objected against others in Pensilvania by instigating stirring up and endeavouring to prevail with Authority in England to give order not only to enter into our Meeting houses but also to search for our Books and when found to have them diligently searched and examined by the most pious and judicious and if found guilty of vile and gross errours of which no question but fle and the Clergy must be judges to suppress them by publick Authority and that for no other reason but pretended errours in doctrine contained in them And now if this do not arise from a Spirit of Persecution I know not what doth for pretended errours in Doctrine have been the chief arguments alledged for
at present only mention two First Edward Burroughs in his book entituled A just and righteous Plea presented to the King of England c. declares to the King and Council in the name of the Quakers as may be seen in p. 784. 785 of his Collection hinted at above that We do acknowledge Government and Rule and Magistracy to be an Ordinance of God ordained and instituted of him to be exercised among the children of men And we beleive there ought to be Rule and Government and Authority exercized and executed in every Kingdom Nation City and Country for the end aforesaid to wit that Evil doers may be made afraid and corrected limited restrained and subdued that sin and transgression may be suppressed and truth and righteousness promoted and them that do well praised and strengthned And this is the very end of outward government of Kings Princes or other amongst men upon the Earth even that the outward man may be kept in good order and subjection in his conversation in the world and may be limited and restrained from all wrong doing or speaking against his Neighbours Person or Estate and if he do he is punishable by such just Authority 2dly The exercise and execution of this just Government over the outward man as afore described ought to be committed into the hands of saithful just and upright Men such as fear the Lord and hate covetousness and every evil way and not to drunkards lyars covetous or evil minded persons ambitious or vain glorious persons in any Nation c. And in p. 751. he hath it thus viz I have before mentioned what kind of Rulers and Governours we would have even such as are just men and men of Truth and Righteousness that hate covetousness and every evil way and such are of us c. Mark such are of us The second is Richard Hubberthorn who was also an ancient Preacher and Writer amongst the Quakers and who as did also Edward Burrough dyed so long ago as in the year 1662. In his discourse with King Charles the second the King asked him thus as may be seen in the printed account p. King How do you own Magistrates and Magistracy R. H. Thus we do own Magistrates Whosoever is set up by God whether King as Supream or any set in Authority by him who are for the punishment of evil doers and the praise of them that do well such we shall submit unto and assist in righteous and civil things both by body and estate And if any Magistrate do that which is unrighteous we must declare against it only submitting under it by a patient suffering and not rebel against any by insurrections plots or contrivances King Then the King said That is enough Now in this discource there are two things observable First That we owned Magistracy c. and Secondly We then declared We should submit to them and assist them in righteous and civil things Mark assist both by body and estate So that here we see he declared we could assist the Government in righteous and civil things not only with our Estates but also with our Bodies therefore so to do is not contrary to our ancient Friends Testimonies In p. 85. mentioning Peter Boss's tryal he has a fling at David Lloyd on this wise In the tryal of which saith he D. Lloyd being Attorney pleaded for S. J. and read a case out of an old Law book to this effect That though â—t Bishop was seen to be drunk yet he was not to be reproved In answer thereto David Lloyd denies that he brought any such instance or that he so much as knows of any such case in any law-Law-book whatsoever In p. 86. he gives us a pretended speech of Arthur Cook 's on this wise viz Well seeing Friends that you are not like to agree you are absolved from your Test or Oath and are discharged and we wil have another Jury that shall agree and find the bill To this Arthur Cook and others then concerned whom I have discoursed with say that No such expression dropt from him so far as they can recollect But that he did deliver his opinion That seeing the Jury could not agree another inquest should be awarded as the law in that case directs So that I have sufficient reason to conclude that this great noise is no other than a false as well as base insinuation against both the Court and Arthur Cook in order to represent them all to be such manner of persons as were resolved to have the bill found in that case right or wrong In p. 87. mentioning a law made in England That no Quaker or reputed Quaker shall serve on any Juries or bear any Office or Place of profit in the Government he makes this reflection They may see what their ill manners in Pennsilvania has brought on them c. To which I answer This I take to be as idle an insinuation as any one in his whole book As if the clause in that Law made in England were added because of G. K. Peter Boss c. their being prosecuted here a very silly groundless story In p. 88. he publisheth a letter or at least part of one in the name of G. F. relating to a book of Tho. Budd's Now that letter I know not that ever I have seen