suppose he will not deny and the second he may see if he be not blind as plain as his face in a glass The conclusion then must needs be that D. L. hath abused the Quakerâ— and their books The evil of which I can sincerely say I heartly desire he may come to a sense oâ— and true repentance for before it be too late And now if not withstanding what hath been here so plainly manifested of D L s abusing our â—riendâ— and their writings any shall yet be so exceedingly prejudiced against us as not only to continue to vindicate him in such an evil work but also to bestow such large encomiums on him as some have done both by word of mouth and writing as well in verse as prose We can then do less but conclude that iâ— proceeds not from any Christian like desire to stand in defence oâ— the truth but that it is meer envy and preâ—â—diâ—â— agâ—inâ—t the doctrine way and practice which we proâ—ess and are found in as well as against us their honest and peaceable nighbours which own and profess them that hath done and doth animate them to such proceeding Which if they shâ—ll yet continue to do as sure as truth is Truth and falshood is falshood iâ— so â—oing they can never please God who is just nor obtain credit with any impartial man of right understanding Therefore if after all they do or shall continue to vindicate him as aforesaid we can then do no less than look upon them to be such as are here described and so as I saiâ— neâ—r the conclusion of my other book with the same expreâ—â—ion I shall conclude this viz We must leave our cause with God who judgeth righteously POST-SCRIPT Iohn Woods Vindication of himself from the abuses put upon him by Daniel Leeds It is not because I delight in controveâ—â—y or disire to be seeâ— in print that I have put pen to paper but for the clearing of truth and my self from those lyes and false aspersions published against me Daniel Leeds in a book called News of â— Trumpet sâ—anding in the Wilderness In the 91 page of his book he seems to write to London meeting with pretence that my actions with others may bâ— Recorded and in the 94 page he pretends to give account of my actions and thus he saith John Wood one of your Brethren a Preacher in Gloucester County in West-Jersy being Sheriff of that County came with men armed to take goods from Iohn Roberts at Pensoaken and sent two men before who pretended they had lost their way of which the said Iohn Roberts and his wife took pity and gave them meat to eat Soon after they espied VVood coming with his company wherefore Roberts made fast the door but VVood told him he had those within that would do his business they seeing him so treacherous opened the door this VVood when come in offered his hand Roberts said if he came as a friend it was well But said Wood I come not as John Wood the Preacher but aâ— the Sheriff of Gloucester Now by the way observe that in the 〈◊〉 between G K and the Magiâ—trates at Philadelphia those Magistrates could not finâ— how to distinguish between Magistrates and Quakers or Preachers but here you see their Brother J. W. had the art to do it But this I Wood proceeded and took of several sorts goods use in the house among which was a warming pan which the Woman earnestly desired him to leave by reason of the great â—se themselves and the Neighbours had of it in case of sickness oâ— Child-â—ed there being none there about except that But she could not prevail with this Wood but away he carried it and soon after this Roberts â—ell sick and beginning to recover again the fate up one day but at night going to his cold bed for want of the pan to warm it being winter the cold bed made such impression on him that his speech was soon taken away which he did not recover again but dyed in a few daies and what trouble this was to the Widow the Neighbours can tell how much she imputed the death of her husband to the want of the pan which she could not perswade this Wood to leave tho' she offered him to take any other thing instead of it Note the occasion of this distress was only for not answering a Summons to Gloucester Court when the Court at Burlington required the same the place having been some years in contest between the two Counties about the bounds not decided which County it belonged to which I suppose is two Now Reader be pleased to peruse the following Certificates and then thou wilt be informed how he hath abused me This may certify whom it concerns that â— â—he under written being deputed as Saâ—-Sheriff by Iohn Wood High Sheriff for the County of Gloucester for the executing of a Warrant of distress granted per order of Court at Gloucester â—he 1 st of September Anno 1694 signed by 3 Iustices of the Peace upon the goods and châ—â—â—els of Iohn Roberts one of the Inhabitants of Pensoaken claimed to be within the jurisdiction of Gloucester Court aforesaid