Spirit of God saith Whether this would be blasphemy since he asserts in the Title page That it was given forth from the Spirit of the Lord Pray Reader take good Notice of this for he can no ways answer it without baffling himself Numb IX G. F's Great Mystr p. 264 264 283. Priest sayes A man by his own power cannot get into Regeneration for they are dâ—ad in sâ—at and Trespasses G. F. Replys Some are sanctified from the Womb and some Children are holy so all are not dead in sins and trespasses and some Children were born of Believers And p. 355. Believers are the holy so the Believers Children A new Creation a holy Generation Divin of Christ Ans to T. D. p. 20. G. W. says Condemnation came upon all men Death past upon all men for that all have sinned p 24. Again Christ dyed for all so all were dead in Sins and Trespasses c. Note is not here a little failure in syntax too else how is it that G W. contradicts G F. a Proâ—â—es indeed But pray take a view and see if the Children of believers in the Light are not Children of Wrath too as well as others or let us know by what Marks we shall distinguish their Children to be a holy Generation Numb X. Jos Coal Ans to â—o New-man p. 332. If by the Body of Flesh which Christ had he means his Church then I am one with him for his having that Body after his Ascention I never denyed nor intend to do and such a Body we own Christ had after his ascention Again W. P. Rejoynder p. 312 The true Church is become Christs Body Again in Refuge fixt p 90 41. Christ hath a Body or is in a Body suitable to his Spirit consisting of heavenly flesh and Bone Again he saith Wheresoever the Spirit of Christ is that is in the Body of Christ. I. Pennington Quest p. 20. For that which Christ took upon him was our Garment even the flesh and blood of our Nature which is of an earthly perishing Nature but he is of an Eternal Nature Mark Tho' nothing be of an Eternal Nature but God yet here one holds Christs Body of Flesh and Bones to be such whilst the other holds the Church to be his Body But pray had the Church no beginning Can that be Eternal But this and the rest in these Passages let who can explain and reconcile them for it passes my skill to do it Numb XI Saul's Errand by G.F. p. 14. Christ is one substance of all Figures and HIS FLESH is a Figure But I. Pennington as above holds his Flesh to be of an Eternal Nature Note the Contradiction and false Doctrine of both these or if G. W. please a FAILURE in Syntax Numb XII Chr. Quaker p. 97. by W. P. Now nothing can bruise the head of the Serpent but something that is also internal as the Serpent is but if the Body of Christ were the Seed then could be not bruise the Serpents head in all because the Body of Christ is not so much as in any one and consequently the Seed of the Promise is an holy and spiritual Principle of Light Life Power that being receiv'd into the heart bruiseth the Serpents head because the seed which cannot he that Body is Christ Foundat of Tythes p. 238 240. by T. Ellwood Nor do the Quakers ascribe Salvation to the following the Light within but to Christ Jesus to whom the Light leads If any one expects Remission of sins by any other way than by the death of Christ renders the death of Christ useless Note the confused Clash of these 2 Champions W. Penn is for all the work to be done by the Light within T.E. denyes it to be done by the Light within no not so much as Remission of sins Numb XIII G. F's Catechism p 69. The Light within which they hate is their condemnation which is the Salvation of all that believe in it T. E. as above Nor do the Quakers ascribe Salvation to the following the Light within c. Come let 's see if T. Ellwood with all his Sophistry and false glosses can reconcile these two assertions Numb XIV Ed. Burroughs p. 285. J. Bunâ—on said These Qrs. believe that Salvation was not compleatly wrought out for sinners by the Man Christ Jesus E. B. answers Here thou art a Lyar. W. P. Reas age Rast. p. 16. saith The Light which in all ages was the just mans path is ever was ever will be sufficient and saving Thus also J. Coal p. 329. That Christ is not a Saviour as Man but as God Let W. Penn reconcile these if he can and tell us how the Light is the Man Numb XV. Ed. Burroughs p. 283. J. Bunion said The Qrs. perswade Souls That that Man that was born of the Virgln Mary is not above the stars E.B. answers This is another Lye Sword of the Lord dr p. 5. Your imagined God beyond the stars is utterly denyed restified against by the Light Pray compare these Also Note Sa. Jennings dissent from his Brethrens Religion unless he dissembles in scrupling to say Thou art a Lyar p. 34. state of the case Numb XVI Chr. Quaker by G. W. p. 212 The man's mistaken if the suppose that we plead for the Righteousness of a Creature i. e. Christ as Man or man 's own Righteousness which he himself is enabled to perform as the cause of our Justification c. W. P. 