therefore for divers reasons before given I shall not credit his quotation so much as to take any farther notice of it In p. 90. he produceth a quotation said to be taken out of Richard Hubberthorn's Works wherein the said R. H. blaming a Priest saith Thou dost allow of going to Law which the apostle did not c. Now to what end should he produce this against us The most probable sense and intent of Richard Hubberthorns words being to set the Apostle's doctrine over the Priest's head in reproof of the common practice of rheir Church Members going to law with each others allowed by the Priest and that before those who in the Apostle's sense might be termed unjust the Apostle's drift being to prevent Brother's going law with Brother and to reprove therefore A practice which the Quakers allow no more of now than they did in the beginning I am now come to his Chapter 10th entituled Friends suffering to be recorded by London Meeting Which mostly concerns those of West farsey side to speak to which they may do if they see any need for it and if they do it may be added in a Postscript where also I intend to publish John Wood's vindication of himself from the aspersions cast upon him in this chapter testefied both by himself and Neighbours Only something of what he saith about Ralph Ward I shall take notice of in the next plase which take as follows In his p. 92. 93 he hath it thus In the years 1694 and 95 Ralph Ward a poor friend at Philadelphia was several times fined for conscientiously refusing to serve on Iuries and had goods taken from him to the value
of 4. L. 6 of which he complained to the Governour and Council but had no releif The Members of Counsel present were S. Carpenter S. Richardson Amortis C. Pusey D. LLoyd all Quakers Answer This is very silly like the rest of his stuff For first Though those members were present at Council yet if they would they could have granted him no releif without the consent of the Governour who was no Quaker 2dly Whether the Governour and all the Members of Council had been Quakers or no Quakers yet they could not have releived him because the Laws of this Government impose a fine on all that shall refuse to serve on a Jury which laws according to the orginal frame of Government and Constitution of this place the Governour and Council are to take care that they be all duty and diligently executed therefore consequently are not to be violated by them 3dly Though there might be so much goods taken from him as might amount to the value D. L. mentions yet so farr as it did appear to us the Sheriff was alwaies very ready to deliver him the overplus of his fine However me thinks any man though never so conscientious should in no wise object scruple of conscience in relation to serving upon a Jury thiir cheif office being to find out the truth ar faelsehood of any matter brought before them or what any of their own Members may inform them of For as to what any man may suffer either in Cases Criminal or Civil after the Iury have found aainst him it is the business of the Law to direct and of the Iudge or Iustice to pronounce the Iudgment of the Court. His 11 Chapter Of Swearing he begins thus viz In W. Penn'◠book called Reason against Railing p. 41. the question is put thus How could you know that swearing in any case were unlawfull if it had not been written Swear not at all Is not then the Scripture your Rule in this Case W. Penn there answers This shews the ignorance of Tho Hicks in the writings of the best Gentiles and his acknowledgment of the lights sufficiency in case we are able to prove swearing disallowable before Christ came in the flesh The seven wise men saith he famous among the Greek◠500 years before Christ came in the flesh esteemed swearing but a remedy against corruption Upon all which D L Comments thus Now observe does not this plainly shew that they held swearing not only allowable but also good to be used c. Answ No it doth not For though they esteemed it as a remedy against corruption yet it follows not from thence that they esteemed it good to be used For to make a law to massaere all the Iews Papist Maggletonians c. in the Kings dominions who spread up and down their corrupt doctrines therein would be of as tendincy to remedy that corruxtion yet it would not be good to be used To hang men for telling lyes against their honest Neighbours or others would doubtless remedy that corruption as much as wearing would he a remedy giving against in false evidence yet that would not he good to be used and indeed I know not whatis better to be used to prevent false speaking than to keep close to him who is the truth it self and who hath commanded us not to swear at all D L proceeds in his p 98 asking Was not W P dotish when he brought this instance to prove the light in sufficient c. Answ Why Dotish Doth it not prove clearly enough that the light shewed them that to falsifie their words was corruption Why not sufficient then to shew them that unless they kept to their words without any oath whatsoewer it was corruption also He queries farther thus viz Was it likely that the light or law in the best Gentiles would forbid all swearing at the same time when the law outward was in force that allowed and commanded swearing Answ Why not For the outward law under that dispensation allowed of hating enemies Matt. 5. 43. and of wars and fightings but it is evident some of the best Gentiles at the same time did not but were taught more evangelical precepts to wit of loving enemies and ceasing from wars and fightings of which I shall give one or two instances cited in G. K's Universal free grace of the Gospel see in p. 126 the advice of Dindimus King of the Brachmans to Alexander the great viz To cease warring against men without and engage himself in another warfare against then nemies within himself his lusts his affection his desires if he desired to be rich indeed and to be a true Victor-assuring him that all his power all his hosts all his riches all his pomp would at last not avail him any thing But saith he if thou wilt hearken to my words thou shalt possess of my goods who have God to my friends and whose inspiration I injoy within me Thus thou shalt overcome lust the mother of penury which never obtains what it seeks Thus thou shalt with us honour thy self by becoming such as God had Created Then next as to loving enemies which the law allowed to hate see p. 133. how Lycurgus that famous Spartan Legislator who for making wholsom laws to reduce his people to good manners was hated and stoned and among many other insolencies sustained had one of his eyes smote out with acudgel by a certain young man called Alexander for which he being appreherded and comdemned to dye Lycurgus redeemed him took him as a friend into his own house and there taught him to live well so that it 's said he became a good man Much more might be mentioned which though the outward law under the legal dispensation allowed and commanded other 〈◊〉 to the Iews Yet G. K himself saith p. 124 of the same book That that in them the Gentiles which taught and enabled them to obey the truth in these things was supernatural and Evangelical Well in p. 99 he alledges that To say Isolemnly promise to declare in the presence of Almighty God c. is a calling upon God to be a witness to the truth of the testimony given c. Answ Whether it be so or not yet it is not swearing by God or by any other thing Neither is the practice of our Friends in America in Courts or otherwise contrary to the primitive principles of our Friends as mentioned in their writings which since D. L. is so good at searching let him satisfy himself if he please where he may find sufficient to clear us from his false charge of Apostacy objected against us In p. 99. 100 he saies In their Courts about Delawire I have seen Quakers give and command the Englesh normal oath to be given to those that were not Quakers And mentioned Dev. L Loyd as a person gulty of the charge Answ It is admitable how a man who pretends to write by a motion heavenly can have the face thus to bely◠men However Let
here expired before any Assembly sate or was so much a chosen in the year 1695. Neither did he in 1694 press the Assembly to raise a fund towards the securing the Province from the French and Indians So that allowing his one years mistake as to time yet his charge in the main is utterly false Neither was the reason why no mony was â—eised then because we pladed as be falsly incinuates it was against our tender consciences for at that time the Assembly was satisfied they had a very reasonable and sufficient plea for their not complying with his desires without alledging matter of Conscience in the Case He goes on saying But the next year W Penn got the Government into his hands again and then the Assembly meets again and now they must do something towards maintaining the Frontiers at Albany or lose their beloved honour of having the Government for the Queen had commanded it and W P had engaged to comply therewith Answ A very idle story for though the Queens commands to all the Neighbouring Coloâ—ies as to maintaining in part the frontiers at Albany affected us amongst the reâ—â— and though for Conscience sake the Assemblies here could not performall things therein mentioned Yet it does not all follow from thence that the Assembly must therefore lose their share in the Government Had they not the same power of Government under Governour Fletcher as now they have Yes surely Neither was the maintaining any thing of the frontiers at Albany a condition of our Proprietaryâ—s original grant or his restoration either However I shall venture to say as knowing these matters better than D. L. That the Assembly's here during the war were very respectuall at all times to the Queens commands and so for as their Religious persuasions would admit thereof were ready to perform them But what ashame is it for this D L to insinuate as it we so much loved the honour of having the government in our hands as that for he saker thereof and to keep that up we would not stick to act against our principles Whereas I would have him to know we were never so fond of it as I am credibly informed he is Who notwithstanding his parties exclaiming against us for these 5 or 6 years past as not living up 〈…〉 the Gospel dipenâ—tion because we were concerned in Worldly Government yet when an opportunity or a place in the Government of West Jersey lately presented whether for the sake of honour or revenge or both I know not he presently falls in with it imbraces it and becomes a Iustice of the peace and then who but he for being concerned in Worldly Government and it's beloved honour too such as it is hough how far his accepting of a Commission at that time tended to the subversion of the oirginal rights and priviledges of the people of that Province I suppose he could no waies be ignorant Besides me thinks it looks poorly meanly and pitifully in him to accept of a Commission especially upon such a foor as he did so soon after his Keithian company had so much exclaimed against others and given caution to all professing the truth and who were in scorn called Quakers c. That they should not be concerned in Worldly