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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	law_n	word_n	11,415	5	4.4659	3	false

Text snippets containing the quad

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

forsake their the Quakers Vnity and oppos● them are cut Off from Christ. Why this has ●een the Sound their Rams horns have all along made But in p. 156. W Penn plainly tells us That the consequence of Peoples not doubting their Ministers and not putting them upon the Proof of what they preached has been the Introduction of much false Doctrine Superstition and Formality Here 's the ground it seems of those false and confused Doctrines before cited by reason of our being too long before we doubted our Ministers And yet now some are set to do it how do they turn their t'other face and Rage at them calling them Lyars Apostates Wolves Dogs Devils Incarnate c. Lastly Though G. Whitehead in Apost Incend p. 4. says He God hath chosen us to be his People and Church We are the Church of the first Born c. Yet W. Penn says again That to be of the Church of which Christ is Head is quite another thing than to be of any visible Society whatsoever see Address p. 177. So that as I began so I must end Since their Trumpets give so Vncertain a Sound Who shall prepare himself to Battle CHAP. XV. Sabbath Day Wheel turned Round IN Rejoynder p. 191. W. Penn saith To call any Day of the Week a Christian Sabbath is not Christian but Jewish The Apostle saith he makes their Observation or Preference of days to be no less then a token of their turning from the Gospel and Christians ought not to be judged for rejecting such Customs c. And pursuent to this Doctrine some Quakers formerly have opened their Shops and followed their usual Imployments on the First Day both in old England and else-where But behold how the Wheel is now turned for the Quakers at Delaware being the commanding parts of the Assemblies have lately made a Law to prefer the First Day before others calling it The Lords Day so far are they now turned from their former Gospel Nay and this Law has been put in execution too in West-Jersey and that by none others but Quakers causing several Persons to suffer one tryed at Court but cleared by the Jury after he had been imprisoned for doing no more on the First Day than those who prosecuted him have been frequently guilty of viz. taking up a fettered Horse or Mare that had strayed from him that was in danger of being spoyled he having been seeking the said Horse several days before 'T is true the man was no Quaker that thus suffered for taking this pity and honest care on his Beast and himself But what then must they needs shew to the world that partiality c is inherent to their best sort of Apostacy But if they now see the evil of their old Testimony of forbidding to prefer the First day before another why do they carry a double face and not condemn it O but that 's the way to shew themselves fallible and so confess themselves on even ground with other Christians here lies the pinch And G W. is upon the same double strein on for when T. S. asked Whether that Quaker did not sin who sowed a Doubles on the Sabbath day G. W. in Truth defend c. p 21. Replys Where dost thou read in the Scriptures that men must do no Work on the First Day of the week And yet the same G. W. in his Tryal at Norwich when the Oath was tendered to him on the First day he excepted against it because it was tendered on the Lords Day as he calls the first day in p. 26. of the Book of his Tryal But G. W. might have seen in his Brother S. Fisher's Rusticos that what is sawce for the Goose is sawce for the Gander also Here several other things come before me of the degeneration of my old Friends both in Faith and Practice which for a reason best known to my self I at present forbear to expose for I know they think I have already done too much and I hartily wish I may never do more of this kind but that I may be imployed hereafter in what is more delightful to me but be it as God Almighty shall direct me for methinks I already hear the bitter Treatment I must have from my Neighbours my old Friends round about far and near And how the Preachers thunder out Woes and Judgments against me But this the less value seeing t is an advantage the Preachers have had in all Ages above other men to preach their pleasure against those who offend them and that without controul Hark also how they caution and warn their Hearers not to read such Books as this whilest with their other Tongue they bid them Try all things But I have faith to believe that the Prophesies they utter against me shall be as false as I am informed W Pen's was against T. Hiks viz. So sure as God liveth The Lord will make the an Example of his FURY and thy head shall not go down to the Grave in Peace and by this shall thou know says he that not a Lying nor Delusive but a true and Infallible Spirit hath spoke by me see R●iling against Reason p. 181. Now whether W.P. did not there bely the Spirit of God for I do understand that T.H. dyed at Peace in his bed and with great satisfaction But as 't is noted in the Title page I am not the man that gives out things to lay