's Serious Apology p. 148. Death came by actual sin not imputative therefore Justification an of Life came by actual Righteousness not imputative Note Whether is the Error of both these or the Contradiction greater Numb XVII G. F's Great Mystery p. 248. There is no man self denyed and justified in the sight of God but by Christ alone Note Does not G.W. above oppose G F. here who holds Justification by the Man Christ unless it be proper to say God in the sight of God justifies man Numb XVIII W. P's Rejoynder p. 287 No present work how good soever can justifie any man from the Condemnation which is due for the guilt of sin that is past Sandy Foundat p 16 Gods Remission is grounded on our Repentance as above Justification in by actual Righteousness Note A Self-Contradiction unless Repentance actual Righteousness be no present work Numb XIX W. P's Rejoynder p. 300. That Body did not conâ—titute Christ he is invisible and ever was to Vngodly World Guide to the blind p. 49. Christs first appearance to the world was in the flesh and the fleshly eye saw HIM Just so the Priests as Fisher says Believe it one of these two ways Sometimes one way then another Sometimes both ways this and t'other See S. Fishers Works p. 748. Numb XX. G. W's Light Life p. 13 As to Christ being in every man that 's not our affirmation nor words but that there is a Light of Christ in every man W Smith 's Catechism p 57 That
prayed unto the Name of the Lord Jesus to be called upon as the primitive Christians did Note Tho' they clash yet we see here they have dropt some Christian Expressions more of late then formerly And what may we think they intend thereby why G. Whitehead in his Counterfeit Convert p. 72. says I may see cause otherwise to word the matter and yet our intentions be the same Now is it not admirable that a man of G. W's Cloath as the proverb is should be grown so bold in crafty and deceâ—â—ible Glosses to deceive his Readers Is this like the antient simplicity of a Quaker to say I may see cause Otherways to word the matter and yet intend the same Pray who knows when such a man iâ— sincere or how to believe him in what he says that thus hides his meanings saâ—s one thing and means another Does not G. W. hereby render himself like those Deceivers with false Money who counterfeit the Kings Coyn upon reprobate Silver to make it pass current But whatever they intend or mean in their newest Creed or Confession of Faith in answer to Dr. Lancasters Querys given at London 1695. by G. W. and six others and also in some other of their Books that at times of late years especially has been extorted or streined from them yet I think fit here following to compare it with their former Doctrine and leave it to be reconciled by those who are cunning enough so to word the matter seeing that in their said Answer to Dr. Lancaster they refer to their former Books for Answers to his Querys Numb XXXIII Answ to Dr. Lancaster by G. W. and six other VVe sincerely believe in Jesus Christ both as he is true God and perfect Man our Immanuel and Mediator and as in the fullness of Time he was conceived by the holy Ghost born of the Virgin Mary and was crucified and put to Death was buried rose again and visibly ascended into Heaven And that this same Jesus Christ that was crucified shall so in â—ike manner come as he as seen to go into Heaven at the last and great Day of Judgment G. W's Truth defend p. 65. Chr. VVade affirmed That our blessed Saviour doth instruct men to lay fast hold of and to abide in such a faith which confideth in himself being without Men. G. W. answers That 's contrary to the Apostles Doctrine c. Note But now G. W. is one with â— W's Doctrine which he then said was contrary to the Apostles for now he professes faith in Christ as born of the Virgin crucified and visibly ascended unless he says This was not without men and so deceives his Readers by thus Otherwise wording the matter Numb XXXIV G. W's answ to W Harworth p. 23. Christ did rise in that Body wherein he suffered and in the same ascended into the Heavens and it is so far circumscribed in the Heavens as 't is capable of and as it proper to it and tho' it be spiritual and glorious yet a Body and therefore not in every place where God is Again in his Book call'd Judgment fixt he says Thou that canst not see consistency of Salvation by the Man Christ and by his Light within art gone from his Light into Imaginations G. W's Truth defend p. 23 T. Smith asks VVhen you tell us you have faith in Christ do you mean Christ whose Person is now ascended into Heaven or do you mean only a Christ within you G. W. answers Here thou would make two Christs But how provest thou two such Christs Note here That G. W. now in his answer to VV. Harworth opposing himself makes two such Christs as T Smith doth viz. not only Christ within but a Christ whose Person or body is ascended into Heaven Numb XXXV G. W's answ to VV. Harworth That very Body of Christ which was raised from the dead how should it but be in being seeing he dyed not again Pag. 7. The same Body that was put to death was raised VVe confess the same Man Christ not only still in being but also glorified This Man Christ did neither vanish nor perish either as to his Spirit Soul or Body G. W's Nature of Christianity p. 29. Christ has not the Body of Man And p. 41. he denys Christs bodily existence without us Note If G. W. can so word the matter as truly to reconcise himself with himself in these two Books we shall then have some ground to believe he has not sinned since the year 1659. when he told us That his sins were pardoned see Truth defend p. 8. Numb XXXVI VV. Smith's Primmer p. 8. They that are false Ministers preach Christ without and bid People believe in him as he is in Heaven above Note here Does not G. W. as above in Nâ— 34 35 preach a belief in Christ as he ascended into Heaven above Therefore a false Minister by VV Smith's Doctrine Numb 37 Christian Doctrine by G. W. c. p. 5. That Christs Body that was crucified was not the Godhead yet by the Power of God was raised from the dead and that the same Christ that was Therein crucified ascended into Heaven And in answ to Dr Lancaster he declares That both Soul Body was sacrificed G. W's answ to VV. Herworth His dying was only as to the Body he was put to death as concerning the flesh Note A self contradiction in one Book he says None but the Body dyed yet in the other he says A Christ was crucified in that Body in the third yea both Soul and Body was sacrificed Numb 38. W. P's Apology p. 146. But that the outward Person that suffered was properly the Son of God we utterly deny A Body hast thou prepared mâ— said the Son so the Son was not the Body tho' the Body was the Sons But the same Christ that was therein crucified ascended into Heaven as above And says W. P. We deny that Person that dyed at Jerusalem to be our Redeemer Ans to Dr. Lancaster by G. W. and others where they own him to be Christ that visibly ascended was outwardly put to Death and that he was true God and perfect Man and our Redeemer that was thus visible Note Though G. W. sees cause now to word the matter thus yet he gives us Notice as above that his faith is still the same as formerly Numb 39. Divin of Christ p 83. by G. W. While we were sinners Christ dyed for us it was Christ that dyed Refuge fixed p. 38. by Joh. Whitehead Nothing that was mortal was called Christ. Observe the sum of the last three particulars as they have seen cause to word them G. W. holds Nothing but the Body dyed that it was Christ that dyed so that the Body that dyed was Christ But W. P. â—olds That the Body was not Christ nor that the Person that dyed was Christ Again G. W. holds that a Christ dyed in that Body But J. W. holds that nothing that dyed was Christ he was
never call the Bodily Garment Christ. Quakers plainness p. 23. G. W. says The meer Body of Jesus was not the intire Christ yet the Name Christ is sometimes given to the Body tho' not so properly as to the whole Man Christ. Note tho' G.W. here grants the Scripture sometimes calls the Body Christ yet he will neither call it Christ nor own it to be so much as any part of Christ but as a garment if he be of his Brother I. P 's saith Numb 49. If. Pennington p 20 That which he Christ took upon him was our Garment even the flâ—sh and blood of our Nature which is of an earthly perishing Nature G. W 's answ to W. Harworth That flesh saw no Corruption but was raised from the dead Note the Contradiction for G W. here denys that it corrupted or perished Now least my old Friends should say that I am so hard pinched to make them contradict themselves as that if I should find in their books that they say four Pence at one time and a Groat at another that I would go near to make a Contradiction of it Therefore I'â—l give a short hint of what G. W. calls Contradictions in their Opposers Books In Christ Ascend p. 58. he brings John Newman to conttadict himself thus The Scriptures principally called the Word The Words that God hath spoken by his holy Prophets blessed Son and Apostles Now this may be called false Doctrine but I profess they have better Eyes than I that can see it to be a Contradiction Pray judge if this be any more than to say four Pence in one place a Groat in another Again p. 60. he brings J. N. to contradict himself thus The Scriptures properly