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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49979	News of a trumpet sounding in the wilderness, or, The Quakers antient testimony revived, examined and compared with itself, and also with their new doctrine whereby the ignorant may learn wisdom, and the wise advance in their understandings / collected with diligence, and carefully cited from their antient and later writings, and recommended to the serious reading and consideration of all enquiring Christians, by Daniel Leeds.	Leeds, Daniel, 1652-1720.	1697 (1697)	Wing L914; ESTC R11241	77,230	166

not mortal So that VV. Penn in his Address to Protestants vaunts at the Priests for their Clink Clank And S. Fisher mocks at them for their SO NO But the Priests may now face about and vaunt at the Quakers for their Clink Clank and mock at them for their NO SO. Therefore behold the ingenious Figure of NO SO with some Verses that Sam. Fisher inserts in pag. 773. of Rusticus which are now pertinently truly and justly to be turned back again upon these Quakers viz. Sometimes it s this sometimes it s that Sometimes it s this and this and that Sometimes it s either this or that Sometimes it s neither this nor that One while it looks like SO not NO Another while like NO not SO One way it seems or SO or NO Another way nor NO nor SO Some ways it shews both SO and NO So 't is a meer Endless NO and SO. You have observed before the Clashes Contradictions Sayings Gainsayings false Doctrines of these men one contradicting the other and many times the same man contradicting himself So pray observe once more how G. Whitehead dances the Rounds as S. Fisher says in his Appendix to J. Owen For in his Introduction to Divinity of Christ he defines a Person to be a Man and a Man to be a Person And in Qrs. plainness p. 19. confesses Jesus Christ to be a Man but not a Person p. 23.24 Again That Jesus Christ is a Man whose glorious Body in Heaven is not a humane or mans Body yet as in Numb 35. declares it to be the same Body that dyed and yet deny● Christ to have the Body of Man Thus as S. Fisher says p. 773. Now it is One thing then Another And now and then nor t 'one nor t'other Numb 40. G F's Great My●t p 206 131 250. If Christ th●● crucified be not within that Christ that 's risen be not within If 〈◊〉 are all Reproba●es The Apostles preached Christ that 's crucified within and not another for the ●●the is the Antichrist And thou sayst thou are saved by Christ without the● and so hast recorded ●oy self a Reprobate A●● 〈◊〉 in the fancy that he out of the state of witnessing Christ that suffered within them and rose again Answ to Dr. Lancaster They own Christ that was crucified without the Gates did visibly ascend into Heaven and answ to W Harworth is in Heaven in a Body of Flesh circumscribed and not in every place where God is Note While they justifie their old Doctrine and the new not being free but streined out we must take it as G. W. tells F. B. That they may intend the same only now se●●● cause Otherwise to word it Numb 41. G W's Light Life of Christ p. 58. he there defend this Passage viz The Blood that was forced out of him Christ by the Souldier after he was dead was no more than the Blood of another Saint Ans to Dr. Lancaster The whole sacrifice of Christ whereof his Blood outwardly shed was a part was of great price with God for mans Redemption Note the Contradiction or the Craft Numb 42. Ibid. Light and Life p. 38. The Quakers see no need of directing men to the Type for the Anti-Type viz. neither to the outward Temple nor to Jerusalem either Jesus Christ or his blood knowing that neither the Righteousness of Faith nor the Word of it doth so direct And where do the Scriptures say the Blood was there shed for Justification and that men must be directed to Jerusalem to it Ans to Dr. Lancaster We sincerely believe in Jesus Christ as born of the Virgin Mary Christs Blood that was shed without the Gates of Jerusalem with the whole Sacrifice of himself both Soul Body was a true Propitiation through Faith c. Note here G. W. s●●h opposing his Old Doctrine now sees cause to word the matter Otherways Numb 43. J. W's Refuge fixt p. 90. I have several times saith he denyed that Christ hath now a Body of Flesh and Bones circumscript or limitted in that Heaven which is out of every man on Earth Let these 2 Brother Whiteheads reconcile