is our faith that we are justified by an inward righteousness wrought by the Spirit of God in our hearts What Saist thou now Daniel Can W P. be heterodox in this matter and G K. orthodox Be impartial for this of G K's is so far from being retracted that it is by him implicitely justified in the Retractation book it self For there he denies that he hath retracted or renounced any one assertion in any one of his former books that was judged by him an Article of faith of which this about justification is one for saith he this is our faith that we are justified by an inward Righteousness c. His next flingh is grounded cheifly upon his abusing G W's words and meaning as well as that he there in abuseth his Reader by his forging words in G. W. s name which are not G. W's words but his own as before is shown and so I shall leave both these misrepresentations of G. W. charged to D. L's account under the one head of Forgery In the same 14th page he cites W. P's Rejoinder p 287 thus No present work how good soever can justifie any man from the condemnation which is due for the guilt of sin that is past To which he opposes Sandy Foundation p 16 thus God's remission is grounded on our repentance Answer Though W P. saies in the one book No present work how good soever can justify any man from the condemnation which is due for the guilt of sin that is past Yet there is nothing in the other book that so much as consequentially doth say it can For though it is there said That Gods remission is grounded on our repentance yet yit is to be observed that it is called Gods remission and so no present work how good soever of ours can either remit or justifie us for it is Gods remission and so called by W P. And although W P. saith it is grounded upon our repentance yet it is to be understood in a scriptural sence and one of the scriptures which VV P. brought to prove what he asserted was 2 Chr. 30 9. For if ye turn again unto the Lord the Lord your God is gracious and mercifull and will not turn away his face from you Where saith W P. how natural is it to observe that Gods remission is grounded on their repentance and not that it 's impossible to pardon without a plenary satisfaction which was his then Antagonist's doctrine and the several scriptures brought by W P. prove clearly that it was upon the wicked's returning again to the Lord that he remitted them had mercy on them and abundantly pardonned them Again p. 15 he quotes G. F's Catechism p 2 The light that shews to every man his evil deeds is Christ In opposition to which he produced W. P's Christian Quaker p 91 We do not say that the light in every man is Christ but of Christ Answer Tho G F. saies The light that shews to every man his evil deeds is Christ yet W. P. saies nothing to the contrary so no cnotradiction And this is certainly true that the great Light that shews to every man his evil deeds is Christ according to G F. tho the measure that is contained in every man W P. chuses here rather to call the light of Christ than Christ in fulness And G K. himself in a late book entituled Heresy and Hatred p 14. say's The light within being God and Christ and yet in the same page he calls it A real measure or the eternal word Christ Jesus No question but this is sound enough in G K. though it would scarce be so in us He adds a citation out of G F's Great mistery p 185 viz The Devil teacheth them in whom he fows his seed not to have the light within them the seed Christ the Root of God Upon which D L. notes Who must we believe G F. or G W. and W P. For here G F. holds the light within to be not only Christ but even the Root of God Answer This is partly answered by the foregoing And whereas G F. calls the light the seed Christ it is according to Scripture which saies Christ is the Light of the world John 8 12 and also it is said Gal 3 16 that the Seed is Christ and whereas G F. saies so of the light within it is no more than to say and that in a scriptural sence Christ within the hope of glory Coll. 1 27. and yet in Ephe. 4 7. it is said But unto every one of us is given grace according to the measure of the gift of Christ and surely D L. will not say this is a contradiction Besides I remember that G K. in a letter to John Delaval which I have by me in G. K's hand writing in the year 1692 saith To say the man Christ is in us or the light in us is the man Christ I do not contradict it in a true scripture sence as he is called the hidden man of the heart and the new man but this is a figurative expression and that in a twofold respect First by a Metaphor or Allagory as he is called a Lamb a Lion 2dly By a Sydechdoche of the giving the name of the whole to the measure Now I say if G. K. be thus allowed to distinguish why may not G F. G W. and VV P. and as for G F's using this expression The ROOT of God I ask Doth not Paul also use this expression viz The Foundation of God 2 Tim. 2 19 and as Christ is Gods Foundation for us to build upon so also he is according to Rom 11 16 17 18 the root for us to grow upon And G K. in his VVay cast up p 114 sais That Christ is the Root and vine into which the Saints are grafted As to the next clash It is also partly answered by the foregoing it relates to something G F. said in answer to a Priest who commonly in those daies denyed God and Christ to be in men according to scripture Though in this case I do confess the Priest's words were true in a sence viz That whole Christ God and Man is not in men yet that God is in men is clear according to Scripture and that Christ is in men is clear according to Scripture and that Christ is in men not only as he is God but also as man is clear according to D L's great Friend G. K. who in his VVay cast up p. 123 saith That Christ is really present in and among us not only as he is God but also as he is man Now since Christ as he is God dweller in us according to Scripture and as he is man he dwelleth in us according to G K. as he is God and man is he not the whole Christ Yet that he doth so dwell in us as that the whole fulness of the Godhead and manhood is contained in men I believe neither G. F. nor G. K. did own any more than W P. Besides
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