principally called the Word The Will and Mind of God contained in the Scriptures Note Here J. N. in one Sentence explains his meaning in the other but how 't is a Contradiction I leave to the judgment of the Impartial and whether G. W. Numb here was not hard pinched to find Contradictions and yet many more such things he cites for Contradiction in that and several other of his Books too large to insert here to which I refer the Reader with request to take notice what I might venture to call Contradictions by G. W 's Rule should I shew my self so silly as to follow his Examples Numb 50. A Book entit This to go among Friends by W. Smith p. 17. As for G. Fox says he the Lord God hath exalted him his glory rests upon him not setting up a Man or throwing down a man but in all thing giving the Power pre-eminence and endearedness to the Vessâ— fiâ—ed with the excellency of that Treasure W. Bayleys works p. 307. For they his Disciples loved his Person for the sake of the frame and Quality of the Spirit that dwelt in him or else what was his Person being mean and Contemptible to them more than another Person Qu. To which of these do they give the Preference To the Person of Christ or Vessel of G. Fox Numb 51. Great Mystr p. 246. Priest says God the Father never took upon him humane Nature G. F. answers That 's contrary to Scripture who saith God was in Christ reconciling the world to himself and art ignorant of the great Mystry God manifest in the Flesh Sword of the Lord drawn pag. 5. Whereas you say this Christ is God and Man in one Person it is a Lye Note in one he is so far from denying God and Man in one Persâ—n that he holds not only God the Son to have taken Mans Nature but God the Father also O Confused Divinity Numb 52. Reas agt. Railing p. 20. In the fullness oâ— Time he Châ—ist manifested himself in a more familiar manner to Mankind in order to which he prepared aâ— as holy Body in which he preached his everlasting Gospel Mark an holy Body T. Musgroves doctrin preached about Delaware in the year 1695. That Christ as to his Manhood accounted himself not good Took nothing on him that was good Note The one holds the whole Manhood not good the other the very Body to be holy therefore good Numb 53. Ans to Dr. Lancaster by G W. c. Christs Blood that was shed without the gates of Jerusalem together with the whole Sacrifice of himself both of Soul and Body was a true Propitiation and Attonement for mans Reconciliation and peace with God for Remission of sins through a living Faith c. Sandy Foundation by W.P. p. 21. The Justice offended being infinite his Satisfaction ought to bear a proportion therewith which Jesus Christ as Man could never pay he being finite Observe Here G. W. opposing W P. declares Christ as Man pays the debt for sin through faith if Soul Body be the Man Numb 54. G. W's Light Life p. 41 22. Bâ—t three Comings of Christ saith he that in the flesh at Jerusalem that in the Spirit but also of another coming in the flesh yet to be expected we do not read But his second coming and appearance without sin unto Salvation I own and witness Also W. Bayley pag. 306. says I never read in all the Scriptures of a Third coming of Christ Personally besides what shall be in a Saints Finally This is the former Faith of W. P. and the Quakers ingeneral too tedious here to cite of which we no where find they have made any Recantation Ans to Dr. Lancaster by G W. c. Jesus Christ true God perfect Man was put to death bâ—ried rose again and Visibly ascended into Heaven shall so in like manner come as he was seen to go into Heaven at the last and great day of Judgment and end of the World Again in answ to W. Harworth The same Body that was put to death is still in being the Man Christ did not perish nor vanish either as to his Spirit Soul or Body Observe how plain their New Doctrine is for Christs visible coming in the same Body expresâ—y Conâ—râ—ry to their Oâ—â— or else dissemblingly they now so otherwise word the matter but mean as formerly As Fisher says thus they dance round And round again in th' self same ground It staggers to and fro and reels Skips up and down and runs on Wheels Starts aside like some broken Bow Crosses Christ-like Criss-cross in the Row Wind Dust Husk Chaff no stable Steeple A Tale that takes unstable People A Toy a Cloud Mist Smoak a Fog 'T is Quakerism and some Quavering Bog A Quiâ—k-sand a Quagmire that sucks Who is in 't his feet out hardly plucks vid. Fishers Appendix p. 773. Numb 55. G. F's Gr. Mystry p. 355 â—03 All that makes reâ—ompence for sin is he that never sinned Christ the second Adam and not the first Christ gave himself his Body for the liâ—e of the World he was the Offering for the sins of the whole Woâ—ld paid the debt and made Satisfaction Sandy Foundat p. 21. W. P. denyes Christ to pay