and in order thereunto I accordingly went and meâ— with the said Roberts near his dwelling-house who understanding my business hastily went into his house and put to the door against me pulling in the latch and denyed me entrance So that by reason hereof I was prevented of executing that Warrant above said â— also offered that if he would pay the fine in mony I would forbear making any distress which he also refused so I returned the Warrant back un executed to the High Sheriff again To the truth of all which I subscribe my name this â—6 th of May Anno Domini 1698. Thomas Bull Now upon return of the Warrant as before I applied my â—ell to the Magistrates who commanded me to have the Warrants executed that thereby the Opposers might â—ring the Controversy to a tryal that it might be decided to which County they did belong and in order these to I deputed Ioseph Tomlinson to execute the Warrant at Iohn Roberts's Therefore hear him VVhereas Iohn Roberts of Pensoaken was fined at a Court 〈◊〉 at Gloucester on the first day of September 1694 and VVarrant issued out of the Court for levying theâ— saâ—d 〈◊〉 Iohn Wood High Sheriff deputed me and by virtue of thâ— said VVarranâ— I and Edward Eglington did qâ—â—etly enter the â—ouse of the said Roberts without any arâ—s so much as â—â—â—â—â—se rod and 〈◊〉 without any advice from or 〈…〉 contrived by Iohn Wood and â—e staid an hear at least until word was brought by a boy â—hat the Sheriff was at a Neighbours house and desired Iohn Roberts to go thiâ—her Theâ— Robert wents ouâ— and shut â—her doâ—â— and us on the inside â—s soon as that wâ—â— done his children câ—rried the â—â—st of â—he â— goods thy seâ— the most 〈◊〉 by some as theâ— said in to the
SATAN'S HARBINGER ENCOVNTERED HIS FALSE NEWS OF A TRUMPET DETECTED HIS CROOKED WAYS IN THE WILDRNESSE Laid open to the view of the Impartial and Iudicious Being Something by way of Answer to DANIEL LEEDS his book entituled NEWS OF A TRVMPET SOVNDING IN THE WILDERNESSE c. Wherein is shewn How in several respects he hath grievously wronged and abused divers eminent worthy and painfull Labourers in the work of the Gospel in many places by false Citations out of their books and in many other places by perverting their sayings and expressions besides his otherwaies basely reflecting upon several antient Friends by name By C P. And the men of Israel said Have ye seen this man that is come up Surely to defie Israel is he come up 1. Sam 17. 25. Behold he travaileth with iniquity and hath conceived mischief and brought forth falshood Psalms 7. 14. Printed at Philadelphia By Reynier Jansen 1700. THE PREFACE Friendly Reader Although â—â— be true which Solomon saith Eccles. 12 12 Of making many books there is no end and much study is a weariness to the flesh Yet I hope none can justly blame me for publishing this when they seriously consider that the drift of it is only to clear the truth and those many good men grossly as persed from the envious insinuations cast against it and them and the wrong inferences pretendedly drawn from their writings by our present Adversary Daniel Leeds who has hand over head in a very palpable manner to his own shame ventured to abuse our friends at a very shamefull rate not only by wrong meanings put upon their words and doctrines but also by false Citations out of their books thereby endeavouring to make them speak what they never spake nor I beleive ever thought in order to represent them to the people greatly contradictory to one another Of which false Citations I shall in this place produce one and but one referring thee to the following book for a view of many more of them It is in Number 58 where he quotes William Penn his Sandy Foundation p 20 saying W. P. there calls the man Christ The finite impotent Creature Whereas there is no such saying or irreverent expression in the whole book for where W. P. uses the words Finite and impotent Creature The subject he was there treating of plainly shews that he meant it of us sinners that need forgiveness but not of the Man Christ who never sinned Than which what greater abuse could be put upon any mans writings Reader The substance of this book was wrote near two years ago but being backward in my self to appear in print aâ— also the press being long expected here before it came and when come taken up with other important matters intervening occasioned the delay of its publication till now As for the Errours of the press which are many especially in the former part of the book and more especially in one place which is very material to be corrected without which it will read so as will make it look very gross and appear to be false doctrine it is in p. 17 l. 9 where after works sake the Printer hath omitted but for his sake which words are in the written copy by which he printed it I must desire thee