Government They were not to be Iudices Sheriffs nor Constables nay nor Iury-men neither in any criminal cases see their book entiruled A Testimony and Caution c p 1 and 2 which was given forth from their Monthly Meeting at Phillip Iames his house in Philadelphia in the year 1692. I say that he should accept of and imbrace a Commission especially upon such a foot as he did after their having thus exclaimed against others for acting in the like capacity tho upon a basis that is just and right and upon a foot that is firm and honorable is a great argument to me of his insincerity and perfidiousness He further saith Well to work they went and soon â—ound a new name for their Act and then couragiously raise three hundred pounds for the Indians at Albany and 〈◊〉 Da. L Loyâ— is sent to New York with it to pay it to Governour Fetcher for the use aforesaid for now it was not against their tender consciences why so because they had Otherways worded the Act yet intended it for the 〈◊〉 Answ This is also false for first It was not the next year that any was raised 2 dly What was done afterwards was to relieve the Indians in habiting beyond Albany who where at peace with the Crown of England and having been robâ—ed by the French c. and oâ—â—ed to desert their dwellings were lest in great distress And it is well known to some here that if the Assembly at that time had not agread to have raised mony for them by law there was an Essay intended to have been made to have raised a sum for their relief by charitable subscriptions after such a like manner as there was some raised here for the relief of the distressed English in New England and who were under almost the like circumstances as the Indians were and which I suppose D L was not ignorant of therefore hiâ— flout of Otherwise wording the Act and yet intending it for the same use is â—â—tterly false neither hath he so much as attempted to produce any proof of it but unfairly imposes upon his Reader without it As he also does in what he aim concerning W P's ingagement Then as for what he saith about David L Loyd whom he Ishmael like calls Stâ—rcht Da L Loyd that he was sent to New York with it is also false So that there is little else in this whole paragraph but lyes and false hoods I shall further add before I leave this head that either D L had seen the proceedings Resolves and Acts of these Assemblies before he wrote his book or he had not seen them It he had seen them the more base man he thus contrary to his own knowledge to misrepresent them If he had not seen them then may the Reader easily observe at what a sandom rare he ventures to bespatter us as also it may be perceived that as his proceedings therein could not he honest and sincere as he saies they were so neither could they proceed from a motion heavenly as in his preface he pretends to But this mischeif maker doth not end his envious lying here for in the same page speaking of one Babit and his company 's stealing a sloop from Philadelphia saith thus Upon notice of which the Quakers very speedily got a company of men together searcht the Town for arms supplied them with gunns swords powder and lead and gave them a Commission and hired them for 100 L. to recover the sloop from said Privateers which they did and Sam. Carpeter paid down the 100 pound to the men and the Assembly has since voted it to be a debt of the Province Answ Possibly some may think this to be a very strait story and
thus where dost thou read in the Scrpitures that men must do no work on the first day of the week Now to this I shall say That G W propos'd this Querie to one who accounted the first Day the Sabbath day and that it was a sin in it self to work thereon which we say it is not there being no Command of God to be produced requiring it so to be kept But as it is no sin to work on that day so it is no sin to abstain from work on that day for if it had surely the Primitive Christians would many times have sinned in meeting to gether on that Day It is no sin in it self for the free People of West Jersie to Chuse their Magistrates and Officers on another Day and in another manner than by their Laws and Constitutions is appointed Yet inasmuch as it is no sin to Chuse them on that Day and in that manner and it being according to their Law and the Peoples Rights and Priviledges it ought to be kept Let D. L. take notice of that and so it is in the Case of abstaining from Labour on the First Day of the week In pag. 120 he produceth a Prophecy of W P against J H which he would have to be false but not withstanding his pretending he allwayes believed plainness and honest simple hearted dealing to be best Yet rather than he will loose the Advantage of making W P look like a false Prophet he hath Crastily as well as knavishly left out those words which would have show'd that the Prophecy vvas but Conditional although as laid dovvn by D. L. it 's absolute For proof whereof I shall transcribe it first as cited by D. L. and then as publisht by W. P. D. L. bath it thus So sure as God Liveth the Lord will make thee an example of his sury and thy head shall not go down to the Grave in peace and by this shalt thou know says he that not a Lyning nor Delusive but a true and Infallible spirit hath spoke by me See Reason against Railing pag. 181. Now vvhether W. P. did not there bely the spirit of God For I do understand that P. H. died at Peace in his bed and with great satisfaction Thus far D. L. Now hear the passage as it comes from W. P. As sure as God liveth Grear will be the Wrath that shall follow Thee Yea God will visit for these unrighteous