not mortal So that VV. Penn in his Address to Protestants vaunts at the Priests for their Clink Clank And S. Fisher mocks at them for their SO NO But the Priests may now face about and vaunt at the Quakers for their Clink Clank and mock at them for their NO SO. Therefore behold the ingenious Figure of NO SO with some Verses that Sam. Fisher inserts in pag. 773. of Rusticus which are now pertinently truly and justly to be turned back again upon these Quakers viz. Sometimes it s this sometimes it s that Sometimes it s this and this and that Sometimes it s either this or that Sometimes it s neither this nor that One while it looks like SO not NO Another while like NO not SO One way it seems or SO or NO Another way nor NO nor SO Some ways it shews both SO and NO So 't is a meer Endless NO and SO. You have observed before the Clashes Contradictions Sayings Gainsayings false Doctrines of these men one contradicting the other and many times the same man contradicting himself So pray observe once more how G. Whitehead dances the Rounds as S. Fisher says in his Appendix to J. Owen For in his Introduction to Divinity of Christ he defines a Person to be a Man and a Man to be a Person And in Qrs. plainness p. 19. confesses Jesus Christ to be a Man but not a Person p. 23.24 Again That Jesus Christ is a Man whose glorious Body in Heaven is not a humane or mans Body yet as in Numb 35. declares it to be the same Body that dyed and yet denyâ— Christ to have the Body of Man Thus as S. Fisher says p. 773. Now it is One thing then Another And now and then nor t 'one nor t'other Numb 40. G F's Great Myâ—t p 206 131 250. If Christ thâ—â— crucified be not within that Christ that 's risen be not within If 〈◊〉 are all Reprobaâ—es The Apostles preached Christ that 's crucified within and not another for the â—â—the is the Antichrist And thou sayst thou are saved by Christ without theâ— and so hast recorded â—oy self a Reprobate Aâ—◠〈◊〉 in the fancy that he out of the state of witnessing Christ that suffered within them and rose again Answ to Dr. Lancaster They own Christ that was crucified without the Gates did visibly ascend into Heaven and answ to W Harworth is in Heaven in a Body of Flesh circumscribed and not in every place where God is Note While they justifie their old Doctrine and the new not being free but streined out we must take it as G. W. tells F. B. That they may intend the same only now seâ—â—â— cause Otherwise to word it Numb 41. G W's Light Life of Christ p. 58. he there defend this Passage viz The Blood that was forced out of him Christ by the Souldier after he was dead was no more than the Blood of another Saint Ans to Dr. Lancaster The whole sacrifice of Christ whereof his Blood outwardly shed was a part was of great price with God for mans Redemption Note the Contradiction or the Craft Numb 42. Ibid. Light and Life p. 38. The Quakers see no need of directing men to the Type for the Anti-Type viz. neither to the outward Temple nor to Jerusalem either Jesus Christ or his blood knowing that neither the Righteousness of Faith nor the Word of it doth so direct And where do the Scriptures say the Blood was there shed for Justification and that men must be directed to Jerusalem to it Ans to Dr. Lancaster We sincerely believe in Jesus Christ as born of the Virgin Mary Christs Blood that was shed without the Gates of Jerusalem with the whole Sacrifice of himself both Soul Body was a true Propitiation through Faith c. Note here G. W. sâ—â—h opposing his Old Doctrine now sees cause to word the matter Otherways Numb 43. J. W's Refuge fixt p. 90. I have several times saith he denyed that Christ hath now a Body of Flesh and Bones circumscript or limitted in that Heaven which is out of every man on Earth Let these 2 Brother Whiteheads reconcile their Doctrine Ans to W. Harworth as above at Numb 34 35 G. W. declares the same body of Christ which was put to death ascerced into Heaven and is still in being though made spiritual yet a circumscribed Body not in every place where God is Numb 44. G. W's Light Life p. 39 47. As for those Expressions saith he God Man being born of Mary we do not find them in the Scriptures nor do we read that Mary was the Mother of God but in the Popes Canons c. What Non-sence and Vnscriptural Language is this to tell of God being to Creator with the Father or that God had Glory with God! doth not this imply two Gods or that God had a Father Ans to Dr. Lancaster as above We believe in Jesus Christ both as he is true God and perfect Man and aâ— he was conceived by the holy ghost born of the Virgin Mary Note here G. W. in contradiction to himself owns Mary to be the Mother of God-Man and God to be his Father And if he