Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	doctrine_n	teach_v	6,712	5	6.4919	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65859	The contentious apostate and his blow refelled [sic] in a brief narrative of the unchristian deportment, opposition, and disturbance made by Francis Bugg, backslider, Isaac Archer, priest or vicar, Samuel Knowles, late curate, at a publick meeting of the people called Quakers held at Milden-Hall in Suffolk the 30th day of the 2d month commonly called April 1691, and in a short answer to F.B. his defaming pamphlet falsely stiled One blow more at new Rome / by G.W.	Whitehead, George, 1636?-1723.	1691 (1691)	Wing W1920; ESTC R27591	23,566	33

meet him or any of them face to face and Vindicate my own Innocency against his Malicious Charge But to this F. B. and his Party gave no answer only S. Knowles said they would consider of it And indeed Isaac Archer and he might have been more Ingenuous than to sign such an unjust Certificate as they have done upon F. B's Instigation it will no way redound to their Reputation or Credit Again F. B. proceeds with his Clamours charging us with being Deluders with Abominable Lyes Manifest Forgeries and Gross Perversions one instance whereof he may Recite as he saith out of our Book Innocency against Envy in Answer to his Quakers Detected p. 3. Where he saith We have grosly abused his Intention and by leaving out five words viz. in the beginning they taught have made him speak what is for our turn saying that he confesses to our Doctrin viz. That all men are enlighted by Christ according to John 1. 9. And to the Sufficiency of this Light of Christ to lead to Salvation without the help of Mens outward Prescriptions Forms c. p. 3. That he did plainly confess to our Doctrin herein is true still and our leaving out those five words doth not lessen his Confession nor will his now saying We have grosly abused his Intention be any just excuse but both idle and evasive as if his intention were not to confess that Doctrin or our Ministry which we still hold as in the beginning we taught whereas he hath contrariwise granted that he was still the more confirmed that it was a Dispensation of the Love of God sent as a Visitation to Mankind and being thus perswaded he was resolved to bear the Cross and did utterly dispise the Shame that attended us and our Message c. And that in this manner he saith we went on for many years and Loved one another with Love unfained and doubtless God blessed our Meetings with the comfortable Enjoyment of his Presence and as every man was perswaded by the Lord so he was frequently exhorted to walk See his Quakers Detected p. 3. before cited more at large from all which pray observe how plainly he hath confessed since he was Conformed to the Church of England in the year 1686. both to the Truth of the Quakers Doctrin Ministry Society Blessed Meeting and Immediate Teaching of the Lord which he saith was in the beginning as if now they were Declined however it was since they were a People Religious and Christian Society and he one among them according to his own confession and both these People called Quakers while in such Purity and Blessedness yea and Ancient Splendor also as he saith p 14. of his One Blow c. were all Dissenters from the Church of England and bore Testimony against the Clergy and Priests and Tythes their Covetousness Oppression and Persecution but now F. B. and not the People called Quakers is turned back to the Priests whom he testified against when he owned the said People to be the People of God and both sound in Doctrin and Practice who still persevere in their Testimony But F. B. is Fallen Back-sliden and Apostatized from his Testimony which he bore among the said People therefore he is the Apostate and not we and yet as a self-condemned person even since his Conformity is made to confess to the Truth of our Doctrin Conversation and Sotiety as it was in the beginning and for many years together when he owned us But now he walks quite contrary in his Conformity and Temporizing so that he cannot be Right now if he was ever Right among us But if he saith he is now of another Judgment as his Minister J. Archer would have him instancing Paul's saying He thought he might do many things against the Name of Jesus but was of another Judgment when Converted then this is to condemn F. B's own Testimony to the Truth of our Doctrin and Conversation which he hath given since he turned to the Clergy and Church of England and I could not find that either F. B. or his Minister could clear him of this Dilemma if ever he was in the Truth while he was among the People called Quakers or in Society with them he must be in Error now in his turning back to the Priests and Church of England but if he and his Teacher will conclude that he was always in Error while among the People called Quakers but now Converted and in the Truth This is to Condemn his own Testimony aforesaid Printed in the Year 1686. Quakers Detected