open wickedness but that men may take warning and fear and come to know themselves AN APPENDIX THe case with me is just as with S. Fisher p. 736. viz. That flood of Follies and Absurdities that Cloud of Confusions and Contradictions which Shatters it self up and down by plats in sundry Showers throughout the sundry pages of those mens Books Every Eye that reads them as they lye at a distance may possibly not se● sight of them easily Therefore have I called some few of them out for the whole Number passes my skill to cast account of and clapt them together a little closer Not so much to shame them as to honour the Truth which they would shame That they may be the more ready to be read and apparent to the view of every ordinary Capacity That any save such as seeing will not see may see the Sword of the Lord already laid on the Arm and right Eye of the Idol Prophets Thus far S. Fisher So I shall proceed to enlarge upon a few perticulars First At Number 8. I have Noted that G. W. excuses that Blasphemy there set down of S. Eccles in Serious Search p. 58. he undertakes to direct S. E's Intention in this matter and gives us to understand that S. E. did not intend as he writ and published for tho' he said it of G F. yet he intended it only of Christ so it seems he spoke or writ one thing and meant another And such a one as doe so W. P says in his Rebuke p 8. is no better then one of the

Davids Enemies discovered p. 7. he says These Quakers do NOT call the our book of Matthew Mark Luke and John the New Testament and Gospel as thee and thy Generation of Priests do But T Elwood in his Antidote p. 81. calls the Writings of Matthew Mark Luke and John The New-Testament Scriptures of Truth and so is no Quaker if G. W. say true for so he sees cause tow●rd the matter Again J. Tomkins and W. Penn put out a Book and can it The Harmony of the Old and New Testament and so are no Quakers 1 G. W. say true But p●ay Note Though they tell of the Harmony of the Old and New Testament yet there 's but little Harmony in their Books which they esteem equal with if not prefer to the Scriptures Again W. Caton in his Books to his Friends pag. 35.42 calls the VVritings of Matthew Mark Luke and John The GOSPEL and so is no Quaker if G. W. says true Well what think ye my Old Friends can we suppose these men are any mo●e led by the ONE Spirit than others are Surely Na● But to face about again G Fox in his Book News from the North p. 14 saith Your Church is a Steeple-House which is Carnal and your Teacher is Carnal your O●iginal is Carnal Hebrew Greek and Latine and your Word is Carnal the Letter and the Light is Carnal the Letter So Dust is the Serpents Meat their Original is but Dust which is but the Letter which is Death Their Church is Dust a heap of Lime and Stone gathered together So the Serpent feeds upon Dust And their Gospel is DUST Matthew Mark Luke and John which is the Letter Now Observe first how he tells of the Serpent feeding on Lime and Stone pray is not this Carnal too had not the Devil need to have strong Teeth to know upon St●ple-Houses Sure this is both Carnal and Ridiculous or Ranter-like Secondly He renders the Scriptures all alike Carnal Dust and Serpents Meat with Hebrew Greek and Latine Here 's no preference except in their own Books and some of those they entitle The Word of God The Word of the Lord A living Testimony c. Now if they say the Bible will grow Old and molder away and become Dust I say so will their Books too And if they say 'T is the Sence contained in the Words of their Books which they call the Word of God the Word of the Lord I say the like is understood of the Scriptures in the Bible And yet as do the Papists so they have opposed others calling them Lyars that say T●e Scripture is the Word If this be not Equivocation I say again 't is an exalting their own Books above the Bible Above the Bible did I say yes why not for the aforesaid Book called News out o● the North was as G. Fox says p. 1. Written from the MOUTH OF THE LORD by One who is Naked and stands Naked before the Lord cloathed in Righteousness whose Name is not known to the World which was prophecyed of but now is fulfilled Therefore it must needs be better Scripture than the Bible for they tell as above how Uncertain that is Therefore ●hatever late Confession they have made in pretending to prefer the Scriptures of the Prophets and Apostles before all Books it can be no other bu● Deceit till they condemn their old Doctrine for G. VV. confesses Their Intentions may be the same tho' they may see cause now otherways to word the matter Count Conv. pag. 72 And Lastly Sam. Fisher says of the Scriptures That were their Transcriptions and Translations never so certain and entire by answering to the first Original Copies yet are not capable to be to all men any other than a Lisbian Rule or Nose of Wax see his Additional Appendix p. 21. Mark how he affirms That if the Scriptures were never so true yet they are capable of being NO OTHER than a Nose of Wax Now I dare affirm there is no sort of People else in Christendom except Papists will speak thus of the Scriptures But experience tells me That all sensible Christians who protest against this