implys two Gods thereby I cannot help it seeing he now sees cause so to word the matter Numb 45. G. W's Qrs. plainness p â—9 That Jesus Christ is come in the flesh That he is God-man c. Note how inconsistent G. W. is with himself he Quarrels with the word God-man before but here he uses it Numb 46. G. F's Great Mystry p 289 God was in Christ and they are one the Creator the Father in the Son and the Son in the Father and Christ in you and God in Christ the Creator And in Qrs. plainness p. 24. G. W there says The Son is co-worker with the Father Light and Life as before what Non-sense is this says G. W. to tell of God being co-Creator with the Father Note Does not G. W. here accuse both G. F. and himself also with Non-sense for what 's the difference between Co-worker and Co-Creator Numb 47. Paper against J. â— London 6 m. 1670 And we also testifie That â— any Person whatsoever shall act or speak any thing that is evil under pretence of a motion from the Spirit of God we utterly deny that Motion to be of God G F's Great Mystry p. 77. And as for any being moved of the Lord to take your i.e. Priests Hour-glass from you by the eternal Power it is owned Note here the Father G. Fox Justifies what is Fellony by the Law But his London Children are so bold as to controul him Numb 48. If Pennington's Que. p 33 Now the Scriptures do expresly distinguish between Christ the Garment which he wore between him that came and the body in which he came between the Substance which was vailed and the Vail which vailed it there was plainly HE and the Body in-which HE came this we certainly know and can
and pretending one thing and yet practise the quite contrary Again in the Epistle to the same Book they say We chaâ—ge you Presbyterians to give us printed Scripture for the word Abstract c. And yet in Qrs. plainness p. 26. G. VV. there uses the word Abstract And 't is abundance of such dissembling and â—â—ly Confusion thesâ— sâ—eming wise mens Books are stuft with too tedious here to mention And now I cannot but expect there will be great devising pulling and drawing here by some Quakers rather than confess themselves guilty of the Confusion and Contradiction here charged they have so much accused others of the same thing Surely some curious Wyâ—e-drawing Minâ—ing Mangling Otherwise wording and Equivocating we must expect herein But they having caught themselves in this Nâ—t ten to one but the more they 'll flutter the more they 'll fetter themselves for they cannot thus dance in a Net but some-body will see them for they are now as easily seen through as they pretend they can see through others yea this will certainly be the consequence till they use the only Christian means to get out of this Net which is by humbly confessing and condemning their Errors in their Books as G K. has done I shall now return to the matter in hand and insert a Clash or two about the Resurrection Numb 62 W. P 's Rejoynder pag. 369 307 I do utterly deny says â—e that this Text viz. It is sown a natural Body and raised a spiritual Body is concerned in the Resurrection of mans carnal Body I say this doth not concern the Resurrection of carnal Bodies but the two states of men under the first second Covenant W. Bayâ—y's Works p. 592 I own the Resurrection of the Body says he as Paul did viz. It is sown a natural Body and raised a spiritual Body Qu. Whether it be one and the same Spirit that leads these men to expound Scripture in contradiction to each other Surely old Israel with their Rams Horns were more Unanimous Numb 63. Chr. Quaker p. 375. G. W. deciares â—hat â—as thing tends to Atheism to make men Aâ—heists viz other mens self confidence in asserting things contrary to reason manifest Experience and in particular in their affiâ—ming that these self-same Terrestrial Bodies oâ— flesh and bones shall be made spiritual immortal and incorruptible 'T is true says G. W. Hen. More had finer and more excellent Notions about the Resurrection than many other learned men aimed at the Truth spirituality thereof from the Vision of the holy men recorded in the Scriptures Chr. Quaker p. 372. G. W. cites H. More about the Resurrection saying Flesh and Blood cannot inherit the Kingdom oâ— God and I think says he there is the same reason of flesh and bones viz. I understand natural flesh and bones not glorified Note G. VV. commends this Notion of H. More as savouring of truth spirituality and yet renders those Atâ—eists that believe the same for H. More does not here deny the Resurrection of the same Body that dyeth only understands it must be glorified Note also G.W. here confounds the same G. W. in his answer to W. Harworth p 17 where he holds That a very wonderful change may be in the Body and yet the Substance not Annihilated