dealings and I testifie to thee from God's living spirit if thou desist not and come to deep Repentance the Lord will make thee an example of his fury c. Now observe these words if thou desist not and come to deep Repentance D. L. hath far unlike to a man that loves honest simple hearted dealing best very dishonestly left out because it render'd the Prophecy but Conditional which Conditions if perform'd render also the Prophecy nevertheless true tho' the Iudgment did not come upon him Now desist I do believe he did and whereas D L says he understands he dy'd at Peace in his bed and with great satisfaction I may possibly as truly say he repented of his so Grievously abusing our Friends before he Dy'd for I have been told so by full as credible an Author I suppose as D. L 's was but to say he dy'd with great satisfaction if D. L. mean without Repentance I am satisfied his state could be never the better for that For altho' he might reckon us no Christians as Indeed he did and so without the Pale of the Church yet he ought to have walked honestly towards them that are without 1. Thess 4. 12. which T. H. did not do by the Quakers but by his misrepresenting them to the world in his Dialogues he did certainly do very dishonestly by them in giving those for the Quakers Answers and saying they were no other but what the Quakers give both in words and practice see Dialogue pag. 163 which he could never prove to be such But to my knowledge when call'd upon for his proofs us'd pitiful shirts to evade them and at last wholely absented himself from the Meeting appointed for tryal thereof And that the Reader may see I do not misrepresent T. H. now he is Dead I shall recite a few of his questions and also what he gives for the Quakers Answers and says it 's no other than what they give forth c. see his pag 72. Question Are you then as perfectly happy as ever you expect to be Answ We Witness Perfection Q. What proof is that to another man A. We say we witness it is not that proof Sufficient Q. But what if I believe otherwise A. We shall not spare to Stigmatize and Comdemn that person that questions the truth of our sayings Q Will this Convince me or any other of your Perfection A Tho' it do not yet thereby we shall render you so odious to our Friends that they will believe nothing that is spooken by You against us Q. Then may I not conclude that the Reason whey you so freely rail against and reproach your Opposers is only to secure your Credit with your own Procesytes A. I cannot deny but that there may be something of that in it Q. Will you be so liberal of your Revilings whether your Adversaries give Occasion or no A It concerns us to render them as ridiculous as we can c Q. But doth not this Signefie a very dishonest and malicious mind in you A. We care not what you think provided our Friends think not so This with a great deal more that might be mention'd was contained in the Book which as he was never able to prove to be as he wroet so let every Impartial man Iudge whether these were like to be the Quakers Answers or no and if notwithstanding all these Grievous abuses of us by Th. H he could lay down his head in peace with the Lord which doubtless was the Peace intended by W. P. without repentance I think people need not much mind that Command of our Savour As you would that men should do to you do you also to them likewise Luk. 6. 31. Which I would have D L to mind As for D L's Appendix I see little need to speak to it the most of it being very much like his other rambling stuff up and down throughout his whole Book yet not willing wholely to pass it by I shall make some few Observations as followeth In his pag 129 under the head Of infallibility He quotes a passage out of G W's Voyce of Wisdom pag 33. That they that want Infallibility are not true Ministers Now several of the Books he quotes I want and this among the rest Therefore whether this be fairly quoted or not I know not Yet I believe the thing to be true viz That where any Minister is not Infallibly assured that what he ministers to the People is from the movings and guidings of the holy Spirit of God so far he is not a true
committed may be forgiven us These and such like expressions frequently used by us in prayer both in secret and also in publick in our assembly's plainly demonstrate that we worship and pray unto the Mediator betwixt God and man the man Christ Jesus Thus far G. K. All which affords us matter sufficient against D. L. in relation to his false charges and unjust insinuations against us As first Whereas in p. 102 he saith we deny Jesus of Nazareth to be in heaven glorified in the true nature or man Here G. K. saies He hath heard expresly such expressions to Jesus and that they are frequently used by us in prayer as Thou art our Advocate and Mediator in heaven with the Father Our merciful High Priest and which saith he plainly demonstrates that we worship and pray unto the Mediatos betwixt God and man the man Christ Jesus dly 2 That twhen we pray we do not pray to Christ as D. L charges us in his p. 139 Whereas here G. K. confesseth that we frequently pray to Jesus expresly and that as he is in heaven our Advocate and Mediator the man Christ Jesus c. And 3dly That we frequently pray that our sins and transgressions may be forgiven us expresly contrary to what â— L. falsly alledgeth against us in the aforesaid page Now either it is true that G. K. hath heard these expressions and that they have been frequently put up by our Friends in prayer or it is not true If it be true then is D. L. by G. K's own free confession concerning our practice a