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
into it and that Christs Soul dyed when the Body dyed For this see at Numb 37 38 39. where they deny the Body to be Christ that it was Christ that â—â—od yea they declare That Christ in that Body dyed or was crucified And that both Soul and Body was sacrificed see Numb 42 2dly That Muggelton holds That the Godhead Life dyed That when Christ dyed God dyed Now see above whether they do not hold the same for at Numb 39 11 G. W. says It was Christ â—â—at dyed and â— P. says Christ is of an Eternal Nature and his flesh and bones are of his Nature for nothing is Eternal but God Mark that and compare it with their holding That Christ in the Body dyed 3dly That Muggleton holds That Christ being God imbodied with flesh and bone one Person without us cannot be in the Quakers For this see at Numb 35 36 12. where they hold Christ remains a Man consisting of Spirit Soul and Body the same Body that dyed and that the Body of Christ is not so much as in any one 4thly That Muggleton holds That God was born of Mary For this see at Numb 33 51. where they declare Christ to be true God born of Mary also That God the Father took humane or Mans Nature 5thly That Muggleton holds That the Devil became Flesh Blood and Bone For this see the Preface to G. W 's Judgment fixt where he says of some seperate Quakers That they are Devils incarnate viz. made flesh or become Man which is flesh blood and bone Leâ— G. W. otherwise demonstrate this if he can seeing he says The Lord laid a necessity on him to write it Thus it appears how far their Doctrine agrees with what G. W. calls Muâ—gletons false and blasphemous Opinions Therefore as G. W. in p. 20. of the same Book says to the Baptists Pray you Baptists says he before you conclude a final Sentence upon us agree upon a consistent Creed that you intend to stand by if you intend to impose upon us to believe as you believe upon pain of Damnation So now the Baptists and other Professors may face about and say to the â—uakers Pray you Quakers tell us why did you not agree upon a consistent Creed that you intend to stand by if you intend to impose upon us to believe as you believe before you sentenced us to Damnation as many of you have done as G. W. has done in his Book called Ishmael c. p. 11 12. in these words viz. Sensless natural brute Beasts MADE to be DESTROYED Reserved in EVERLASTING Chains under Darkness for everlasting Fire Dogs Sorcerers shut out from God with many more such dreadful Sentences or Quakers Complements which agree well with Muggleton's Curses at which George has been an Artist in his day and his Brother Penn follows him close for he avouches the most cruel of these sort of Complements in Reas agt. Railing p. 165 as if these Quakers had a Patent to revile and pronounce People Damned But pray look upon G. W 's other coâ—fident face in his Apost Incentaâ—y p. 4. where he says As â—or our confessing that â—E are the Church oâ— the first born let OUR â—Oâ—TRINE TESTIMONY LIVES and SUâ—FERING's bear witness To which I say SO BE IT let theiâ— Dâ—ctrine and Testimony before cited bear witness and let their Lives bear witness for let their preaching against the Delight â—ashions of the world and against REVILINGS Envy Pride Covetousness and other Debaâ—cheâ—ies bear witness while the world sees them guilty of an these things as well as others Now let them come forth and give a better Demonstration than their bear Say-so that they are the Church of the first born more than other Professors of Christianity or else who do they think will believe them And lastly As to their Sufferings bearing witness that they are the Church of the first born I say if they will have Sufferings to be a Demonstration then is the Church of England whom they have so much condemned the Church of the first born for they have really out-done the Quakers in Sufferings as all the impâ—rtial will judgâ— foâ— how many of them have expireâ— in the â—â—ames how many strange cruel Torturers and bloody Massacrees in divers places have many of them suffered for Religion and doubtless God would enable them to endure he like Sufferings again rather then they would renounce their Religion The like may be said of the Reformed Churches beyond Sea what cruel â—ufferings have they undergone Thus my Old Friends you may perceive how willing I am that you should see that you â—re at higher but upon even ground with other Christ an Proâ—essors whom you condemn yea certainly you have exceeded aâ—â— that I yet ever knew in Equivocation hiding oâ— Sin Reviling c. 