Reader upon occasion to take the trouble of â—urning to the Errata where I hope thou wilt find the most material collected The chief occasion of there being so many errours was the Printer being a man of another nation and language as also not bred to that employment consequently something unexpert both in language and calling and the corrector's not being so frequently at hand as the case required all which I desire thou wouldst favourably consider The Intent of publishing this was chiefly to prevent any from being deceived and also to undeceive those that may have been already deceived by this unfair man's abusive book for such it is and as such let it be added to the Catalogue of those many envious and abusive writings that have been sent forth into the world from time to time to hinder the spreading of truth and the progress of Gods people in the way of it all which will surely be accounted for one day and not witstanding all which the truth remains the same and I am satisfied will more and more spread it self and prevail in and upon and the hearts spirits of people notwithstanding the various and restless attempts of its Opposers to hinder it And as the way of its working is to cleanse and purify mankind in soul body and spirit and make them fiâ—â— temples for God to dwell in by virtue of his holyspirit in us and also entitle us effectually to partake of the great and unspeakable benefit that accrues to mankind by that one offering of our Lord Jesus Christ on the tree of the Cross So it is highly necessary that we more and more come to experience this cleansing work to be wrought in us in order to be entituled to those afore said benefits For although our blessed Lord Jesus Christ then offered up himself for the sins of the whole world yet we read of none wbo by that offering are for ever perfected but those who are sanctified Heb. 10 14. Caleb Pusey SATANS HARBINGER ENCOUNTERED c. Before I come to the Book it self I shall touch a little upon the Preface and begin with an expression of Daniel Leeds's which runs thus It is my real belief That the Quakers at first came forth in life and power and made a good beginning Answer Did they so How comes it then to pass that the first Instruments of that good beginning in life and power as G. Fox G. Whitehead E. Bourough R. Hubberthorn Is. Pennington c. and their antient works and Writings must be thus brought upon the stage by this Daniel Leeds himself even in this very book endeavouring thereby to prove their doctrine false inconsistent and little less than a meer heap of confusion Can such things be an effect of life and power And if he say They lost that life and powr again before those books were written It may then be observed how in the same Page he insinuates as if the loosing of it again was through their contending with one another about trifles and Ceremonies instituting this and that order and getting into form c. Whereas it is well known that many of the above named Friends Books were written before the Institution of those Orders as he calls them Besides I find in a Paper entitulad A breif Admonition c. delivered to Friends here at the yearly meeting in the year 1696. Which as I am credibly informed was written by Daniel Leeds there being also the two letters of his name with two letters more subschribed to it after having expressed what an healthy flourishing Country this was about eight years before this passage viz Doubtless it might have so continued if the kernell of life and love had not took wing
c. Now hence I observe That according to this aknoledgement for such it is implicitely at least the kernel of life and love had â—ot tookwing before the Year 1688 yet most of the â—ooks he quotâ—s were written long before thâ—t time But surely no orderly sensible man will imagine that order and form amongst God's People will occasion the life â—â—d power to withdraw whilst the power is not denyed Is not God a God of order And doth not the Apostel say to the Corinthians Let all things be done decently and in order 1 Cor. 14 40. Moreover if the life and love took Wings but about or since the jear 1688 how could those Orders which were established above twenty years before be the occasion of it Again what Orders have We that they disown Have We Montly meetings So have they Have We Yearly meetings So have they Have We Womens meetings Daniel Leeds saith Those Meetings are certainly of service in Deeds of Charity and Hospitality page 66. But to proceed he concludes that page and begins the next with this passage viz When my intentions were first â—â—t on this ensuing work I had taken G. K's books in equally with the rest or else I should have been partial as â—aleb Pusey has been being blinded with prejudice as his term is in only faulting G. K's books but not his Opposers but as I proceeded on