or destroyed Reader I do here honestly declare that I would have cited more Contradictions about the Resurrection if I could readily have found them but indeed their Books do generally agree in this matter viz. in denying the Resurrection of the Body that dyeth as G. K. has largely made appear in his late Narrative of the Proceedings at Turners-Hall London so that I found no Passages to the contrary But had it been my business here to have answered Books I would have shewed how miserably blind Caleb Pusey shews himself a-about the Resurrection in his book called A Modest Account pray read from pag. 31 to p. 38. and see how he endeavours to shew G. K inconsistent with himself where indeed there is no inconsistency he gropes in the dark like the Sodomites carnally apprehending G. K. and very well demonstrating himself to be of the same faith with his Brethren as aforesaid Also let all that read that Book of C. Puâ—ey take notice that tho' he banters at G. K. for holding the Light not sufficient to save man without something else yet C. P. does not say in all his Book that it is sufficient for Salvation without any thing else Therefore how hypocritical is this to accusâ— a man for an Error and yet dares not assert the contrary but I refer the Reader to G. K 's answer to said C. Pusey for further satisfaction and so proceed to the next Chapter CHAP. II. Of Opposition at Vnity THis is briefly to shew and that chiefly from what is before cited that those Quakers hoâ—d the same Doctrines which they have condemned in their Opposers as Errors blasphemous damnable Doctrines To do which I shall only give an Example from two of their eminent Opposers viz. John Bunion and Muggleton the first quoted by Ed. Barroughs the last by G. Whitehead E. B cites J. Bunions Principles p. 304 306. Now I come saith he to reckon up John Bunions damnable Doctrines and Errors viz. 1st John Bunyon said That Christs second coming was not his coming in the Spirit for his coming in the Spirit is no Coming For this see at Numb 33. where G. W. owns the two comings of Christ one that is already past another to come at the end of the world or last Day And at Numb 54. he there declares against three Comings and will own but two so that here G W. holds his coming in the Spirit to â—e no Coming 2dly J. B. said That Christ had two Bodies one of the Bodies was out of the sight of the Saints For this see at Numb 11. where Jo. Coal holds the Church to be the Body of Christ this Body G. F. in Gr. Mystry p. 93. calls The Mystical Body that 's one Body Again at Numb 34.35 G. W. â—olds That Christs Body that dyed is in being a circumscribed spiritual Body Note hereâ—s the two Bodies as J B. holds 3dly J. B. said That Christ ascended into Heaven in our Nature For this see at Numb 31 35 where G. W. hoâ—â—s Christ to be a Man in Heaven the same Body that was put to death c. 4thly J. B said That the Soul of man is the Light wherewith every man is enlightned by Christ as God For this see at Numb 26 27 24. where G. F. holds the Soul to be a part oâ— God and to be the Seed to which Salvation is promised which he says is the Hopâ— Christ Thuâ— far they agree with Bunyions Principles which they call damnable Doctrines Next see Qrs. plainness by G. W. p. 37 38. Muggelton holds these false blasphemous Doctrines saith he that the Quakers utterly deny viz. 1st That Death took Christâ— Soul
Davids Enemies discovered p. 7. he says These Quakers do NOT call the our book of Matthew Mark Luke and John the New Testament and Gospel as thee and thy Generation of Priests do But T Elwood in his Antidote p. 81. calls the Writings of Matthew Mark Luke and John The New-Testament Scriptures of Truth and so is no Quaker if G. W. say true for so he sees cause towâ—rd the matter Again J. Tomkins and W. Penn put out a Book and can it The Harmony of the Old and New Testament and so are no Quakers 1 G. W. say true But pâ—ay Note Though they tell of the Harmony of the Old and New Testament yet there 's but little Harmony in their Books which they esteem equal with if not prefer to the Scriptures Again W. Caton in his Books to his Friends pag. 35.42 calls the VVritings of Matthew Mark Luke and John The GOSPEL and so is no Quaker if G. W. says true Well what think ye my Old Friends can we suppose these men are any moâ—e led by the ONE Spirit than others are Surely Naâ— But to face about again G Fox in his Book News from the North p. 14 saith Your Church is a Steeple-House which is Carnal and your Teacher is Carnal your Oâ—iginal is Carnal Hebrew Greek and Latine and your Word is Carnal the Letter and the Light is Carnal the Letter So Dust is the Serpents Meat their Original is but Dust which is but the Letter which is Death Their Church is Dust a heap of