'T is my Prayer to God that I may be Instrumental to bring you down from despising your Feâ—low Creatuâ—es Professors of Châ—ist as well as you But G. W. to prove the Quakers to be indeed the true Church and not the Baptists says in Qrs. plainness p. 33. We have a Record in Heaven and also in many Consciences c. Now Mark does not the Baptists say the same in their Book called A way to Zion So that here one bâ—ings as good Proof as t'other one says and t'other says yet G. F. unchristians all Professors but themselves for in his Professors Catechism his very first words are Come you Vnchristians let us talk with you But to face about again W. Penn in his Perswasive to Moderation pag. 46. calls them all Christians and says They only differ in the Comment all allowing one Deity Saviour and Judge good Works Rewards and Punishments But the same W P turns again and in his Rejoynder p. 339 says Oh! the Dreadful Darkness that over-spreads the hearts of the called Christians Therefore says S Fisher p. 773. Now this not the other anon it s either Then by and by its both and neither CHAP. III. A short Summary of Citations from the Quakers Books shewing they deny Jesus of Nazareth to be the Christ. SEe at Numb 36 20. where they hold those to be false Ministers who preach Christ without â—id People believe in him as he is in Heaven above And that the Light within is Christ and is ONLY and principal and admits not of another Also at Numb 15 51 where they deny a God imagined to be beyong the Stars And deny God and Christ to be a Man in one Person Now he who is the Christ of all true Christians is Jesus of Nazareth who is God and Man in one Person and this Person is without all men in Heaven above yea and beyond the Stars too and cannot be in any man But he who is the Christ of these Quakers they here shew is not without man not in Heaven above not beyond the Stars not God and Man in one Person but that the Light within is Only their Christ and
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
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
the Debt of our sins as he is God because then the Father Spirit being God they also pay the Debt Nor not as Man he being Finite as above Nor not as God Man as W. P. in that page expresly affirms A Little of G. Whiteheads help here might do well to word the matter so as to reconcile this Doctrine of W. P. and G. F. Numb 56. R. B's Apology p. 95. Wherefore as we believe he Christ was a true and real Man so we also believe that he continues so to be glorified in the Heavens in Soul and Body Note W. P. says as above Christ as Man was finite viz. came to an end But here R.B. says he continues a real man in Soul Body so is not finite Chuse which of these you will believe Numb 57. G F's Gr. Mysâ—ry p. 90 Priest says There is a kind of Infiniteness in the Soul but it cannot be infiniteness in it self G F. answers Is not the Soul without beginning coming out from God returning into God again Note W. P. as above holds the Soul to be properly the man And here according to G F. this Man is without bâ—ginning if no beginnâ—â—g then no end which is not only Infinite â—ut also Eternal And yet Mark the Confusion W. P. before denys the Man Christ to be Infinite Numb 58. G. W's Div. of Christ p. 27. The God whom we serve and bâ—lieve in is infiniâ—e the only wise God and nothing relating to him or his being finite Sandy Foundat p. 20. W. P. there calls the Man Christ The Finite Impotent Creature Note the Clash unless the Man Christ be not relating to God Here I cannot but take notice that tho' W. Penn blasphemously calls the Man Christ the finite impâ—tent Creature yet he afterwards in his Reas against Rail a above and in other Books calls his Body a holy Body as if he thought that way to salve and excuse his former gross Doctrine or at least to hood-wiâ—k his Readers so as to let them see that he has so reverent esteem of Christ as to call his Body a holy Body after he haâ—â— so irreverently call'd his whole Man the finite impotent Creature Again I observe W.P. to be one with his 24 Brethren that in the City Mercury or News Book owns and and defends these sayings first in the Battledoor viz. All Languages are to me sayes G. F. no more but Dust who was before Languages were Next in J. Pâ—s Collection p. 199. But to the end of all Dâ—sputâ—s and Argumeâ—ts I am come for before they were I AM says James Parâ—ell To Pre-exist is to â—ave a being before where 't is plain the declare themselves at least to pre-exist and yet W. P. denys the Apostles to pre-exist for in his Rejoynder p. 299. he says Paul did not pre-exist Christ did Now is not this a setting themsâ—lves above the Apostles and equal with Christ For Christ pre-existed G. Fox and Ja. Parnell pre-existed but Paul did not pre-exist says VV. P. Nay further I find in pag. 1. of the Book of the two women at Malta D. Baker is not only for having his Friends the Quakers to pre-exist but also declares them to be Eternal saying O ye Eternal and blessed Ones whilest the man CHRIST must be calld The finite impotent Creature by this high and elevated dust and ashes VV. Penn. I shall now return to insert a few more Contradictory Clashes and so haste to another head Numb 59. W. P's Rejoynder p. 13 That Christ his coming was but Mark but to bring the world to a more improved knowledge and large enjoyment of that divine Power Wisdom Life and Righteousness which former Ages had comparatively but an obscure sight and imperfect sence of And p. 296-300 he justifies this saying viz. That which Christ took upon him was but a Garment even the flesh blood of our Nature which is of an earthly perishing Nature Truths Principles by J. Crook If Christ had not â—yed Man must have peâ—ished in sin this being the way found out by God to recover him Note Here 's one Christian he grants the merit of Christs coming and Death But W.