Popish Principle cannot but have an evidence in themselves to the worth and purity of the Scriptures by those sweet Streams of Life that are fel● by reading and meditating thereon beyond what can be felt by reading any other Books But before we conclude this Head take one Verdict more from W. P's Spirit of Truth p. 38. The Scripture says he is much like the Shadow of the to ●e Rule Now all men know That the shadow is a vain empty uncerta●n thing sometimes two or three times longer or shorter than the Truth or Substance Again W Smiths Primer p. 11 12. Quest What is the Service of the Scriptures if they be not a Rule and for tryal of things that are spoken Ans They are of great Service Child and are to be read and believed But if thou lookest upon the Scriptures for A RULE and for Trying thou givest that unto them which belongs unto Christ c. Note Here the Scripture is denyed to be any Rule at all no not so much as to try actions or words But he says They are to be believed and yet W. P. shews them to be Vncertain So we must believe that which is Uncertain and no Rule in any case Is not this rare Doctrine But to face round about again E. B●rroughs in his Hu●-and-Cry after false Prophets says I shall lay all People to the Line of Judgment by THE RULE of the Scriptures and the Spirit that gave them see p. 880. where he not only makes the Scripture A Rule but The Rule yea so far The Rule that he trys judges and condemns the Priests by the express words of Scripture as Vncertain and Corrupt as they render them before But as Sam. Fisher says of the Priests so pray observe G W 's Rounds Wheelings Whi●lings for in his Book Tit. Ishmael c. p. 3.10 her●after The Scripture of the Bible is Carnal the Letter is Death and killeth yet he calls his own Writings The Light and Life of Christ c. But to face about again he tells us They prefer the holy Scriptures before all Books in the World But then Round he goes again saying That which is spoken by the Spirit of Truth is of as great Authority as the Scriptures are greater c. And that their Writings are given forth by the Eternal Spirit of God But Round again com●s George with a Back stroke and in Qrs. plainness p. 71. he says Our Intention and Principle never was to bring our Books in Comparison with the Scriptures O Confused Confidence and Self-Contradictions CHAP. VIII Of Magistracy and Government ALthough I have plenty of Instances before me to cite out of my Old Friends Books I shall begin with my Neighbour Sam. Jenings's book call'd The state of the Case p. 73. where he says Magistracy and Government we always owned to be the

Ordinance of God Now Observe here S Jenings deals deceitfully and dishonestly in pretending to be what really they are not for he does not tell what nor whose Government they have always owned to be Gods Ordinance for these words of his imply that they have owned all Government under which they have lived to be Gods Ordinance when as their Books declare they own no Government to be such but the Government of those who witness Christ to rule and r●ign in them all other Government being but as a cu●●hersome Tree that must be cut down for in The Light by W. Smith p. 16. saith We own Government and Magistracy that stands in the Power of God and executes true Judgment within the Gates calling down Sin and Evil-doers and setting up R●ghteousness and THO●E that walk therein So here 't is not the Government of such as cause them to suffer loss of Goods and Liberty that they own to be Gods Ordinance As is further shewed from Great Mistry p. 90. by G F. Such as are turned to Corruption saith he are Hypocrites they are gone from the higher Power and so for the Lords sake the Saints cannot be subject to that Power And p. ●0 of News from the North Sing all ye Saints clap your hands and be glad for the Lord Jehovah will reign and the Government shall be taken from you pretended Rulers Judges Justices Lawyers and Constables all this Tree must be cut down and Jesus Christ will Rule alone Again I the Light will Overturn Kingdoms Nations and gathered Churches that will not own me the Light in them see G. W 's Light and Life p. 11. Now is it not evident from hence that if Sam. Jenings had exprest himself in the antient simplicity of a Quaker he should have worded it thus viz. Magistracy and Government we own to be Gods Ordinance so far as we or Christ in us have the Command of it because we know no People else that so own and witness Christ to Rule So that when such men rule 't is no more them that Rule but Jesus Christ alone as above G. F. intimates the present Government being but a dead loathsom Form As T. Ellwood Sam Jenings intimate Brother says in his Alarm p. 6. Did you not says he make a solemn Covenant with God That you would Extirpate Episcopacy that Dead Loathsom Form Did you not spew it up And will you turn again and lick up your old Vomit O do not so do not run willfully into Destruction again Wo Misery to the Vpholders of the Priests of the World i. e. the Rulers for 't is they that uphold the Priests Again G. Fox in his Book called Papers given forth to the Heads c. p. 9. saith Are not all those that will dote so much on an Earthly King