at lenght I found G. K. according to the example of good men in all Ages has publickly acknowledged himself guilty of Errors in divers of his former books and promised a correction of the same and now of late we have his Retractation come over in Print Answ A meer flam For among all the contradictions that we have charged and proved upon him he has been so far from retracting any part of them though they contradict his present doctrine that he boasts in the very Retracting book it self That for the most part they are the soundest passages in all his book and that he can shew a good consistency of them with his present faith See pa. 42 43. And now since Daniel Leeds in the close of his Preface asserts his proceedings in his book to be honest and sincere I appeal to all impartial people Since G. K's doctrines as charged by us do greatly contradict each other and yet he refuses to retract â—ny â—aâ—â— of them Whether I sâ—â—â—â— Ks. 〈…〉 which probably D. L. had no thought about whâ—â— he wrote his book 〈…〉 any argument in sincerity and tâ—uth for his not taking in G. Ks. books as wel as oâ—hers in this wraâ—gling piece of his As for his counting me Partial because I have not faultâ—d G. K's Opposers as well as G. K. I answer â—ll by G. K's opposeâ—s he mean our Friends I never 〈…〉 cause to be so scâ—utinous as D. L. hath been in searching either into our Friends books or G. K's either till since that time any farther than what related to the Controversy which G. K. had raised amongsâ— us here and chiefly that about the universal neccessity of the knowledge of Christ in the outward in order to salvationâ— without our acknowledging of which I found he would not own the most upright amongst us to â—e any better than Heatheâ—s Now upon a time looking into G. K's Universal free Grace of the Gospel in pa. 117 I found that he there would not grant That outward knowledge or the knowledge of Christ in the outward was universally 〈…〉 salvation which I presently shewed to an honest Friend and then a late Friend of his at Philadelphia and when I came to town again he told the he had shewed G. K. the passage and said his answer was to this purpose That if he was in his senses upon his death 〈◊〉 â—e would leave 〈◊〉 aâ— his last testimony to his Friends about him That if they should find any thing in his former books contrary what he now held they should scrach it out where they met with it Now had he not presently after this and after his so uncharitably counting honest Friends to be but Heathens gone about to perswade his over credulous followers That he was not changed in his Principles thereby deceiving and deluding them should have had no occasion on that account to have put Pen to Paper as I did But I suppose he waâ—ily considered in time That if he should acknowledge a change in his principles his New and raw disciples who â—alued themselves at that time much upon their being accounted Quakers and that of a primitive stamp too would have forsaken him and his notions also Well then he finds out a way to gloss over this place and would have us believe That when he denyed as aforesaid the knowledge of Christ in the outward to be universally necessary to salvation his meaning was that it was not so necessary to salvation begun as if that difference betwixt our Friends whom G. K. was then vindicating and other people was about salvation began only Yet least that would not do We must also be told of a distinction betwixt the express and the implicite knowledge of Christ and that the express knowledge was not universally necessary yet the implicite knowledge was Now these things put me into a farther search into both his former and latter books and in his former I still found where he was concerned to treat of the subject he alvvais denyed that knovvledge to be essentially necessary to salvation particularly in his Universal free Grace c. p. 117 and Light of truth triumphant p. 6. By his former books I mean such as bear date before the year 1681. or thereabouts Which is supposed to be about the time that he wrote as he acknowledged 199 of the 200 queries concerning the Revolution of humane souls c. But by his latter books it appears that he is clearly changed in principle as to the point of doctrine and I finding things thus and also how he was receded from his principles in some other matters wherein he differed with Friends as About the sufficiency of the Light without something else and about Preachers being Magistrares and of the confused work he had made about his strange notions of the Resurrection as in my said book is shovvn This I say Was the occasion of my Writing that book that thereby I might shevv to them especially to the most sincere amongst them hovv he vvent about to deceive them by drilling them on and persvvading them we could never prove he was chainged in his Principles as his ovvn vvords are see Some Fundamental Truths p 13. Printed about the year 1692 Wherein he further saith thus I can prove a good consistency of my present doctrine with all mark all my former and latter books Behold now the man for if this be true what need he now at a pinch have put out his book of Retraetations why he was driven to it he must either do it or else some of his followers might have
