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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

offered but could not afterwards swallow down all Doctrines that I heard them preach without examination as found most did though my Vnderstanding was much darkened by their turning the Scriptures into Allegories yet as apt as others I was to take up a rest in the establisht form set up amongst us and I thought I was happy and safe in thus keeping my self within the Pale of the Church and the rather because the Preachers oft brought Scripture to shew That such as were luke-warm in their Profession God would spew them out But Experience hath since shewed me That their Mis●application of this Scripture has proved a stratagem of Satan only in drive People into Form For the Consciences of my old Friends are my Record this day That mary in their Church have been ill Persons who at the same time have not wanted heat of Zeal for the Form and for Vnity of Friends and so far my Experience agrees with W. Penn's Doctrine in his Address to Protestants p. 177. 'T is not to be saved says he to be within the Pale of any visible Church for that is putting an eternal Cheat upon our selves Ill Things are Ill Things within or without the Pale that matters not So I also find That Good Things are Good Things within or without the Pale that matters not for Scripture and Church History sh●w● That many times single Persons have been in the right when gathered Churches and Congregations have been wrong Examples of this we have in all Ages But passing on to the Year 1691. when Differences arose at Philadelphia between George Keith and others from his being accused to preach Two Christs because ●e preached Faith in Christ without us as well as within and I giving diligent ●●ed to the Points controverted my Understanding and Intellect was quickly enlarged and the Thoughts of my former Vision of Christ descending from Heaven attended me and my Zeal and Faith in Christ was increased and divers Scripture Mysteries were then opened to me to my great Satisfaction which I never before could attain to And I began to find a Call within me To be active in the station and Capacity wherein God had put me Wherefore I set a Resolution to Search and Try things for my self and not to believe on trust or because others did Well accordingly I searcht our Friends Books to see if those various Reports were true or false and having by diligence received Satisfaction therein I could not find ease in my brest without taking the Opportunity that God by his Providence affords me thus to Expose at a Publish what here follows believing that God Almighty will bless my Endeavours to those who are desirous to see for themselves and to try all things in regard I know my proceeding herein was by a Motion heavenly above Self-will my self having forget against the Publication hereof near two Years under divers Tentations being not insensible what Suffering I may hereby outwardly incur but a peaceful Conscience I esteem above all Now an Objection falls in my way which I have heard my Old Fri●nds make viz. That faith in Christ as without us is only a Notional Historical Faith the Professors Faith which we were taught when Children and is no saving Faith I Answ And in true Experience I affirm That 't is the very same at this day of the Light within and I appeal to all their own Consciences whether there is not many now amongst them that have the like Belief in this inward Manifestation of the Light and yet know not the Work of Regeneration And it was worthily observed of Calvin as cited in one of their own Books entituled Righteous Judgment p. 128. viz. That Calvin inclined to the Divinity of the Light in men universally but a little shy of speaking more positively for fear of abuse by Phanaticks Behold now this great Reformer had a perfect sence how men might run into Abuses by high pretences to Light and Spirituality And whether what that great Reformer feared in that Age be not come to pass now in this Age I leave to the judgment of the Impartial Reader of the ensuing Book Lastly We have account from England That since G. Keith's arrival there the Doctrine of Christ crucified and faith in him as without men is now frequently preached by the Quakers causing many to say That if ever Christ was preached out of Envy now is the time as we read some did in the Apostles days hence 't is not impossible but in time they may come to preach that Doctrine in true love and so confess that George Keith has been the greatest Instrument in Gods hand of good to the Quakers that ever yet arose amongst them But by the Complaint that their Friend A. Hulins lately made to their Mens Meeting at Burlington by a Paper given in under his hand it appears that the Preachers about Delaware are not yet come so far as to preach such Doctrine out of Envy much less for love For the satisfaction of some I shall here an abstract of his give own words as I have it by me under his hand viz. Friends and Brethren It being my l●t to be disowned the 3d of November last by Samuell Jenings Mahlen Stacy and George Grey with whose leave I make my Address to this Meeting shewing the cause c. One preached thus It is the Work of the Devil to cause People that have profest the Appearance of Christ in the heart to respect the Person without them Another preached thus I am grieved that any that have profest the Light should now direct the Minds of People to respect him as he is now in Heaven above the Clouds Truly Friends it is Delusion Another preached thus There is that would have Flesh added in the Creed but let them take it that will I believe the Lord will give them his Plagues and Torments with it If these things are owned by you I remain Your Disowned Brother Abr. Hulings Now who would think any other but that this Quakers Church at Burlington should condemn such Doctrine as this No but this they did not do but gave A. Hulings his Paper again without any Answer Why if they had done otherwise they had not acted agreeable to their Brethren at Philadelphia some time before For there is one John Humphery a Preacher near Philadelphia that writes a Letter against G. K. and his Friends wherein he has this Expression I am grieved to hear some say they expect to be justified by that Blood that was shed at Jerusalem In justification of which Passage he writes in another Letter thus viz. His Christ's own words will clear me from your aspersion John ● 63 It is the Spirit that quickeneth the flesh profiteth Nothing So he himself ascribes the work of mans Salvation and Sanctification Not to the Flesh that suffered but to the Spirit that quickened Not to the Blood that was shed at Jerusalem but unto that Flesh and Blood which is