their Doctrine Ans to W. Harworth as above at Numb 34 35 G. W. declares the same body of Christ which was put to death ascerced into Heaven and is still in being though made spiritual yet a circumscribed Body not in every place where God is Numb 44. G. W's Light Life p. 39 47. As for those Expressions saith he God Man being born of Mary we do not find them in the Scriptures nor do we read that Mary was the Mother of God but in the Popes Canons c. What Non-sence and Vnscriptural Language is this to tell of God being to Creator with the Father or that God had Glory with God! doth not this imply two Gods or that God had a Father Ans to Dr. Lancaster as above We believe in Jesus Christ both as he is true God and perfect Man and a● he was conceived by the holy ghost born of the Virgin Mary Note here G. W. in contradiction to himself owns Mary to be the Mother of God-Man and God to be his Father And if he implys two Gods thereby I cannot help it seeing he now sees cause so to word the matter Numb 45. G. W's Qrs. plainness p ●9 That Jesus Christ is come in the flesh That he is God-man c. Note how inconsistent G. W. is with himself he Quarrels with the word God-man before but here he uses it Numb 46. G. F's Great Mystry p 289 God was in Christ and they are one the Creator the Father in the Son and the Son in the Father and Christ in you and God in Christ the Creator And in Qrs. plainness p. 24. G. W there says The Son is co-worker with the Father Light and Life as before what Non-sense is this says G. W. to tell of God being co-Creator with the Father Note Does not G. W. here accuse both G. F. and himself also with Non-sense for what 's the difference between Co-worker and Co-Creator Numb 47. Paper against J. ● London 6 m. 1670 And we also testifie That ● any Person whatsoever shall act or speak any thing that is evil under pretence of a motion from the Spirit of God we utterly deny that Motion to be of God G F's Great Mystry p. 77. And as for any being moved of the Lord to take your i.e. Priests Hour-glass from you by the eternal Power it is owned Note here the Father G. Fox Justifies what is Fellony by the Law But his London Children are so bold as to controul him Numb 48. If Pennington's Que. p 33 Now the Scriptures do expresly distinguish between Christ the Garment which he wore between him that came and the body in which he came between the Substance which was vailed and the Vail which vailed it there was plainly HE and the Body in-which HE came this we certainly know and can

admits of No Other And W. P. largely declares That this Christ or Light within is the same and no other than was in the Jews and Gentiles before Christ became Jesus of Nazareth see Reason agt. Railing p. 16. Behold how plain their Books are in denying Jesus of Nazareth to be the Christ Again see at Numb 43. where J. W. denys Christ to have an Body of flesh and bones but only the Bodies of men on earth Also denys that Christ dyed And also I. P. Quest. p. 27. says Is not the Substance the Light the Life called Christ w●ere-ever it is found Doth not the Name Christ belong to the whole Body and every Member of the Body as well as to the Head Thus by their Doctrine every believing Quaker may be called Christ as well as he that suffered on the Cross But I dare say no true Christians believe thus they believe Jesus of Nazareth to be Christ and that the Name belongs to no man else no not to the best man on Earth Also th●y believe the true Christ hath a Body of flesh and bones without all men and that he did dye contrary to what these Quakers say of their Christ You may also see many other Passages cited in this Book that confirm this their denyal of Jesus to be Christ As one at Numb 38 where W. P. denys the outward Person that suffered to be the Christ of God And another at Numb 24. where G. F. says The Seed of Abraham is the Saviour o● the World and at Numb 12. W. P says This Seed is the Light within and not what proceeded from the Virgin Chr. Quaker p. 97. But to be brief take one Passage from Christian Quaker p. 10. W. P. says Thoug● this general Victory was obtained and holy Priviledges there-with and that the holy Body was not Instrumentally without a share thereof yet the Efficient and Chief cause was the Light and Life Pag. 111. So that thus far we ●an approach the honester sort of Professors of Religion c. Observe how far they approach other