p. 3. where since a Member of the Church of England he hath confessed to the Doctrin Ministry Christian-Conversation Love and Society of the People called Quakers and their blessed Meetings in the beginning and for many Years so that take it which way he or his now Minister will he is under a manifest Snare he is self-Condemned and his slight evasion will stand him in no stead viz. That he is far enough from confessing to our present Doctrin and Conversation and saying that though he did set forth what we held in the beginning yet that we teach the contrary now and what though Rome was once a glorious Church endued with sound Doctrin and many other excellent Ornaments yet by Innovatians and Mischievous Impositions she is utterly Deserted And his saying There is great difference between my saying in the beginning that they taught sound Doctrin c. and saying the same now p. 4. These Evasions and Shifts will not cover nor excuse him nor warrant his Temporising and turning to the Priests and Church of England contrary to that Doctrin and Testimony which he saith we Taught in the beginning but still he appears a self-condemned Person guilty of deep Hypocrisy therein acting contrary to manifest conviction in his own Conscience for wherein he falsly suggests we now Teach and Act contrary to what we did in the beginning he should rather have endeavoured to find out some other People whose Doctrin and Conversations are both sound and agreeable as he confesseth the Quakers were in the beginning or to consist better with himself he should see if he could find out some other glorious Church endued with sound Doctrin and excellent Ornaments but then it must be without either Canons Rules or Discipline that is neither the People called Quakers nor the Church of England which he Testified against when he was in Society with the Quakers in their Ancient Splendour according to his own confession otherwise he is still in the Mire and yet to seek being in Egypt sold thither As he saith Quakers Detected p. 8. and therefore no real Convert of the Church of England while he would make the People believe that he is for the Quakers in their Doctrin and Practice when most Glorious and Splendid and yet continues a pretended Member of the Church of England contrary to both But dare F. B. in Conscience now say that he is more Just more Pure

Years and Loved one another with Love Vnfeigned and doubtless God blessed our Meetings with the comfortable Enjoyment of his Presence and gave us Favour in the sight of men and not a word of Conformity was heard amongst Us for many Years together nor no Lording over each others Consciences but as every man was perswaded by the Lord so he was frequently Exhorted to walk c. Thus far Fr. Bugg G. W. The Question in Controversy between us is Whether the People called Quakers he Apostate from the Truth or F. Bugg Which may be Resolved from his own Book here since his Conformity he owns the said People to have been once no other than the People of God sound in Doctrin and Practice in Christian Love and Society and that God blessed our Meetings with the Comfortable Enjoyment of his Presence At which time the People called Quakers were Dissenters from the Church and Clergy of England and F. Bugg then with them and he writ then against the Priests and their Covetousness and Oppression c. F. B. I am sorry for that Pr. He is now of another Judgment G. W. When he so writ in the Commendation of the People and Society called Quakers he was turned from them to the Church of England whom he as well as the People called Quakers had Dissented from and when Dissenters were in the Truth according to his own now Confession positive and high Commendation of them from whence I infer That if he himself and the Quakers were once for many years together not Apostates but in the Truth when Dissenters he must needs now be the Apostate in his Conforming to the Church of England contrary to their Practice and Testimony when no Apostates for he cannot be in the Truth now and then too if right or in the Truth then he is not right now if he saith he is right or in the Truth now and not then this is to contradict his own Testimony of the Quakers and himself as having been a Christian Society and the People of God yea and that for many years as he saith so that if right then he cannot be right now as aforesaid being turned from what he was and owned then I would have him Answer and clear himself of this Dilemma if he can But instead of Answering he set to Reading on in his Book for that was much of his shift to evade and take up time in Reading in his own Books and Pamphlets instead of giving fair Answer or civilly Reasoning the Case G. W. Seeing F. B. undertakes not to wind himself out of the Dilemma see if thou that art his Minister can do it for him Pr. Mr. Bugg is now of another Judgment than he was as Paul was when Converted before he thought he might do many things even against the Name of Jesus but he was of another Judgment