false accuser of us If ir is not true then will it fall heavily upon G. K. not as a thing that he hath been mistaken about in point of opinion but as a thing he has published against his own knowledge and conscience in pretending that he heard such expressions and that not now and then only but that they have been frequently used in our prayers Neither do I know how G. K. can retract these testimonies concerning our friends when they pray without giving the down right lye to himself For it is not a little otherwaies wording the matter nor pleading a little failure in syntax nor any curious wire drawing neither that will help either of them out at this dead lift As to his charge upon G. W. in p 140. That of late years in answering books he has not taken notice of scarce a twentieth part of a book but onely sends out something and to please people and that they may have something to say when people cry where is the answer to such or such a book I Answer First he should have told us what book that is which G. W. hath given as a full answer to a Book and yet scarce that twentieth part of the book taken notice of or else to be sure he doth nothing to the purpose 2dly There may be the same reason shewed by G. W why he took no notice of many particular pass ages in some certain books which he hath answered as G. K. shewed why he did not answer to many things in Cotton Mather's book see his Serious Appeal p. 8 thus Because Cotton Mather had not distinctly answered my former book against him As also that the said Mather's book was filled with manifest falshoods perversions and abuses sufficiently replyed unto partly by others and partly by me sath he Which may serve for an answer to D. L. in relation to G. W's late answers to Opposers especially Backsliders and Apostates books At the latter end of the book D. L. publishes a letter said to be sent to him by a person of note Now whoever this person of note be as I know not so I matter not but however A person of note I will grant him to be in that he so abominably abuseth both the Quakers and his Reader and like a man infatuated imposeth such palpable falsehoods upon them or which I shall take some notes though he has deprived me of the opportunity of taking a note of his name First That the thoughts of the suddain stop the Philadelphia Quakers met with when they were so not it persecuting G. K. and his friends may in some degree check them and hinder them from doing what otherwaies they would p. 142. 143. Answ 1st That which they call persecution was not so but only a calling them to account for their abuses to Authority here as may be seen in the book called A Modest account c. And 2dly It is false that they met with a suddain stop when they were doing of it For our friends were in the Government move four months after the tryal and fining of G. K. c. In all which time I do not remember that any of them were so much as examined upon any account whatsoever by the Authority of the Place and possibly if they had not given fresh occasion there might have no more â—eâ—n said about it to this day For that business was not so delightfull to those then in Authority as he and others may imagine 2dly He imposes upon his Reader a kind of a miracle in these words Since I was with thee at Burlington in 1692. I have thought that God Almighty was then fitting thee for some purpose because of the suddain and miraculous recovery in great Part of thy speech from the extream impediment of stammering which thou had when I was with thee two years before and I remember I heard thee then say thou hadst it from a Child c. Answ In this observation of this person of note I note two things observable 1st Though I know not that I ever saw D L yet by what I have heard it seems to be the greatest miracle of the two that he should be thus recovered of his flammering tongue and yet his Neighbours and others who often converse with him know nothing of is 2dly After this person had told D L that in this book he had discovered and laid open the Mystery of iniquitâ— more clearly than he had seen it done by any other for which he prayed God of his bounty to reward him c he tells him as above that Since he was with him at Burlington in 1692. he had thought that God Almighty was fitting him for some purpose because of the suddain and miraculous recovery of his speech c. As if God had intended him for some great work to be performed with his tongue Wereas the great work that has appealed whether it â—e the work of God or the Devil let the Reader judge has been the writing of a 〈◊〉 and â—ous and reproachfull books all which might have been done if his speech had been so totally taken â—om him as that he could not have spoken one word 2dly He falsly as well as without proof asserts these falshoods Such things as are indeed fundamentals of the Christian Religion they account niâ—iries circumstantials and smaller matters and care not how confusedly they preach them But what are