TRAITORS against Christ Neither do you read saith he that there were any Kings since the Apostles days but among the Apostate Christians and false Church Christ is King alone and makes his Disciples Saints Kings and Priests to reign upon the Earth These are true Christians and will thes● have any more Kings among them but Christ They a●● but of the Life and Power that make such wo●k for an Earthly KING and EARTHLY POWERS Come Mark that W Penn with thy Industry in getting Grant after Grant for Kingly and Earthly Power And Mark that S Jenings who saidst to the Seperates not long before the second time the Horns were cut from pushing with Kingly or Earthly Power VVe will take care that you shall not be our Judges And Mark that my old Friends in general with your diligence to engross and keep what hold you can on Earthly Power And behold your Apostacy Now had not the Wheel been so turned about that S. J. and his Brethren have lost the antient Marks of simple hearted Quakers what need he use such craft to pretend to own what they really do not or are they sensible how they are fallen from their ancient Principles and now see their former Weaknesses why then are they too Proud or ashamed to follow the Example of good men in all Ages to confess and repent and leave a Memorial thereof to Posterity as they have done O I know the reason this they cannot yet do for then down goes their great pretence to Infallability Lastly W.P. Address to Protestants p 234. If we will give antient Story credit saith he we shall find that worldly Weapons were never imployed by the Christian Church till she became Worldly and so ●east to be truly Christian But why should I ●ay the Church her Leaders have taught her to ERR I confess had not antient Story informed me that all Christian Societies have apostatized when they grew numerous I should have admired at this passage that the same W P. should in so few years after he wrote it not only fall into that Apostacy himself but also draw many more with him But some think W. P. has wit enough to make out to all that see with his Eyes that the Sword of the Magistrate viz. Constables Staves Sheriffs Weapons Stocks Prisons and Gallows are not worldly Weapons but Spiritual Weapons when used by Quakers But however tho' he has shewed the whole Church of the Quakers concerned in Government about Delaware are ceast to be Christian yet he confesseth himself as one Leader to be the cause of it for he saith Her Leaders have taught her to Err. CHAP. IX Of Persecution and Prosecution VIndication of the Quakers Principles p. 55. says VVe bear Indignities and Injuries and being reviled they revile not again and we resist not evil nor are we in Revenge but leave it to the Lord whose Vengeance is and he will repay it But Sam Jenings in his State of the Case p. alledges That they could do no less than prosecute and fine G. K. and T. B. without the violation of their Trust to the King O trusty Trojan since the days of Edw. Billing Therefore Sam. Jenings must now make their antient Principles to speak thus viz. We bear I●dignities and Injuries when we have no Power to Revenge them and we leave Vengeance with the Lord when we are not trusted with Power by the King to take Vengeance our selves And thus S. Jenings and his Brethren Apostate-like have lost if ev●● they had the pretended innocent Nature of the Quakers and are in the F●ll and Unredeemed for so they say in their Catechism by W. S. 'T is the disposition of OUR NATURE not to seek Revenge though we do suffer Wrong for the Revenging Nature is in the Fal● but it is not so with us whom God hath redeemed c. Beside let S. Jenings compare their late Practice with their old Principle about Contending and Sai●g at Law see Possession of the living Faith p 7. It was NEVER the Faith of Christ to Sue Contend c. Thus S. J. and his Brother Preachers about Delaware yea and Hearers too like Preachers like

worst of Knaves So here G. W. is vindicating one of the worst of Knaves by his sincere hearted Brother W. P 's rule They are his own words let them share the matter as well as they can between them But says G. W. It is a little failure in Syntax that is to say S E. failed a LITTLE in the Joyning of his words Thus they can excuse blasphemy when uttered by their own Friend but if any of their Opposers do but write A● or THE Yea for Thou or fail in a word O ●en they cry out Forgery Lyes Blasphemy and what not as I could give many instances Then it is not a little failure in Syntax only which the Law of Charity would not take notice of But if a Quaker write that which is ten times worse then they can use the Papists art to Dir●ct their Intention Pray read else in the Book call'd The Mystry of Jesuitism begin at p. 122. and see if George does not here teach people how to equivocate exactly like the Jesuites Now let all Intelligent people weigh and seriously consider whether this be like the simplicity and single heartedness that the Quakers pretend unto for them to write one thing and say themselves they mean Another or do not intend all they speak or write or as in the Title page see cause otherways to word the matter and yet intend the same just as S. Fisher says