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

Vindication p. 3. by G. W and 24 more 1693. given to the Parliament where they accuse F. Bugg of Justifying Cromwells Usurpation which they say was testifyed against by E. B. and others But pray hear how E. Burroughs testified against Cromwells Usurpation p. 552. The Lord gave thee Oliver Cromwel the Necks of Princes to tread upon their Dominions to inherit And to the Kings party he said To All you called Delinquents Cavileers Thus saith the Lord my Controversie is against you even my hand of Judgment is upon you already and you are become cursed in all your Hatchings and you and your Kings and Lordly Power shall be enslaved by the Devil in the Pit of Darkness in everlasting Bondage where he shall reign your Lord and King for evermore c. Given under my hand and sealed by the Spirit of God thorough E. Burroughs Note this Passage was taken out of E. B 's Trumpet of the Lord p. 9. but left out of his Works in the reprint Surely they did not believe E. B. was so moved for that his Message was sealed by the Eternal God else why did they leave out this Notable Prophesie Thus not only their Temporizing ●is seen but also the deceit and falsity of G. W. and his 24 Brethren for pretencing ●ea declaring to the Parliament that E. B. Testified against the Usurpers when indeed it w●s the Kings party that he Testifyed against and justified Cromwells Rule But as I have before noted that they have mended pieced and painted G. F 's Journal so it appears in this respect they have done the same by E. Burrough Works and others Now because G. W. and his 24 Brethren speak of others as well as E B. that reprehended O. Cromwels Usurpation let us hear what G. Fox says in the case 7. Counsel and Advice c. p 37. Let thy Souldiers go forth with a free willing heart that thou Oliver Cromwell may rock Nations as a Cradle And in his Papers to the Presbiterians p. 9. he wrote against the King calling those Traytors against Christ who desire an earthly King And in his Papers to the Parliament 1659. about Tythes he bids them sell all the late Kings Parks and his Rents and give to the Impropriators But as soon as the King came in viz. June the 5. 1660 they faced about again and published a Declaration signed by G. F. and 12 more where in p. 4. they say They Love own and honour the King c. I could cite more but let these suffice at this Time Concerning Papists A Caveat again Popery p 37. Eng. Interest c p. 4. both by W. P. The Papal Interest is a Combination against good Sense Reason and Conscience Whether in case they could not be conformed to they would allow a Toleration were they powerfull Whether in case they should say Yes we o●g●t to believe them since it is one of their most sacred Maxims Not to keep faith with Heriticks c. But to go round again Read p. 6. of The Pennsilvania Defence of the D. of ●uckinghams Book And p. 22. of A Reply c. by G. C. i. e Gulielmus Calamus Anglica William Penn published after K. James came to the Crown viz I must tell him i. e. the Church of England man I cannot admire his Wisdom Manners or Justice in his Refl●ctions upon the Roman Catholicks after the Assurance of so great an ONE has given him and his Freinds of their Security and Protection One thing I must say Roman Catholicks have been Loyal in England Holland c. See more in the aforesaid Books to the same purpose Now let us hear what some Quaker● say in two Addresses they made to K James one i● April 1687. viz We Pray God to bless the King and his Royal Family c. The other Address in June 1687. viz We cannot but with gratefull hearts both admire and acknowledge the Providence of God that made the Kings Retireing into Scotland give a happy Turn to his Affairs to the defeating and disappointing the Designs of his Enemys We do justly conceive our selves obliged to praise God for his goodness in carrying him Thorough and over ALL his Troubles Note as affectionate as they were to K. James they could not by their Prayers help him in those Troubles that followed nor did they by their Spirit of Discerning tell him of it before hand no more then other Professors But rather that he was Secure and got thorough ALL his Troubles But it appeared they were grosly deceived therein What shall I say to my old Freinds but as one lately said viz. ●Fr●t not at Instruments neither look so much at them as at the Righteous Hand that is turned against you Those who once knew the way of the Lord and afterwards gave way to a Spirit of deceit Hypocrisie Temporizing and Formality such must be laid open and are more to b● Testifyed against than the very Heathen or open Prophane Thus Reader this Book helps thee to fight of many of their Sayings and Unsayings backward and forward Contradictions Confusions and Rounds yea Round and Round again Condemning Confuting and Confounding themselves and one another especially George Whitehead George Fox and Will. Penn chief leading Men among the Quakers as may be seen throughout this Book Yet notwithstanding all this I know my old Friends so well that I expect and doubt not but that they will have that stupendious Confidence as to deny all this or at least not confess it and say 'T is false and horrid Slanders c. Though we read it though we see it with our Eyes and though we hear it with our Ears yet our Senses must all be deceived and as in Quakers Challenge p. 3. The Quakers only are in the Truth and NONE but They. What else may I say God in his Infinite Mercy open the Eyes of all sincere hearted though not so discerning yet well meaning Christians and deliver them from such strange Delusion as he has in a good measure done for me blessed be his Name forever Postscript by way of Question To the Leaders of my Old Friends BEcause W. P. in his Rejoynder p. 312. declares That he and his Brethren make it their business to CONTEND thorough all Difficulties to promote this glorious Dispensation of Light in the World Therefore if you will abide by this and not decline this Testimony too but that you make a Reply to this foregoing Treatise pray let Lyes Wherewith S. Jenings state of the Case is stored see G. K's Answer Equivocations Reviling and Sophestical Wrangling be no longer your Refuge in the case so much used by your Brother Ellwood against G. K. till several of his own Brethren were ashamed of it And if you expect God shall prosper you let that be condemned that is condemnable by his Truth and no longer justifie all by the lump as you have done formerly And along with the rest I desire you give a plain honest Answer also

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