Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	faithful_a	house_n	moses_n	1,705	5	9.8309	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65833	The accuser of our brethren cast down in righteous judgment against that spirit of hellish jealousie vented in a great confused book, falsly entituled, The Christian-Quaker distinguished from the apostate and innovator, in five parts ; the fallacy and force whereof being herein clearly detected & justly repelled.	Whitehead, George, 1636?-1723.	1681 (1681)	Wing W1887; ESTC R19917	128,311	327

and Hypocrisie to profess our selves Members thereof Dare he say that to believe in God as the true Church believes is Unsound Doctrine But be it noted how he hath contradicted himself in confessing to that which he hath made a Section against as before see his Third Part pag. 74. his words are these viz. I confess the true Church is in the true Faith and every Member thereof is in some Measure at least of the same Faith that all the Elect of God are of so that it may in Truth be said every Member of the Church doth in some Measure believe as the rest of the Members do Behold here he hath granted the matter which he hath made so much ado against in his 4th Section of his 1st Part aforesaid Thus one while he Opposeth another while he Grants the Thing Opposed one while he Condemns another while Retracts but that we do not impute to his Ingenuity but to his Enmity Inadvertency and Discomposedness and Prolixity in his writing Disaffect XII W. R. first part pag. 9. He frames the Objection viz. 'T is true Friends in the beginning were turned to the Light in their own Consciences as their Guide but when it pleased the Lord to gather so great a number into the Knowledge and Belief of the Truth as were in few Years gathered then the Heavenly Motion came upon G. F. as the Lord 's Anointed and Chosen having the care of the Churches as being the great Apostle of Christ Jesus and as one whom the Lord had ordained to be in that place amongst the Children of Light in this our day as Moses was amongst the Children of Israel in his day to set forth Methods and Forms of Church-Government and to establish Monethly and Quarterly-Meetings of Men and of Women distinct from Men c. Observe Here he has heaped up divers matters to make up this Objection as one scraping up and devising what he can to render us odious never was any such intire Objection made by any real Quaker he has framed it much like an open Adversary and then deduceth his own Positions and Inferences to render Friends who are for outward Order and Methods in the Church not only weak and silly in their Arguing but Apostates from the Light in their Consciences to which they were turned in the beginning The design of this whole Objection forged by him is to render us a People departed from the Light and Law of Christ within to set up Man and Men's Precepts instead thereof which is wicked and scornful tending also to render the very Profession of the heavenly Motion Contemptible which heavenly Motion in opposition to his Contempt and Scorn we affirm came not only on G. F. but also on many other faithful Brethren for due Methods and Order as to Church-Government no wayes repugnant to the Light of Christ within And for G. F. though an Apostle and Servant of Christ yet to be in this our Gospel day in that very place amongst the Children of Light as Moses was amongst the Children of Israel in his day This Comparison we own not nor does G. F. own it for it is to render the Gospel day of Christ no brighter than Moses's Day under the Law and the Children of Light in this Gospel Day as in no further Dispensation than the Children of Israel under the Law but such Doctrine we utterly disown neither does G. F. own the Comparison but as a faithfull Servant of Christ his Labour was and is to turn People to Christ his Light and Spirit in them neither he nor we do own any Sect Masters nor making of Sects among us but seek to bring all to the Universal Spirit and Unity and Bond of Peace in Christ Jesus and we all as Servants of Christ and Sufferers for his Name and Testimony and do own the Dispensation of Christ as far excelling that of Moses as being more bright inward and spiritual for thus far only the Comparison in Scripture is between Moses and Christ Heb. 3. 