Christitians He calls the Body H●LY but can this be other than Hypocrisie for as is noted at Numb 49 59. he holds the Body to be earthly perishing and yet here calls it Holy nay the whole Man Christ he calls The Finite Impotent Creature and yet here four years after to hide the matter calls the Body holy Behold the Fruits of pre●ending to be Infa●ible for whatever they publish though never so blasphemous they cannot ●etract nor condemn it but use what deceit they can to cover and justifie all Note Tho' s●me of their late Doctrine seems to contradict s●me here cited by being otherways perded G. W shews that all that may well be and yet they intend the same thing Count Convert p 72 and we must be content so to take it till they repent and condemn their old Doctrine CHAP. IV. Of calling Names for Religion THough these Quakers do blame all others for calling hard Names yet they seen not to come short of others in this matter by what follows Re●ownded p. 427 W. Penn with one Tongue accuses J Faldo of Railing and ill bred Names and yet with hi●● other Tongue he calls J. Faldo these ●ll ●●ed Names viz. Revengeful Canniball Our yelping at the Moon c. see his Introduction and p. 405. Also G Whitehead with his smooth Tongue in Counterfeit Convert says Why do you thus write why do you trouble the World with such BITTER Treatment But then with his Rough Tongue he calls some seperate Quakers for their denying Womens Meetings c. Vile Apostates Vnruly Beasts Dogs Wolves Devils incarnate c. S● now it may be said to him Why dost thou th● write Why dost thou trouble the world with such bitter Treatment Again W. P. in Reaf agt. Railing p. 165. h● justifies and declares that he abides by these i● Names given by E. Burroughs p. 30 c. to wi● Thou Jesuit thou Sot thou Sorcerer thou art a Serpent and the Curse of God is eternally upon thee Thou art shut out from God forever thou sottish filthy polluted Beast thou dark Beast Conjure c. And yet in Address to Protestants p. 242. he at once unchristians himself and all his Brethren for so doing for saith he Men that call Names ●or Religion may tell us they are C●ristians if they will but no body would know them to be such by their fruits to be sure they are no Christians o● Christs making Good Reader take Notice of it Alas how has the man forgot himself Again in brief Discovery p. 7 8 9. by G F. and others The Priests are a Viperous and Serpentine Generation Thieves Lyars Anti-christs Conjurers Witches Devils greedy Dogs really they are Blood-Hounds still hunting and gaping for their Prey like the Mouth of Hell Being universally the Bane of Soul and Body for whom the Theatrae of Gods most Dreadful Vengeance is reserved to act their Eternal Tragedy upon Thus W. Penn in his Guide Mistaken c. But hold let us hear what G. F. says That himself and W. P. are for distinguishing a Generation 〈◊〉 men by hateful and reproachful Names Why 〈◊〉 pag 8. of West ans North 't is said He who●er he be who distinguishes a Generation of Men ●der one and the same Government from the rest ●d puts upon them a hateful Name of Distinction ●proach whereby th●y others are set in Opposition breaks the Peace overthrows the end of the Law and lea●s into War and every evil Work and such a one is an evil doer in a high degree Thus here is a Continuation of their SO NO NO SO Here they ca●● themselves no Christians of Christs making and not only so but also Evil doers in a high degree for I here affirm by all the skill they have they cannot invent or use more hateful and reproachful Names than these let them confute me if they can Thus I thought fit to give a hint only of their amusing the World with such Bitter Treatment as G. W's word ● I could insert forty times as many such Complements out of their Books if it were worth reading yea enough to fright sober People it this will not But I shall conclude with only inserting a few Rh●mes out of their Book called Righteous Judgment in answer to Fr. Bugg p. 97. to shew what prodigious and profound Railery proceeds out of their second Days Meeting at London as if the Quakers were the only People excellent in the more serious part of that Internal Practice of inventing or using Hellish Epithites They begin thus This k●st tho● to scare us out of our good Order of Men and Womens Meetings with thy Goggle-eyed Image of Jealousie which if thou didst see through thy Spectacls might afright thee out of thy shallow Cinceits An Vgly Spectacles for Rogers Team ●risp Pennyman Bullock Bug Dark Devil ariven dungy Gods desperately ●●gg Being ●yed to the Ta●l o● their