fallen out with him about it for some of them were not satisfied with him in that respect Nay if we can beleive this D. L. he himself was one of the dissatisfied persons else what makes him say He had taken in G. K's books equally with the rest but that be found G. K. had promised a Correction of them and that of late his Retraction was come over in prent See D. L. ' s. Preface as before is shewn But there is one thing more which I am sure he ought not only to Retract now his hand is in but alse deeply to lament and that is His so abusing his poor bigotted followers Cas I have already hinted in his thus deluding them by so often perswading them at the first that he was not changed in his Principles and when he hath done this I know not but as to this point he may pretty well pass for such a kind of an honest man as is so vvith good looking to But before he dos thus much I do not see hovv he can be afforded the appellation And novv to conclude I do say that suppose I had seen and took notice of some passages in our Friends books which might seem to me like inconsistencys especially in relation to things not then in controversy I do not look upon my self equally obliged to expose them as I did his which were so palpable and done for the reason aforesaid The next thing I shall take noice of is Daniel Leeds s' pretences in this his Preface now be fore me that His proceeding here in to expose and publish what follows in his book was by amotion heavenly Yet I question not to prove him in his thus doing not only an Accuser but a very false Accuser of the Brethren which to be â—â—re could not proceed from a motion heavenly and scarse think he can be so infatuated as to think it did unless his meaning be That he was influenced in this action by the motion of the starrs that are placed in that â—iâ—mament of haven and yet if his meaning he such it will by no means deserve the credit that was given to his Idle prediction published in his Almanack for the jear 1695 where he saith All lovers of truth are to take notie that from and after the 25. of January no person shall find it safer shrouding under the name and denomination of a Quaker than under the name of any other profession of Christianity what soever c. For we have all along known that no person not only from and after the month he calls January but at no time else hath been is or will be any thing the safer for their being under the denomination of a Quaker any more than that D. L. s words be true were he saies his proceedings in this his book was from a motion heavenly and that 's not at all I come now to his book which he begins under the title of an Introduction in p 3. D. L. fearing that such licke seeming contradictions as he alledges against our Friends books might be found in the scriptures he strugles hard before hand to guard against it by telling us They themselves in their books gave that reason why 't is so with the scriptures bringing reasons to prove them not the same as given forth but altered and corrupted Now this cannot be alledged of their books decause we have the first impression of them and there fore they cannot be altered or corrupted Answ Is he there At this rate then â—s abouts if he should charge seeming contradictions upun us for saying this on the one hand and that on the other and we can prove the both sides are according to scripture yet it seems the must not be allowed because our Friends have told how some scriptures have been altered and corrupted which few professing Christianity I suppose vvill deny to be true â—ever the less if for the reason the Quaker must not bring scripture to prove vvhat he hath vvritten vvhy may not any one else be denyed so to do in defence of any truth vvhat soever and so at this rate any Opposers of the â—learest truths may deny any scripture that may be urged to convince him of his Errour Well but do our Friends sâ—y that some scriptures have been altered and corrupteds What does D. L.'s friend G. K. say less in a passage in one of his books not yet reacted vvhere he hath it thus viz I hope it may be vvithout offence not only queried but also concluded that the translations of the scripture have divers additions which men have added without any pretence to divine inspiration Nor are there wanting divers both judicious and learned men so accounted of good repute even among Protestants who do acknowledge that some