1 2 3. Consider the Apostle and High-Priest of our Profession Christ Jesus who was faithful to him that appointed him as also Moses was faithfull in all his House for this man was counted of more Glory than Moses inasmuch as he who buildeth the House hath more honour than the House and Moses was faithfull in all his House as a Servant but Christ as a Son over his own House see vers 4 5 6. But farther observe our Adversaries Jealousie in this Case namely in his 4th Part pag. 83 84. W. R. in his Letter to G. F. dated Bristol the 27th of the 1st Moneth 1677. Among other things this Jealousie enters me viz. That thou lookest upon thy self that man at least in whom the Son of God hath appeared to give forth his Law and to be recorded as his Law under the Dispensation of the Gospel even as Moses was the giver forth of the Law in that day if this be so c. And in his Margenal Note on the same passage he hath these words viz. The Reader may take notice that G. F. in his Letter on the 14th of the 11th Moneth 1676. hints at something written by me to him thus And thou meaning my self sayest that there is a Spirit risen at this day that gives many occasion to be Jealous that thou meaning G. F. art looked upon by some AS THAT Prophet which Moses testified of that God would raise up c. And thou sayst Christ is that Prophet that is to be heard c. and he is the only Lawgiver and no outward man Observe We testifie against W. R's Jealousie and the Jealousie of those he represents against G. F. as tending to Persecution and that the Jealousie of his being looked upon by some as that Prophet which Moses testified of that God would raise up viz. Christ Jesus is not only in it self a Jealousie tending to Cruelty and Persecution but a Jealousie that proceeds from Enmity and Darkness and not only so but this Jealousie is contradicted by W. R. his own Jealousie that has entred him viz. of G. F's looking upon himself that Man IN whom the Son of God hath appeared and not only so but confesseth that G. F. thus answers viz. Then is not this Prophet meaning Christ to be in man to give forth his Law c And what I am I am by the Grace and Love of God c. 4th part pag. 83 84. Marg. Note Mark how W. R. has gone about to accuse and bespatter G. F. and others with his own and others Jealousies though inconsistent as well as he shews himself Impertinent and Envious in his writing against the Servants of Christ who confess Christ to be in Man and not themselves to be Christ. Disaffect XIII W. R. 1st part pag. 4. And that whosoever should endeavour by Outward Wayes and Means to establish an Outward Government and Outward Rules Orders Laws or Prescriptions OVER the Heritage of God under

propose their Intentions of Marriage to a Meeting shall pretend a Scruple of Conscience whether from themselves or as they are prepossest by others for not proposing it a Second Time and some pretending to sit as Overseers in the Meeting take part with them abet and plead for such Liberty therein against coming a Second Time and against the Sence of a great part of the Meeting who are Tenderly and Conscientiously concerned for that good and needfull Order of proposing the Marriage Twice they that oppose this and plead a Liberty to come but Once are therein Unsociable and what they stand for is not in Reality Tender Conscience but Flesh and Fleshly Will it looks not like the pure Spirit but Flesh nor like Tender Conscience but Self-Will and Humour What! a Tender Conscience against so much Patience Temperance and due Order as to forbear Consumnating the Marriage until laid before the Meeting a Second Time and that both for Example to others and Satisfaction of the Meeting touching the Parties Clearness there can be no Honest Pretence of Conscience for such Irregularity Hasty and Abrupt Procedure Let all things be done Decently and in due Order our God is the God of Order and they that fear him love good Order Now 't is evident our present Controversie lies not with Persons that being weak in the Faith scruple Meats and Esteem one day above another nor with such as do Conscientiously scruple to proceed with us in some Outward Matters of Order or Discipline and desire only to wait in quietness until satisfied by inward Light and Conviction but with some few Persons that think themselves Strong and Wiser than all their Brethren besides and thereupon are Restless and Turbulent in their Opposition and Gainsaying Spirit So that the Case in Controversie or Difference may be in General thus stated viz. They cry out Imposition too much Severity Urging with Severity c. We complain of OPPOSITION against things in themselves Innocent and Needfull for due Order and against drawing back into a Libertine Spirit Contempt and Gain-saying in W. R. and a few that are his Abettors