Spiritual c. Of this false Doctrine G. K. complained to the Quarterly Meeting at Philadelphia but no Answer could he have nor no blame nor condemnation must pass against their Brother J. Humphery for this false Doctrine tho' its near six Years since these Letters were writ Well Reader This is a Taste of the Doctrine and Faith of our Delaware Quakers though as I said before we hear the contrary Doctrine is now preached in London and thou mayst expect to find much more such like false Doctrine Clashes and Contradictions in the ensuing Treatise And I should have been glad if I could been easie without detecting the same but I have now done it and have it may be the last I shall be concerned in And whatever ma●●e my lot for this I am content knowning my Intentions proceeding herein to be honest and sincere Amen D. L. The Contents THe Introduction page 1. Chap. 1. The Dis-harmony Clashes and Contradictions of the Quakers in both their antient and later Writings p. 4. Chap. 2. Of Opposition at Vnity p. 46. Chap. 3. A short Summary of Citations from the Quakers Books shewing that they deny Jesus of Nazareth to be the Christ p. 52. Chap. 4. Of calling Names for Religion p. 55. Chap. 5. Of Prophecyes p. 59. Chap. 6. Of Infallible Discerning p 61. Chap. 7. Of the Scriptures p. 68. Chap. 8. Of Magistracy and Government p 77. Chap. 9. O Persecution and Prosecution p 81. Chap 10. Friends Sufferings to be recorded by London Meeting p. 91. Chap. 11. Of Swearing p. 97. Chap. 12. Of Fighting Swearing and paying Tythes p. 202. Chap. 13. Of Miracles p. 810 Chap. 14. Of Life and Doctrine p. 113. Chap. 15. Sabbath Day Wheel turned round p. 118. An Appendix p. 121 Of In alli●lity p. 129 O● Temporizing p. 130 Concerning Papists p. 134. A Postscript by way of Question to the Leaders of my Old F●iends p. 137. A Proposition to meet our Adversaries in a publick Meeting concerning the matters contained in this Book p. 140. A Copy of a Letter sent to the Author by a Person of Note p. 142. INTODVCTION EXperience shews That the Quakers have always been exceeding Clamorons against those who have opposed any of their Doctrines especially in those books whose Authors are dead And yet notwithstanding no Christian Professors are mo●e guilty than themselves not only of condemning Doctrines of Persons that are dead as diver of their Books testify but also guilty of Cens●ring Persons too after their decease especially such as have been their opposers For this take one Example from W Penn viz. Reason against Rai●ing p. 163. Tho. Hicks complaining of E. Burroughs for giving ill Names to P. Bennit for asking Questions of the Quakers W. P. makes Thomas Hicks this Reply viz. 'T is Wicked with a witness and like a most irreligions Miscreant indeed God is my Record this day I would not to inherit more Worlds than there are Stars in the Firmament have so violated the Laws of Charity against the most violent of our deceased Opposers Vngodly Traducer whose Envy no doubt has fire enough in it to burn this good mans bones c. Note at what a rate he goes on considering the cause more like a Domineering Ranter then a meek and humble Quaker seeing himself is really guilty of Censuring and inveighing at ● Perrot one of there deceased Opposers as may be seen in his Book call'd Judas and the Jews And yet I know not that he got so much by so doing as to pay one Debt and much less so many Worlds as there are Stars in the Firmament but having not the Book at hand to cite particulars I 'll set down what John ●ayl● and Jo. Feild Brethren of W. P say of the said Perrot after his decease p. 9. of their Loving Invitation viz. J. Perrot say they became a Troubler and Opposer and lost the Vnity of Friends in general and so was cut off from the Vine Christ and dyed miserably being in debt as the say See now here they censure one of there deceased Opposers to Damnation Behold the self-condemnation of these men their want of charity to the deceased Where has any of their Opposers been so Vncharitable to any of them after death especially But my present business is not at all about the Dead neither about Men nor Things that are Dead but against confused Doctrines now living viz. owned patronized and justified by men now