Lime and Stone gathered together So the Serpent feeds upon Dust And their Gospel is DUST Matthew Mark Luke and John which is the Letter Now Observe first how he tells of the Serpent feeding on Lime and Stone pray is not this Carnal too had not the Devil need to have strong Teeth to know upon Stâ—ple-Houses Sure this is both Carnal and Ridiculous or Ranter-like Secondly He renders the Scriptures all alike Carnal Dust and Serpents Meat with Hebrew Greek and Latine Here 's no preference except in their own Books and some of those they entitle The Word of God The Word of the Lord A living Testimony c. Now if they say the Bible will grow Old and molder away and become Dust I say so will their Books too And if they say 'T is the Sence contained in the Words of their Books which they call the Word of God the Word of the Lord I say the like is understood of the Scriptures in the Bible And yet as do the Papists so they have opposed others calling them Lyars that say Tâ—e Scripture is the Word If this be not Equivocation I say again 't is an exalting their own Books above the Bible Above the Bible did I say yes why not for the aforesaid Book called News out oâ— the North was as G. Fox says p. 1. Written from the MOUTH OF THE LORD by One who is Naked and stands Naked before the Lord cloathed in Righteousness whose Name is not known to the World which was prophecyed of but now is fulfilled Therefore it must needs be better Scripture than the Bible for they tell as above how Uncertain that is Therefore â—hatever late Confession they have made in pretending to prefer the Scriptures of the Prophets and Apostles before all Books it can be no other buâ— Deceit till they condemn their old Doctrine for G. VV. confesses Their Intentions may be the same tho' they may see cause now otherways to word the matter Count Conv. pag. 72 And Lastly Sam. Fisher says of the Scriptures 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 Lisbian Rule or Nose of Wax see his Additional Appendix p. 21. Mark how he affirms That if the Scriptures were never so true yet they are capable of being NO OTHER than a Nose of Wax Now I dare affirm there is no sort of People else in Christendom 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 by those sweet Streams of Life that are felâ— by reading and meditating thereon beyond what can be felt by reading any other Books But before we conclude this Head take one Verdict more from W. P's Spirit of Truth p. 38. The Scripture says he is much like the Shadow of the to â—e Rule Now all men know That the shadow is a vain empty uncertaâ—n thing sometimes two or three times longer or shorter than the Truth or Substance Again W Smiths Primer p. 11 12. Quest What is the Service of the Scriptures if they be not a Rule and for tryal of things that are spoken Ans They are of great Service Child and are to be read and believed But if thou lookest upon the Scriptures for A RULE and for Trying thou givest that unto them which belongs unto Christ c. Note Here the Scripture is denyed to be any Rule at all no not so much as to try actions or words But he says They are to be believed and yet W. P. shews them to be Vncertain So we must believe that which is Uncertain and no Rule in any case Is not this rare Doctrine But to face round about again E. Bâ—rroughs in his Huâ—-and-Cry after false Prophets says I shall lay all People to the Line of Judgment by THE RULE of the Scriptures and the Spirit that gave them see p. 880. where he not only makes the Scripture A Rule but The Rule yea so far The Rule that he trys judges and condemns the Priests by the express words of Scripture as Vncertain and Corrupt as they render them before But as Sam. Fisher says of the Priests so pray observe G W 's Rounds Wheelings Whiâ—lings for in his Book Tit. Ishmael c. p. 3.10 herâ—after The Scripture of the Bible is Carnal the Letter is Death and killeth yet he calls his own Writings The Light and Life of Christ c. But to face about again he tells us They prefer the holy Scriptures before all Books in the World But then Round he goes again saying That which is spoken by the Spirit of Truth is of as great Authority as the Scriptures are greater c. And that their Writings are given forth by the Eternal Spirit of God But Round again comâ—s George with a Back stroke and in Qrs. plainness p. 71. he says Our Intention and Principle never was to bring our Books in Comparison with the Scriptures O Confused Confidence and Self-Contradictions CHAP. VIII Of Magistracy and Government ALthough I have plenty of Instances before me to cite out of my Old Friends Books I shall begin with my Neighbour Sam. Jenings's book call'd The state of the Case p. 73. where he says Magistracy and Government we always owned to be the