particular words have dropt in to the Greek and Hebrew text since their first writing c. All which being granted yet do not hinder but that the purity of the scripture is sufficiently preserved viz in respect of the main and necessary things See Truths Defence p 59 and 60 c. And so we say too see W. p 's Rejoinder q 38 39. Now if D. L. can make appear that any scripture that we have brought or may bring to prove any truth be altered or corrupted he may do it or else what he hath said as to this matter affects us more than it doth G. K. and others that profess Christianity I shall there fore proceed to put D. L. in mind that at this rate all Protestants may be deprived of what proofs they usually bring against Popish Innovations And suppose a Friend upon any occasion should exhort people to serve the Lord with fear c. and upon another occasion should tell them they might serve him without fear all the daies of their lives and should bring Psal. 2 11. for the one and Luke 1. 74 for the other Now I would know of D. L. whether he would dare to call this a contradiction Likewise in John 16. 24 is said Ask and ye shall receive but in James 4 3 Ye aske and receive not Christ saith in one place I fâ—ll bear witness of my self my witnest is not true and in an other place he saith Though I bear record of my self yet my record is true see John 5. 31 and 8 14. Again saith Christ to his discipels I go to my Father and ye sâ—e me no more John 16. 10. yet John saith When he shall appear 〈◊〉 shall see him as he is 1 John 3 2. Many more instances might be brought but these I have menttioned I scarce think D. L. will dare to call contradictions notwithstanding some scriptures may have been corrupted and altered I remember what ado they made of late because a Friend had said The wicked Jews never saw the Worlds saviour Though the scripture saith expresly Whosoever sinneth hath not seen him 1 John 3. 6. and surely the wicked Jews were sinners Now by his rule it is but saying This
have life without respect to his dying for us and rising again c. Neither did W. P. So D. L. is here again pinched â—oo hard to squeeze out a Contradiction Again in p 41. he cites 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 and virtue in perfection Upon which D. L. makes this note viz Tho W. P. allegorizes Christ and makes him nothing but virtues yet his Brother G. W. tells W Harwoth as above that Christ is something else viz a man consisting of spirit soul and body the same body as dyed c. Answ The more wickedly done then of D. L. in his p 23. very falsly to accuse G. W. of saying Christ has not the body of man yet now rather than he will want any thing that may make up his pretended contradiction to W. P he now freely assents that G W. owned Christ to have both spirit soul and body which surely make up a compleat man And W P's enumerating what Christ is as to virtues and that he has all those virtues in perfection does no waies deny him to be a man consisting of body soul and spirit according to G. W No it was only to shew that those who are in measure thus Christ like qualified are not to be denyed all share in Christianity as the book plainly shews And though he saies What is Christ out meekness justice c. denies him not to be a man consisting of spirit soul and body any more than Paul's saying Who then is Paul and who is Apollo but ministers mark but ministers by whom ye believed Cor. â— 5 denies him self to be a Tent maker Acts 18. 3 But D L s design is for mischeif and he veâ—â—ures to act it at what â—ate he pleaseth In p. 44 he qâ—otes The Christiâ—n Quaker by G W p 375. as follows viz That this thâ—â—â— tends to 〈◊〉 and to make men Atheists viz other mens self confidence in asserting things contrary to reason and manifest experience and in particular in their affirming that these self same terrestrial bodies of 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 and aimed at the truth and spirituality there of from the vision of the holy men recorded in the scriptures And then in order to make G W. oppose him self as he would seem to suppose he offers a quotation out of p. 372 of the same book viz this manner viz G W. cites H More about the Resurrection saying Flesh and blood can not in herit the kingdom of God and I think saies he there is the same reason of flesh and bones viz. I understand natural flesh and bones not glorified Thus he cites G W. and then adds this Note G W. commends this notion of H More as savouring of truth and spirituality and yet renders those Atheists 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 Answ Here he has abused G VV. by leaving out the last part of his words for after the words immortal and incorruptible G VV. adds and yet the same for matter and substance which words he has skipt over I suppose because they did not suit his purpose