living as witness the late general account given in the City Merurcy or News Book by the 24 Quakers at London And W. Bayly p. 568. opposing some Doctrine of a Quaker who was dead says As for that which is dead I have little to say one way or other I look not sayes he at the Person of any Living or Dead in that respect but it is that that lives that makes the difference And just as W Bayly sayes so it is For those citations following are the Doctrines of those now living tho' some of the first Authors be dead And my care has been to cite the Passages so large as to deliver the plain and full sense and meaning of their Authors to all intelligent Readers as they will find who please to examine and compare the same impartially But if through my distance from the Press some Errors or Escapes should pass Uncorrected I desire the candid Readers excuse or pardon seeing none are designed Lastly Whereas some Preachers of late to ey●se such confused Doctrines as follow tell the People That 't is easie to find seeming Contradictions in the Scriptures And why then may it not be so in our Friends Books To which I say they themselves in their Books give the reason why 't is so with the Scriptures which reason cannot hold as to their Books for W. Penn takes up several pages in his Rejoynder to shew to J. Faldo the Uncertainty of the Scriptures bringing Reasons to Prove them not the same as given forth but altered and corruptud so Joan Whitehead to the same effect in Refuge fixed also G. Whitehead in divers Books and S. Fisher at large in Rusticus c. all which shall be shewed hereafter Now this cannot be alledged of their Books because we have the first Impression of them and therefore they cannot be altered or corrupted So that this is too short a cover for this Mystry of Confusion which I desire all sober Readers well to Note Having thus premised shall now proceed to note some of the Contradictions and Clashes of the Quakers as I find them set down in their antient and latter Writings with some Observations on the same CHAP. I. The Dis-harmony Clashes and Contradictions of the Quakers in both their antient and latter Writings Numb I. SAn●y Foundat p. 13. W. P. saith Since the Father is God and the Son is God the Spirit 〈…〉 unless the Fathers 〈◊〉 and holy Ghost are 3 distirct Nothings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be ●●e● distinct S. ●●●ances

to this Question viz. Why this following Doctrine so frequently preached form●rly by antient Friends is now let fall and not preached by any of you viz. I the Light will overturn Nations Kingdoms and gathered Churches that will not own me the Light in them I will make you knew that I the Light am the true Eternal God p. 1● Lig●t and L●●e c. Again News out of the North p. 15. I am the same Door that ever was says G. F. the same Christ to day yesterday and forever the Light is the Eye that sees it Again Quest. to Professors p 27. D●th not the Name Christ belong ●o the whole Body and to every Member of the Body aswell as to the Head Again News from the North say I speak the same Seed which is Christ says G. F. and if the Seed speak which is Christ be hath no other Name Again Saul's Errand to Dama●cus p. 7 8. If Christ be in you must ●e not say I am the Way the Truth and the Life And he that hath the same Spirit that raised Jesus from the dead is Equal with God viz. the holy Ghost see great Mystry p. 66 127. To ●●e short I omit much more such Doctli●e from divers others Now I say seeing you have hitherto justified this as Gospel and Christian Doctrine in those who publisht it why do you not continue to preach it as they did seeing also 't is the Faith or Belief of all you Preachers in general That when you preach or pray 't is not you but Christ in you that prays I prove this to be your Belief by these two Reasons First You do never in your Meetings pray for Pardon or Forgiven●● of Sin Not that I have heard in Twenty years due attendance for seeing 't is Christ in you that prays there is no need of it he being without sin Secondly You do not pray to Christ because it being Christ in you that prays it is absurd for Christ to pray to himself But I 'll take leave to tell you and prove it too if need be That you are of a different Faith in these two things from the Apostles Saints and Martyrs yea your Faith or Principle herein is contrary to all the primitive Christians in general