〈◊〉 and some other wherâ—â— and afteâ— a whâ— caâ—â—e Ioâ—â—â—â—berts and Iohn Wood William Chesteâ— and William Dickiâ—son and â—â—on dâ—scourse between Iohn Wood the Sherâ—ff and Iohn Roberts and his wife I heâ—â—d Iohn Wood say â— As Iohn VVâ—â—d â— would 〈◊〉 pay the finâ— than distrain bâ—t as I am the Sheriff I cannot 〈◊〉 trayâ—â—g my trust to â—he 〈◊〉 â—y that Iohn Wâ—â—d should say I come not as Iohn VVood the Preacher 〈◊〉 as the Sheriff of Glouceâ—â—er â— is false But when Iohn Wood could not prevail then â— dâ—strained a warrning 〈◊〉 and a little brass â—ettle two pewâ—er diâ—hes and one pewâ—er plaâ—e all which I did without the advice of Iohn Wood only I asked hiâ— â—â— be thought that â— distress would satisfy the Court I would give them my feâ—s â—â— and he too me he thought they would And farther I heard Iohn Wood desire Iohn Roberts to lay down the â—â—ne in mony in â—y Place of the hoâ—se and I should make distress of that aâ— on other goods and would not take it as pâ—â—d to hurt their cause and said â—he would freely gâ—â—e theiâ— his â—rouble which the said Roberts refused â—nd â—â— last Iohn Wood â—old them If they could use any means â—â—th the next Court to remit their â—ine â—e â—ould send the goods bâ—ok again â—â— his â—â—n charge and then I took the aforesaid 〈…〉 them to Gloâ—ceâ—â—er and delivered then to â—â—tthew 〈◊〉 where they remained â—ll the first of I â—â—cember next 〈…〉 then â— made the return â—n the Churâ—â— and no â— Iohn Wood and I do hereby furtheâ— certify that â—ohn Wood William Cheâ—â—er and William Dickinson when they came from home and also when they came thither had no â—â— me at all and though I am no Quaker yet â—nowing him to he abused in the relation of what was dâ—ne concerning the said distress was willing to certify the truth of my knowledge â—n testimony whereof I here unto 〈…〉 my name â—o â—eph Tomlinson Having seen a book called News of a Trampet wherein I â—ind John Wood â—â— bee falsly accused though I am no Quaker can in good conscience do no less than certify whom â— may concern Thâ—â— I was with Joseph Tomlinson when he being deputed by Jonhn Wood then Sherif of Glocester in West Jersey made distless at John Roberts of Pensoaken By virtue of a Warrant Joseph Tomlinson and I without arms or any advice or contrivance of John Wood's did quietly enter the house of John Roberts and there staied at least one hour then a boy bringing word that the Sheriff was at their house and disired John Roberts to go there and he went forth and shut the door after him and his children carried out a â—an and several other goods they set most store by and after some time came Iohn Roberts the Sheriff John Wood William Chester and William Dickinson without any arms aâ— all and after some time of discourse John Wood desired John Roberts to lay down the fine in mony in some place where his Deputy might distrain on it and he would give them his trouble and take it as paid to hurt cause but they might come to a tryal and it would be their least loss The Deputy I. Tomlinson said he would give them his due but I. Roberts reâ—fused then J T said I must distrain and I would do you as little â—urt as I can will you tell me what you can-best spare and laying his hand on a warming part said Can you spare this They â—â— first said as well as any thing he took it and other goods afterwards they desired him to 〈◊〉 the paâ—◠〈◊〉 the Sheriff and Deputy said If they would â—ay down â—he mony as beforesaid he would But they refusing and brought again none of the goods they had carried away we brought the goods to Glouâ—ester and there left them but John Wood did not â—medule with them Given forth by me an eye witness Edward Elington Now Reader If thou truly comparest these Certificates with his charge thou wilt find that his contains several lyes First In saying I came with men armed Also In charging me with treachery in sending men before Also In saying I proceeded and took several sorts of goods in use in the house Also in saying A way I carried it Also In saying she offered me to take any other thing instead of the Pan. Also In charging me with saying I come not as Iohn Wood the Preacher but as the Sheriff of Gloucester Now It plainly appears that in this charge there are six untruthâ— But if he or any other to cover his baseness do say Because my Deputy did it I did it They may as well say The Magistrates did it because they granted the Warrant by which it was done If the Deputy exceeded the Warrant I am ready to answer it If not then Daniel Leeds hath manifested his envy against me in labouring by falsehood to rendeâ— me ridiculous For in obedience to Warrants under the hand of a Justices or the peace I came into those parts But it appears D. L. takes little notice of Government I know no fairer or more easy way than I offered for John Roberts to have come to a Tryal in which of the two Counties he dwelt In the 95th page of his book he hath this expression And what trouble this was to the Widow the Nighbours can tell how much she imputed the death of her Husband to the want of the pan c. Therefore be pleased to hear her Nighbours Soon after death of John Roberts we whose names are underwritten being with Sarah Roberts the Widow asked her If she had said That she did lay the death of her husband to the want of the warming pan She answered She never had One of us asked her If she did lay it to the waâ— of the Pâ—nâ— She said No Nor durst not for all the World Thomas Thackery Thomas TShacklâ— his mark Esther Spicer In the same 95 th page of his book he saith thus Come you Londen Friends to say no more of the inhumanity of this action of a Preaching Quaker can you paralel this in the whole world that ever a pretended Gospel Minister took the Office of Sheriff before c. Now I hope both London Friends and all other Imparâ—â—al Readers by what is before said will say there was no inhumanity used but that D. L. hath manifested his envy Then as to the acceptance of the Office of a Sheriff I ask Whether it be more inconsistent with Christianity to execuâ—e the laws made or to make laws to be executed Reader Thou maist observe by one oâ— the aâ—ore going Certificates that I said If they could use any means with the next Court to remit their fine I would send the goods back again at my own charge But they used no means Yet sometime after I engaged the fine to the Magistrates and got the goods and sent them as a free gift to the Widow and