Then he saith in his note G W. commends this notion of H More as savouring of truth and spirituality Whereas G VV. says no such thing of him as appears by Daniel Leeds own quotation before produced It is true he said he had siner and more excellent notions and aimed at the truth c. Which much differs from savouring of it a man may aim at a thing which he may never come so near to as to â—iâ—e of or savour And where as he saith H More does not deny the Resurrection of the same body that dyeth Neither doth he shew that G. VV. does so it s true G. VV. seems to oppose the notion of the self same terrestrial body of flesh and bones being made spiritual immortal and incorruptible and yet he the same for matter and supstance â— as now they are which last words and yet be the same for matter and substance D L. has very unfairly left out to pervert G W's real intentions Besides how doth it appear that Henry More doth not deny the Resurrection or the same body that dyeth Hear what G W. hath cited out of his works in p. 373 of the Christian Quaker viz I dare challenge him to produce any place of scripture out of which he can make it appear that the mystery of the Resurrection implies a Resuscitation of the same numerical body The most pregnant of all is Job 19 which later Interpreters are now so wise as not to understand at all of the Resurrection The 1 Cor. 15 that chapter is so far from asserting this curiosity that it plainly says it is not the same body but that as God gives to the blâ—des of corn grains quite distinct from that which was sown so at the Resurrection he will give the soul a body quite different from that which was buried as different as a spiritual body is from a natural body or an heavenly from an earthly Thus far Henry More as cited by G W. in the said Christian Quaker Now how far H M. doth own or deny the Resurrection of the same body that dyeth may be easily guessâ—d at not witstanding D L's confident assertion that he doth not deny it And now having traced and detected this dis ingenious unfair envious and conceited man through the divers quotations before specified wherein he would charge our Friends with contradictions I think this sufficient with any reasonable man to invalidate the credit of the resâ— Neither in deed have I all the books he offers his pretendedly contradictory quotations out of to examine and he having justly forfeited his credit in divers passages before mentioned I think it not worth my while to set pen to paper to enervate those suppositions citations wherein his stained reputation must be relied upon for the faithful quoting thereof I shall therefore only further take notice of three very obvious abuses put upon G W. and W P as a corrobocrating proof of my above charge and then leave this chapter of pretended contradictions and proceed to the next The st in his â—3d page and is this G VV's Nature of Christianity p. 29 Christ has not the body of man Answ Now as there is no such word so neither can any such thing be justly deduced from what G VV. there wrote that subject of which he treated in that place being not at all wether Christ had the body of man or not but about the manner of his saving and justfying men which
last appears we may appear with him in glory Coll. 3. 4. c. at the last trump of God and voice of the Arch-Angel the dead shall be raised incorruptible The dead in Christ shall rise first 1. Thess 4. 16. c. Thus far G. W. And now again least they should as lately they have done still tell us we have learned this out of late or that vve have been of late forced to it by G. K. I shall therefore shew one or tvvo plain proofs to the contrary First from Edward Burrough who died in the year 1662. vvho in his Works p. 440. speaking concerning the Resurrection expresseth himself thus viz And vve believe even that he that vvas dead is alive and lives for evermore and that he cometh and shall come to judge the vvorld vvith righieousness and all people vvith equity and shall give every man according to his deeds at the day of judgment vvhen all shall rise to condemnation or justification he that hath done good shall receive life and he that hath done evil to everlasting condemnation In the next place I shall produce a quotation out of an antient book of Stephen Crisp's entituled A plain path way opened to the simple hearted for the answering all doubts and objections c. vvhere in his p. 12. he speaks thus concerning the Resurrection viz For he that knovvs a death and Resurrection after this manner to be dead to sin and to be risen vvith Christ Jesus in the nevv life even vvhile they are in this earthly tabernacle before it is dissolved such will never question their appearing at the Iudgment seat of God after it is dissolved but do believe it with joy and gladness and have a fervent hope concerning the Resurrection