Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	people_n	quaker_n	2,523	5	9.6997	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30901	Some things of weighty concernment proposed in meekness and love by way of queries to the serious consideration of the inhabitants of Aberdeen which also may be of use to such as are of the same mind with them, elce where in this nation, added by way of appendix to a book intituled Truth cleared of calumnies.	Barclay, Robert, 1648-1690.	1670 (1670)	Wing B735; ESTC R8586	4,205	4

Some things of weighty concernment Proposed in Meeknes and love by way of Queries to the serious consideration of the inhabitants of Aberdeen which also may be of use to such as are of the same mind with them elce where in this Nation Added by way of Appendix to a Book intituled TRUTH CLEARED OF CALUMNIES Question 1. WHether it be a thing any wise warrantable in common equity or tru Christianity for any person or persons to take liberty both in Pulpit and print to speak against a people as dangerous and Hereticall and yet wholly to debar that people from vindicating themselves in either of these wayes so far as they can Or whether it can be supposed that any persons except they wholly give up themselves Implicitly to beleive the accusers can make a true Judgement in that case upon the accused especially considering that maxime of law Quicunque inaudita altera parte c. i. e. Hee that without hearing both parties pronounceth judgement though hee decide the right upon the matter hath not 〈◊〉 the part of a just Judge to which ad the consideration of these passages of Scripture 1. Thess 5.21 Prov 18.13 Isayah 41 21. Qu. 2. Whether then it was not contrary to the laws both divine and humane for the Priests in Aberdeen to importune the Magistrats to make search for that Booke lately published in vindication of the people called Quakers Or whether such a practise hath any warrant except what flowes originally from the Spanish Inquisition as being directly contrary to equity and to the Scriptures above mentioned Qu. 3. Whether also it was not both Antiscripturall and Popish in G. M. to prohibit his hearers from reading of that Booke by compareing it with Poyson Whether that was not to keep people in darknes and dependance upon him or with how little reason could he desire such a thing considering hee asserted it to contain an ample Confession of all those Errors hee had 〈◊〉 them with And if so whether it be likely that it could prove dangerous the Errors being soo gross and monstrous which by him and his Brethren are charged upon that people that their confessing them would rather scare people then engage any to like them Qu. 4. And whether H. M. his bidding people abstain from that Book as poison without tryall of what is in it be not like unto the Papists way who bid their neighbours abstaine from the Protestants books as poison and whether may not even poison be tryed though not by eating it in a way that is not hazzardous to the tryer especially seeing that which som may call poison may be afterward found by sound tryall to be good and wholesom food yea Medicin te expell such poisonable Doctrines as your Priests infuse into people Qu. 5. And seeing G. M. bids his hearers abstain from the Quakers words as from poison doth hee not endanger such to be poisoned whom hee sends or allowes to come to our meetings to hear what is spoke and what knoweth G. M. but his spyes may be touched so that it may be said as it was then is Saul also among the Prophets Qu. 6. And seeing G. M. counts our words as poison why doth hee bring them forth so much among his hearers if hee thinks hee gives strong Antidots against them I have heard some of his own hearers say that that which hee calls the poison wrought more effectually to persuade even out of his mouth then all his Antidots could doe to diswade Qu. 7. Whether the latter part of that allegance of G. M. viz. that all they had charged on the Quakers was confessed to in that book be not a manifest untruth in respect the greatest charges alledged by him against the Quakers are therin utterly denyed As for instance the matter of Pelagianisme in page 25. the matter of Popery in page 34. and of Arminianisme pag. 65 c. Qu. 8. Whether the said G. M. hath not manifested very much deceit in saying also publikly that the said book asserts it not only to be a thing easy but pleasant for wicked people to keep holy the Sabbath day and to perform the spirituall duties commanded to be performed theron unles hee understands them to be simply the dispensing to hear a man talke an hour or two and to have all the rest of the day to spend in idlenes vain communication and frequenting the alehouse c. Which are the words mentioned page 72. Qu. 9. Whether it be any way unsutable to the law of charitie or to the meek Spirit of Christ to use plain and downright dealing calling a Ly a Ly or whether any be to be blamed for so doeing considering the practise of all the Prophets and of Christs and of his Apostles how sharply they dealt with false teachers as may appear by these Scriptures Isai. 56.11 Lev. 23. to vers 33. Ezek. 34. Hos. 4. from 6. to 10. ibid. 5.1 Mich. 3 5. Mat. 3.7 Joh 8. Qu. 10. Whether then they be not prejudiced who accuse the Quakers for useing the same terms seeing they are willing to make the application manifest by comparing the fruits of the present pretended Preachers with those that wer of old As for instance whether it be a breach either of morall civility or Christian meeknes to say John Menzies lyed in asserting Robert Barclay to have been educated in a Jesuits Colledge seeing it is utterly false Qu. 11. And whether David Lyall may not be judged more guilty of foolish rashnes and envy then any of us of the breach of civilitie to reprove him for it who that hee might not want something to say against the Quakers alledged a notorious untruth upon God in saying that the God of Heaven shut the mouths of all the Quakers that not one word was spoke among them as their last monthly meeting the 3. of the 11. month which divers of their own Church Members can witnes to be a ly Qu. 12. Whether it be not a far greater breach of Charity in the Priests of Aberdeen not only to speake all manner of evill falsly against that people in the Pulpit but also ther to stirre up both Magistrats and people to imprison and persecut them Whether that be not more like the Practice of the Pharisees and of Demetrius the Silver Smith then the Ministers of Christ Qu. 13. Whether beating striking punching pulling out of hair and that openly in the streets threatning to stone and pistoll their sober innocent Neighbours and boasting that tho they should doe so they should be under no hazzard of the law be like the fruits of Christs flocke Or whether such practises and boastings be not more abusive of and destructive to Magistracy then meeting together in sobrietie and Gods fear to wait upon him and edifie one another which is expressy commanded Heb. 10. or if such actings be not liker John a Leyden and the tumults and cruelties of Munster then any thing that can be proved against the