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 perhaps thinks he mends â—he matter by often calling the Body A holy Body whilst yet he renders that earthly perishing Numb 60. G. F's Gr. Mystry p. 222. Priest says Câ—rtâ—â— is witâ—out his Saints in respect of his Bodily presence G. F. answers Hâ—w then are they of his flesh and his bone W. P. Chr. Quaker p. 97. The Body of Christ is not so much as in any one Note This W P. is still clashing against G. F. almost on every hand Numb 61. W. P's Address to Protestants p. 119. Let us saith he but soberly consider what Christ is and we shall the better know whether Moral men are to be reckoned Christians What is Christ but Meekness Justice Mercy Patience Charity Virtue in Perfection Note Tho' W. P. Allegoriâ—es Christ and makes him nothing but Virtues yet his Brother G. W. tells W. Hâ—râ—orth as above â—hat Christ is something else viz. a MAN consisting of Spirit Soul body the same Body as dyed or he only words the matter so to deceive the People Observe now That tho' these two mens Books quarrel about Doctrine yet they agreâ— in praising one another for G VV. in Qrs. plainnesâ— p 5 calls VV. P. A sincere hearted and zealous Man and VV. P in one of his Books does as â—uch for G. VV. And 't is abundance of Books these two men have written yea more by halâ— than ever I have seen nor do I desire to see them for truly I find Confusion enough in those I have seen yea more than I intend to â—emonstrate at this time here being enough to shew the reason why they have not profited the People at all W Penn says Christ left nothing in writing Chr. Quak. p 114 Christ wrote no Books But they have not followed his Example in this and yet he says Christ was their Example But Note further tho' W. P. will have Moral men to be Christians yet R. Habberthorn denys that Christ oâ— Gods gift is obtained by moral means and in p 33. he calls them Lyars that so affirm So let the Reader judge who is the Lyar in this case Again I cannot but mind W. P 's devised distinction and unscriptural Expression if it were no worse in calling the Man Christ The FINITE and IMPOTENT Creature and yet G. VV. in his Introduction to Divinity of Christ says We judge that such Expressions and words as the holy ghost taught the Apostles and holy Men mentioned in the Scriptures are most meet to speak of GOD and CHRIST and not the words of mans VVisdom and devised Distinctions since the Apostles days Now is not here a doublâ— face they carry in seeming
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
themselves scarce any sooner mounted into the Seat of Government but they fell to persecuting one another till Providence stopt them by the Government being taken from them Therefore they being a considerable People for Number in some places the King and Parliament had great Reason to make that Law which was made last year That no Quaker or reputed Quaker shall serve on any Juries or bear any Office or place of Profit in the Government Thus though they may see what their ill Manners 〈◊〉 Pennsilvania has brought on them yet on the other hand they may take it as a blessing unto them they being a People not qualified for Government especially in respect of Principles antiently delivered for when T. Budd declared the Duty of Magistrates in his Book called Good Order c. p. 34. viz. I do believe it to be both lawful and expeâ—tent saith he to bring Offenders to Justice by the Power of the Magistrates Sword which is not to be used in vain c Hear how G. Fox condemns him for this in a Letter to Pennsilvania which Letter I have by me to shew upon occasion his words are these Dear Friends R Fretwell and A. Cook Remember me to T. Budd and tell him he gave forth a Book which grieves the honest hearted and some dirty Spirits have got advantage and how that it Thwarts our antient Principles that part concerning Magistracy p. 34. it wâ—â— laid upon W. Penn but he is clear of it And he did not do well to print it and spread it for Friends here will not sell it but stopt it let him write over hâ—toâ—r for Friends to call it in again So with my loâ—e G. Fox Yet such miserable Darkness has over-spread those Quakers at Delaware that they