of the dead and have their expectation unto God in that matter that he will according to his promise raise them up at the last day and will give unto every Seed his own body even as pleaseth Him and the creature is not carefull then about such foolish questions and doubts as to inquire about what manner of body God wil give them but leave it to the Lord in full Faith that he will raise them up according to the Scriptures Thus far S. C. And now lastly what Authors shall I bring to convince these our new opposers that we do not deny but own the Resurrection according to the Scripture Surely none more fit than their great original Sect Master G. K who in Presbyterian and Independent visible Churches c. not yet retracted which was written but in the year 1689 p. 3. 4 in answer to Sam. Norton's charging us with denying the Resurrection of the dead saith thus viz That they deny the Resurrection of the dead this is also a most false charge which they can never prove but because we deny their carnal conceptions of the Resurrection and hold us to scripure words which is most safe therefore they have so belyed us And for the more satisfaction of the Reader saith he I refer him to a little book called Truth 's Principles published by some noted men of the Quakers In which book it is expressly affirmed That we to wit the Quakers believe that the same body which is laid down shall be raised up at the Resurrection of the dead as much as a natural body can be the same with a spiritual body or an earthly body can be the same with a havenly body according to the Scripure testimony It is sown natural but raised spiritual And the glory of the heavenly is one and the glory of the earthly is another And this may satisfy any sober enquirer c. Thus far G. K. To all which I say though this was so lately cited by G K out of a former book of our Friends and laid down by him as one of our principles which he courts might satisfy any that inquires in sobriety Yet it seems it will not satisfy him now for which I fear the chief reason is for that he himself is gone into Apostacy and bitter enmity Having a little digressed upon this occasion I now return to D L's 12 th Chapter where I find him in his p. 103 a Hedging against â— Dickenson and S. Jenings in particular as follows 〈◊〉 Where fore some preachers particularly â— Dickenson and S. Jenings have now found out a new argment to prove to their he nearers that they are indeed balyed viz in being accoused for denying Jesus of Nazareth c. as before mentioned and that is That their refusing to pay Tythes to fight and to swear are three proofs that they own Jesus to be Christ and therefore they are falsly accused Answ Though hereupon he vaunts at no small rate yet all proceeds from a grand mistake at best For neither they nor we do say that our refusing to pay Tythes to fight and to swear are proofs of our owning Jesus to be Christ but the reason for which we refuse to pay Tithes to fight and to swear and our suffering so deeply on those accounts is because weilest Christ was in the flesh he forâ—ade and at his offering up himself he put an end to these things and yet our thus refusing to comply with those things because of his commands and prohibitions then given is a good proof that we own Jesus to be Christ Did not Paul bring such manner of reasoning to prove his hope and expectation of the resurrection of the dead see 1 Cor. 15. 32 where he said If after the manner of men I have fought with beasts at Ephesus what advantageth 〈◊〉 if the dead rise not let us eat and drink for tomorrow we die Even so may we say If Jesus be not the Christ that offered himself up and put an end to the ceremonial law of Twthes Let us pay Tythes and keep our selves out of prisons and our goods from being spoiled Oh! but this we can not do because our souls are satisfied that Jesus is the Christ and hath put an end to these things In the next place he falls â—oul upon us about Government matters He begins first with West Iersey the Province he lives in but with what truth he relutes things as done there I refer to them selves to answer if they think it worth their while But since in his p. 104. 105 he pretends to give a relation with reflections upon some affairs relating to our Government of Pennsilvania I shall not pass over that but detect his abuses of us therein He hath it thus viz Next let us step over into the Government of Pensilvania where in the year 1695 we find Coll. Benjamin Fletcher then Governour of that Province pressing upo the Assembly to raise a fund for his Majesties service to wards securing the Province from the French and Indians but this they could not do No it was against their tender consciences contrary to their antient testimony and principle and so no fund was raised Answer This is not so for Governour Fletcher's power