They cry against outward Forms Methods and Order Visible Form of Church-Government and Discipline pretending a fear of getting too much into the Form going from the Power Inward Teacher c. We may rather plead a fear of the other Extream i. e. that by opposing Forms due Order and Methods they 'l be so in Form confused and void of good Order due Methods and Discipline that they are in danger to let up a Libertine Spirit Looseness Ranterism Wilfulness and Contempt in Youth against the godly Care Oversight good Government and Order in the Church of Christ that through their neglect of true Judgment due Care and Order they 'l let in Ranterism and Confusion and the Spirit and Anarchy of the Ranters over them This is our serious Sence and State of the Case which we recommend to God's faithful Witness inward and to the Consciences of all sincere tender-hearted Friends who are zealous for God's Glory and the Honour of his holy Name and Truth Disaffect XLV Preface pag. 11 12 13. W. R. on G. F ' s words in a Letter from Amsterdam the 14th of the 7th Moneth 1677. he thus cites G. F's words viz. And you that have given your Testimony against that Spirit stand in your Testimony till they answer by Condemnation And do not strive and make Bargains with That which is out of the Truth Against which W. R. proceeds thus viz. Clearly shews a design of Imposition and that so far as in him lies to obstruct Friends from Bargaining with such whom he condemns By which if his meaning be that he would not have Friends to discourse with such nor yet to agree about any orderly Conference in order to a Reconciliation or hearing of Differences then his own Practice afterward condemns his own Direction in submiting to a limitted Meeting with me within the City of Bristol in the 12th Moneth 1677. Gainsayers were to be convinced by sound Doctrine And whether 't is not Rational to conclude that G. F. who endeavours that others should avoid such Conferences doth not give just cause of Jealousie that he is of that Number whom the Apostle reputed Ungodly Vain Talkers and Deceivers But if otherwise his meaning be that such whom he condemns have no right to Bargain Buy or Sell until they answer by Condemnation then I may justly term that to be a Mark of the Beast spoken of Rev. 13. 17. where 't is thus said No Man might buy nor sell save he that had the Mark or Name of the Beast Let the Reader take either of these two Meanings for a third I cannot think of And 't is the Mark of a Deceiver of such as dwell on the Earth which are the Terms wherein John Rev. 13. 14. described the Beast He that hath an Ear to hear let him hear Observe He gives a Positive Judgment against G. F. as a Deceiver upon his own Uncertain Suppositions of his meaning And that because he cannot think of a Third he supposes doubtfully G. F's Meaning two wayes that is if his meaning By not making Bargains be that he would not have Friends discourse with such or not buy or sell with them concluding it must be the one or the other of these by bidding the Reader take either of these two Meanings and 't is the Mark of a Deceiver the Mark of the Beast c. He has falsly supposed two Meanings or two If 's and thereupon given his Positive Judgment to render G. F. a Deceiver comparing Him with the Beast and as causing others to receive his Mark c. And what for but for Exhorting Friends to keep to their Testimony against that Spirit to wit the Spirit of Division and Seperation and not to strive and make Bargains with that which is out of the Truth The true Intent whereof was not to make Peace with that Spirit in its own Terms nor to come under it contrary to Truth 's Testimony but W. R. turns the words from Spirit to Persons whereas G. F's meaning could not be to forbid Friends having any Discourse or orderly Conference for the Convincement of the Persons mistaken thereby nor yet to forbid Friends buying and selling or Trading with any of them therefore W. R's supposed Meanings are both False Dark and Silly and his positive Judgment Wicked and Malicious void of all Sincerity as well as of Reason or good Argument and if it be accounted plain Forgery materially to alter the Sence of another Mans words as W. R. confesseth 5th part p. 84. then is he himself guilty of plain Forgery in this case for he hath so materially altered the Sense and Meaning of G. F's words And W. R's Comparison betwixt G. F. and the Beast and between answering by Condemnation and the Mark of the Beast are Absurd Malicious and Wicked as if he had told us That G. F. in advising