extemt extant  1â— preferible preferrable  1â— preferible preferrable  17 preferible preferraâ—le  17 18 metals mettalls  ◠scripures scriptures  25 Cristendom Christendom  36 oâ— to 54 20 21 condamnes condemns  29 the worldly that worldly  â—â— Châ—istian Christian 5â— 4  truly â—ook 57. 16 uâ—derstood undeâ—stood  30 trough through 59. 1 Cristendom Christendom  ib about above 61. 21 wether whether  22 â— but this I can tell he is  62 19 â—here there  Memorandum p 63 by mistake is placed before p. 62.   63. 23 discource discourse 64. 34 Thoâ— Thou 65. 11 suffering sufferings  16 testefied testified  18 plase place  23 4 L 6 4 L 6d  29 coâ—ld could 66. 7 thiir their  ib arfaelsehood or falsehood  3â— massaere massacre  ib Paplst Papists  34 as tendincy a tendency  35 corruxtion corruption 67. 1 wearing swearing  ib giving against against giving  3 whâ—tis what is  ◠insufficient sufficient  1â— 13 whatsoewer whatsoever  17 28 thennemies the enemies  ib affection affections  29 â—ich indeed rich indeed  33 friends friend 68. 1 Then next thee Next  18 â—o or  29 Englesh English  31 3â— mentioned mentions  ib the this  3â— troth truth 69. 1 temtation temptation  â—â— unterly utâ—erly  16 apoint appoint  â—1 ende avoured endeavoured  31 thruth truth  33 pudlick publick 70. 26 For â—â— st For iâ—st  33 sin his  37 38 renders the death of Christ useless  71. 14 justifiatioâ— justification  â—5 alate a late  ib a ccusation accusation  34 many by by many 72. 1 doctâ—ines doctrine  3 nere here  10 righieousness righteousness  26 answeringall answering all 73. 17 18 thesefore therefore  26 havenly heavenly 74. 4 argment argument  ib balyed belyed  5 accouâ—ed accused  16 weilest whilest 75. 13 a as  14 hein he in  18 reised raised  19 pladed pleaded  ib incinuates insinuates  29 thesewith therewith  34 performall perform all  35 thatthe that the 76. 8 for far  9 aeshame a shame  18 Worldlyt Governmement Worldly Government  26 oirginal original 77. 6 honorable honourable  18 in habiting inhabiting  19 where were  24 agread agreed  31 coording wording  32 uâ—terly utterly 78. 9 houest honest  21 Carpeter Carpenter  25 cofidently confidently 79. 8 after deal d. of   12 after till and till  13  and separate  15 said saith  21 nired hired 80. 1 and 2 Cerimonial Ceremonial  10 thiths tithes  22 tihts titlres  26 fâ—iends friends  30 Heb 7 2 Heb 7 12  31 13. th 13 th  â—4 redicule ridicule  35 thereof therefore 81. 34 enemie of G F enemy of G F's 82. 18 perculiar peculiar  24 This T is  31 relaing relating 83. 7 in toan into an  18 prophecy prophesie  19 unleaned unlearned  31 paicence patience 84. â— party parts  9  the first  10 cal lit call it  12 prove proper  13  to explâ—in  15  three who in  18 he practice the practice  20 they this  22 after making d. the   23 incits in it s  26 examele example  27 after first adde day of the week called the Lord's day people   29 childer children  ib servant servants  ib htey they  30 frepuent frequent  31 word ship worship  34 Inow this I â—â— 85. â— prodaced produced  12 I H. T H 87. 7 comdemn condemn  12 spooken spoken  14 yoâ—r your  15 Procesytes Proâ—elites  2â— signefie signify  26 〈◊〉 the said book  2â— wroet wrote 88. â—7 or as 89 â—2 soliccit solicit 90. 24 slighring slighting it 91. 12 Bâ—rruughs Burroughs  15 are were  1◠〈◊〉 directed to  22 Auswer Answer  24 Counse Counsell 92. 14 Acts 20. 23. Acts 20. 32.  21 evencut even cut  27 28 anointieg anointing 9â— 10 tought taught  11 sorroy sorry  16 plâ—â—nly plainly  18 thogh though  23 delevered delivered  24  no more  â—â— Ftrthermore Furthermore  32 delive deliver 95. 5 forrver forever  19 tho that he that hath the  24 peofessing professing  29 witiness witness  31 ceratures creatures  â—â— Â and that  32 cleare clear  33 gâ—ieviously grievously  37 unteâ—â—nce utterance  â—â— prosess proâ—ess 96. 3 youâ— your  â—7 forgiviness forgiveness  12 heave have  20 theie their  â—4 becaâ—â—se because 97. 14 â—5 insinutates insinu  34 into unto  â—â— inabâ—ngs inablings  â—5 iife life 98 19 dly 2 2dâ—y  â—â— twhen when 99. 9 and to please to please  14 that twentieâ—h part of the the twentieth part of thâ—t 10â— 2 parpose purpose  25 sevice service 102. 2â— truih truth  2â— know knew  26 expactea expect a  30 He had books books He 103. 23 limpose impose had  15 toour to our  16 on t out  20  the Controversy 114 8  God man  10  God man  13  God man  14  God man  21  God man  25  God man  26  God man  32  God man  33 and 34  God man 106. 10 Nigh boâ—rsin Neighbours  11 Provinceof Province of in  29 ns us 107. 7 peculiary pecuniary  18 snpposition supposition 108. 18 nighbours neighbours  19 proceeding proceedings  31 â—â—onhim upon him  32 disire desire  35  by Daniel Leeds 109. 22 of several sorts several in use sorts of  2â— Â Â 110. 5 6 and 7. wo Counties which I suppose is two about the   1â— Sebtember September  22 that the 111. 18 By thâ— But that  â—â— Woo Wood  25 too told  26 Woo Wood 112. 10  whom it  12 Ionhn Iohn  26  and not take  â—â— Â hurt their cause  30 kurt hurt  33. n it 113. 28 Nighbours neighbours  31 Nighbours Neighbours 114. 8 Londen London Note in many places comma's c. are misplaced sometimes not inserted at all of which had I taken notice it would have much swelled this Errata already too big therefore the understanding Reader is desired to supply by his â—udgment what is deâ—â—cient here