for the Scripture Church History and Book of Martyrs shew that then Religion led them to pray publickly for Pardon for their Sins and some even at the point of Death and also both Apostles and other Christians frequently prayed to Jesus Christ as well as to God the Father Indeed your Presumption in this Anti-christian Principle is to be lamented for when some of your Fellow Ministers have been guilty of Whoredoms Adulteries c. though not then openly known yet these men thus secretly guilty cannot stoop no more than you to pray for Pardon for their Sins but still keep to their common Form in Prayer and this is a Truth known to more than your selves Now I ask you Whether do you Believe 't is Christ that prays in these men too as well as in you who may not so be guilty Pray answer in Truth and Sincerity to this and the rest of the particulars or other ways ●e silent out I have cause to believe you will do neither but rather as G. W. has of late years done in answering Books as I have seen where he has not taken notice of scarce a twentith part of a Book out only send out something and call it an Answer to Please your People and that they may have something to say when people cry where is the Answer to such of such a Book Now I sincerely profess that I have done nothing herein but with an honest design not having wilfully or knowingly wronged either Books or Authors in any one passage Therefore I propose this to you Preachers who publickly accuse us that have lately printed calling us Apostates Lyars and that we have both abused you and your Friends Books in falsly citing Passages out of the same and wronging their sense and the like to come forth to prove these Charges in the face of the world and if it be found that we have indeed therein wronged you Errors of the Press and other causual Mistakes excepted which are incident to all you shall in justice and equity have publick Satisfaction Come S Jenings Come John Simcock Come John Rodman Juda Allen W. Gabitas and all other our Accusers appoint a publick Meeting at Philadelphia at a Months warning by a few Lines under your hands put at some publick places at Burlington and Philadelphia and giving me also under your hand that you intend no other and I promise in the behalf of my self and Friends to meet you if God permit provided it be in some publick place where all may hear how you prove your Charges Come forth I say fairly to prove your Charges and no longer lie backbiting belying and abusing of us in your own Meeting-houses as you do where you will give none leave to answer you But I must tell you ●lainly I know you so well that I expect no such fair dealing at your hands Therefore I 'll give the world a Sign by which they may know that you do not only abuse bely and Charge us falsl● in this case But also that your own Consciences tells you that you are guilty of so doing The Sign is this If you know and are conscious to your selves that you have and do so bely us c. then you 'll not come forth according to this Proposition But if you find you can get the least advantage of us by out-witting or otherways wording the matter tho' with never so much falsity Then you 'll come forth and be glad I give you this opportunity And by this SIGN shall you be Proved Thus my Conscience bears witness that I am clear of the guilt of your charge Therefore as says W. P. with Religious boldness ● subscribe your Friend Daniel Le●ds A COPY of A LETTER Sent to the Author by a Person of Note whose 〈◊〉 Name is left out because printed without his Knowledge Esteemed Friend D. L. I Have perused thy Book entituled News of a Trumpet sounding in the Wilderness● c. in which thou hast discovered and laid open the Mystery of Iniquity more clearly than I have seen done by any other And for thy labour and pain● therein I pray God of his Bounty to reward thee and also protect thee from the cruel Effects of the Envy of those People therein concerned who being Potent round about thee thou canst expe●t no other Protection Though perhaps the thoughts of the suddain stop that the Philadelphia Quakers met with when they were so hot at persecuting G. K. and his Friends may in some degree check them and hinder them from doing what otherwise they would Since I was with thee at Burlington in 16●2 I have thought God Almighty was then fitting thee for some purpose because of the suddain and Miraculous Recovery in