him was life and the life was the light of men Iohn 1 4. Neither do we read of any whom Christ hath forever pefected but those who are sanctified Heb 10 14. Now thath this doctrine of Christ the seed's bruising the head of the serpent inwardly is owned by D. L's great Friend G K as wel as by W P is clear from his Way cast up p 99. not yet retracted thus expessed Though the outward coming of the man Christ was deferred according to his outward birth in the flesh for many years yet from the beginning this heavenly man the promised seed did inwardly mark inwardly come in to the heart and bruise the head of the serpent Come novv D L if thou art impartial as thou pretendest and art not blinded with partiality and prejudice lay this which thou idly callest a contradiction in VV P. and T E at G K's door also For here he owns the seed which bruises the serpents head to be inward as vvell as VV P and that he owns the very same passage of T E may appear by his bringing those two very quotations to prove his doctine consistent with Friends doctrine in his book called Heresy and Hatred p 9. His necxt lash is upon the matter answered by the foregoing For as Christ the light is the salvation of all that believe according to G F so we ascribe our salvation to him alone according to T E and this is no contradiction Alas poor Daniel How far is he gone in to prejudice and blindness to represent these things as unreconcilable For upon this he calls and cry's out Come let 's see if T Ellwood with al his sophistry and false glosses can reconcile these two assertions Alas poor man does he want to hâ—ve Sophistry and false glosses reconcile sound assertions while he with his pretended motion heavenly counts them contradictions But for the sake of some I shal a little illustrate this matter with this comparison Suppose a subject were sentenced by his Prince to be cast in to prison for some great misdemeanor committed against his person yet the Prince commiserating his pooâ— condition Finds out a way to save him but upon this condition that he humbly and thankfully receive the same and no more live in disobedience to him Now is not his Prince in this case by saving him from his deserved punishment his Saviour though he live for the future in all obedience to his Prince's commands Yet he can not ascribe his being saved from the punishment incurred to any thing but his Princes clemencey and goodness Eveâ— so VVe VVho VVere once dead in our sins and trespasses and had in curred the displeasur of God ascribe our being saved out of that state and from the punishment due thereto to the mercy of God alone through Jesus Christ but not to any of our own works And now I must needs say all this is more than D L's cevill deserved and is indeed more in respect to others than from any hopes I have of it's working much effect upon him I now follow him to his p 14 were he cites Chr Quaker by G VV p. 212 The man's mistaken if he suppose that we plead for the Righteousness of a creature i e Christ as man or man 's own Righteousess wich he himself is enabled to perform as the cause of our justification c To which D L opposes VV P 's Serious Apology p 148. Death came by actual sin not imputative therefore justifcation unto life came by actual Righteousnes not imputative Upon which D L makes this Note whether is the errour of both these â—â— the contradiction greater Answer Whether in this matter the palpable Forgery or ignorance of D L be the greater is not hard to demonstrate for my part I cannot think he can be so ignorant and therefore can count him no less rhan a base Forger thus to foist in words of his own thereby to misrepresent the words of G VV as if when he Speaks of the Righteousness of a creature he meant the Righteousness of Christ as man Which words Christ as man D L hath added for as they are not G VV's words So neither are they coherent vvith the rest of the matter Novv vvhat is this less than forgery and a contrivance to render G W erronious as vvell as inconsistent vvith VV P But to shevv that he is neither I shall transcribe the passage as it is laid dovvn in the book it self that thereby it may be seen Whether G W's errour or D. L's forgery be the greater G W's vvords are thus 4thly The man's mistaken if he suppose that vve plead either-the Righteousness of a creature or mans ovvn Righteousness vvich he himself is inabled to perform as the cause of our justification for Christ that strengthens us or enables us by his povver and spirit dvvelling in us to do the Fathers vvill he is the ground and cause of our justification and in him vvho is the beloved are vve accepted not meerly for our ovvn vvorks or obedience but for his sake vvho vvorketh in us and enables us to do those things vvhich are vvell pleasing in his sight Novv is it not strange that D L should be so infatuated as to abuse and find fault vvith such sound doctrine and so at present I shall leave it as such but the forgery at Daniel Leeds's door and come next to examine vvhether it contradicts W P or not for as he hath not shevvn us vvherein so I cannot see hovv he can find out his pretended contadiction For as G W ovvns not mans ovvn Righteousness vvhich he is able to perform of himself to be the cause of our Justification so neither doth W P. say or ovvn that a man of himself is able to perform that actual Righteousness vvhich is necessary to justification therefore no contradiction But is it not as sound doctrine to say justification comes by actual richteousness as it is to say that Abraham our Father was justified by works when he offered up Isaac his Son James 2 21. Now was not this his offering up his Son an actual work and is not Faith without works dead v 26 And surely a man is not justified by a dead faith Now although a man is said and that in a schriptural sence to be justified by works yet it is not for his works sake who worketh all our good works in us and for us I now must again call upon D L. to be impartial for if W P. be guilty of errour here how can his Friend G K. be sound For it is one of the false doctrins he charges the New England Professours with That justification is only by Christ's righteousness without us imputed to us and received by faith alone and not by any righteousness of god and Christ infused into us or wrought in us see Presbyterian and Independent c. p 204 not yet retracted and in his Looking glass to the Protestants p 31 he saith this