see not their Apostacy herein Nor indeed how should they seing the Yearly Meeting at London did not find â—â—â—roper or sit to condemn these Practices nor to puâ— the Actors upon condemning it No not so much as that of their giving a Commission and hiring men for a hundred Pound and furnishing them with Arms and Ammunition to recover a Sloop that Babit and his Men had stole from Philadelphia harbour tho' it was an Action to the furthest extent that those words in T. Budds â—ook could reach as all that reads the same may see Hence 't is plain that the whole body in general are now so far Apostatized herein that they encourage their Brethren to grieve the honest hearted give dirty Spirits advantage and thwart their antient Principles unless they will say G. F. is a Lyar whom they call The Father of many Nation see W. P 's Rejoynder p 354. But to shew further of my old Friends Apostacy in this particlar R. Barclay in his Apology p. 399. 407 says As to what relates to the Magistrates of the Christian World albeit we deny them not the Name of Christians because of the publick Profession they make of Christs Name yet we may boldly affirm that they are far from the perfection of Christian Religion because of the state in which they are they have not come to the pure Dispensation of the Gospel But for such whom Christ hath brought hither it is not lawful to defend themselves by Arms but ought over all to trust in the Lord. Thus this Doctrine of R. B. runs almost parrallel with that of W. P. before cited only he unchristians the whole Body of his â—riends concerned in Government but R. b 's sentence is only on the Magistrates of which let those that are Preachers look to it and study the most effectual means to keep their Hearers from reading such things as these so dangerous for their discovery Come on my old Friends yet a little further I wish you were as willing to see your Apostacy as I am to shew you Read your Antient Principle of disallowing to go to Law and being no Contenders Patronized by G. F. G. W. and E. Rur in p. 23. of R. Huberthorns Works Priests says Many Differences may arise which cannot well be decided without going to Law R H. Replys Thou dost allow of going to Law which the Apostle did not and he was a Minister of Christ and here thou hast shewed thou art none and who are come to the Doctrine of Christ whiâ—h his Yea and Nay there is NO DIFFERENCE Thâ—y need NO GOING TO LAW there is NO CONTENTION and many Differences are in thy Generation which is without Christ and his Doctrine which many of you See men at the Law And here openly I charge you all in the presence of the living God to be no Ministers of Christ O when will you blush for calling all but your selves No Ministers of Christ no Professors of Truth All that joyn not with you or believe not as you believe you say do not own Truth or profess Truth But I appeal to Gods Witness in all your Consciences whether this Priest was not a better Owner of Truth or Professor of Truth than you for his Doctrine and Practice agrees but your Doctrine is one and your Practice another contrary to Truth double minded men Therefore condemn your antient false Doctrine in your Book called The Quakers Challenge p. 3. viz. The Quakers are in the Truth and NONE but they And O learn to be more Charitable CHAP. X. Friends Sufferings to be recorded by London Meeting FRIENDS THis is in some sense to answer your Request for I have met with some Papers sent from your Meeting at London wherein you frequently call for all Friends Sufferings to be sent in to be recorded Therefore I shall here set down the Sufferings of some Friends about Delaware called seperate Quakers and request your care that when you meet with this Account together with the aforesaid Imprisonments c. to Record the same as you do others if you are impartial men but if not pray let them alone In the Year 1695. A. Smith W. Budd and W. Atkinson in West Jarsey for constientiously refusing to serve on Jurys were fined by the Court for which a Gun was taken from A.S. and a slitch of Bacon from W. B. But by the Sheriffs pleading for VV. A. being poor he got his Fine remitted Note This Sheriff is a Baptist and he deemed the Office of Sheriff and refused to serve rather than so to take away his Neighbours goods for matter of Conscience but these Seperates have not met with so much Christianity in any of their old Friends that have been so concerned in Office Pray let your London Meeting take Notice of that and order those Ministers that come from you to visit them to do what they can to recommend the Virtue of Love to your Brethren here for all that have hitherto come has set them still more in Opposition against the Seperates and have increased Envy instead of Love and are so far from counting the Seperates to be any of the lost Sheep of the House of Israel whom Christs Ministers should seek after