of the Priests p. 177 Shameful Shifting from sense to sense Misserable Marchings from Meaning to Meaning so that one can hardly know where nor h●● to find them nor what they mean But says ●e WE mostly or EVER keep to the true honest ordinary and plain purpor● of the words a they lie open and clear to EVERY ordinary and common Capacity that is willing to know and do the Truth Thus far S. E. but whether the Quakers do this I lav● to the Judgment of all Impartial Readers of this Book of which take a farther instan●e viz. They having in their Books called the Scriptures Carnal Death Dust Serpents Meat c. some of their own writings they call The Word of the Lord The Word of God The voice of Wisdom c. G W. to Quakers plainness p. 71. Replys That such Titles therefore have been not strictly but figuratively placed on some Books So here it seems they do not keep to the ordinary true honest and plain purport of the words but they must be understood in a Figurative sense Again on the other hand tho' the Quakers one while teach That all Figures were ended by Christ yet G. W. directs the intention for that too in his Timerous Reviler p. 4. where he lets us know They do not intend All but some viz. the figures under the Law And also there justifies their writing or speaking in Figurative Speeches Mataphors and Metonymyes and defends it from Scripture But here let G W. turn back to another of his own Books call'd The Divinity of Christ and Read these words in Epistle about figurative Speeches viz. We charge thee Priest Danson shew us a Verse in Scripture that speaks such Language and where one word may be put for another by Metalepses and so leave People in doubts and Questions Mark Reader does not here need some curious equivocating and otherways wording the matter to Reconcile these Doctrines clear themselves of the Guilt of what they condemn in others And seeing those high Titles they give their own Books are Figurative as they say let them therefore direct the intention next time they print so as we ma● know whether those Titles they have given the Scriptures are figurative too viz. Death Dust Carnal Serpents M●at c. for I cannot yet find in their Books whether whether they intend these Titles to be Figurative o● Real for they should not leave people in Doubts and Questions by putting one word for another by their own Doctrine Nay if we may believe S. Fisher they do keep to the plain true honest ordinary Sense of the words as they lie open and clear to common Capacities By which it appears their faith is that the Scriptures are Really Carnal Death Dust and Serpents Meat But then pray what are their Books what Na●●s can be found out or invented bad enough for their Books seeing G. W. in Quakers plainness p. 71. positively asserts It was NEVER their intentions to bring their Books in Comparison with Scriptures but prefer the Scriptures before All Books O Rare and Base says S. F. p. 145. But if on the contrary they intend the said Titles given to the Scriptures to be figurative And if G. W. be Sincere in pretending to prefer the Scriptures above their Books then surely their Books should have had the worser Titles and the Scriptures the better Title Good Reader weigh this point well for if these Quakers do not really and indeed prefer their own Books above the Bible why can they not call the Scriptures The Word of the Lord or Word of God in a figurative sense as well as call their own Books so in a figurative sense Therefore I am bold to affirm it as my real sense that those late confessions they have made in pretending a preference of the Scriptures above their own Books is gross Equivocation and Hypocrisie so long as they justify their old Doctrine in the case Behold how these men deserve to be mockt as S. Fisher Mocks the Priests viz. They sing their Old New Song to the Tune of the Truth turned out of doors p. 726. For do but read another short instance ●lso about Christ G. F. in his great Myste●y ● as in Heb. 2.10 saith Christ took on him the ●eed of Abraham And in p. 223. Arreign of Popery he saith the Seed of Abraham is the Saviour of the world Thus it seems Christ took the Saviour of the World of the Virgin Mary But if that was the Saviour that Christ took what is Christ that took that Saviour Consider that However here he lets us know that what Christ took of the Virgin is both the Seed and the Saviour of the World Both which W. P. expresly denys in Chr. Quaker p. 97. where he largely declares That 't is the Light in man that is this Seed and not what Christ took of the Virgin And that this Light EVER was in ALL Ages Sufficient and Sa●ing Reas Ag. Rail p. 16. Now chuse Reader whether to take to this Faith published in the year 1674. by W. Penn or that published a dozen years before by G. Fox or their more new Faith now published in the Year 1695. in answer to Dr. Lancaster's Queries before cited Great is their Confusion throughout their Books especially about Christ and the Scriptures and G. F. tells in his Several Papers for the spreading of Truth p. 17. That God is not the Author of Confusion but such hold the Truth in Vnrighteousness And G. W. and his Brethren in their Books frequently call to Priests