when Converted G. VV. This instance will not hold parallel with the Case of F. Bugg his is not a Conversion as Pauls was Paul did not say he was in the Truth or a Christian before Converted but F. Bugg as good as saith he and the Society of the Quakers were once the People of God and enjoyed his Comfortable Presence when Dissenters from the Church and Clergy of England but now contrarywise he is turned to them and Conformed and from the Society called Quakers I do not see how either he himself or thou canst clear him or bring him from under the Dilemma Is F. B. of another Judgment concerning the People called Quakers now than he was when he writ this Book in 1686 wherein he highly Commends of the Society called Quakers Pr. He is now of another Judgment G. W. Then he was of two different Judgments since he was Conformed to the Church of England Come F. Bugg what sayst thou Dost thou now disown what thou hast writ in Commendation of the People called Quakers in 1686 F. B. No I own what I then Writ G. W. Then F. Bugg and his Minister contradict each other he is of another Judgment saith the Minister No I am not saith F. B. I own what I writ F. B. The Presence of God may be among other Societies as Presbyterians Independents Anabaptists G. W. By the same rule his Conformity is so indifferent that he may as well joyn with any of those other Societies whom he never so highly commended of as he hath of the People called Quakers his Apostacy is apparent he cannot clear himself of the Dilemma before Rehearsed upon his own Confession which is plain an Argument as to Man from his own Confession which no doubt was from inward Conviction Pr. He 's Apostate from you but not from the Truth G. W. What saith F. B. to it could he be in the Truth both when in Society with the People called Quakers being Dissenters from the Church of England and now in his Conformity thereunto Pr. He Argues Argumentum ad hominem have a care how you Answer him there 's a Snare in it You are now of another Judgment F. B. I am of another Judgment G. W. Art thou of another Judgment than thou wast when thou writ this Book in 1686 concerning thy being a Member of the Society of the Quakers so call'd If so at the same rate F. B. may alter his Judgment every two or three Years and thus he may write Books and contradict them again then what Credit is to be given unto his Books or Scribling against the Quakers The cause of his turning from us as he pretends is that there are Canons or Rules among us required to be observed and he assigns us only two of those Canons First Not to forsake our usual Meetings in times of Persecution 2dly Twice Publication of Marriages before our Mens and Womens Distinct Meetings F. B. They have no Foundation in the Scriptures G. W. Yes but they have 1st Not forsaking the Assembling of your selves together as the manner of some is 2dly The intent and end our Womens Meetings is good and Warrantable by Scripture it is Religious and for the Exercise of a Christian Care with respect to Widows Fatherless Indigent c. And our Proposing Marriages twice to both our Mens and Womens Meetings is that both may Inspect them and see that they be clear and free from all Prae-contracts and have Consent of Parents and Guardians c. This is a Just and Righteous end which I hope you will not deny our Method herein hath been laid before the Civil Government and approved of as Laudable and more safe than the Method of those Priests of the Church of England who Marry persons Clandestinly without the knowledg and consent of Parents where Heiresses are Stoln and Marriages Theevish we have none such among us but due Publication and strict Examination and Approbation before Marriages be Solemnized among us Pr. I am glad you have so much Discipline among you G. W. But F. B. hath opposed it and left us on pretence of

acceptably unless we tell God the Name of those we pray for Surely we need not a False Hearted Apostate to dictate our Prayers to us Thy Hypocrisy and self-Contradiction also appears in one while seeming to be against Personal Reflections and calling Names c. And another while calling the People called Quakers Painted Harlot New Rome Rome's Sister c. which to excuse among other false Allegations and Defamations thou givest this for one Reason viz. By their valuing their own Traditions above the Scriptures p. 12. which is a notorious Lye and utterly denyed by us as the rest of thy Lyes and filthy abuses are with thy Lying conceited Rimes against us being not worth Reciting I leave thee and thy Works of Darkness and Envy to the Righteous Judgments of the Heart-searching God and thy Judgment lingereth not and thou shalt be Rewarded according to thy Evil Deeds it is high time for thee to seek Repentance before thou be cut off for thy Day hasteneth if thou wilt not be Humbled nor Repent Remember thou hast been and art Admonished and Warned And with what Face or Conscience canst thou finally appeal to God as knowing thou hast no Malitious intent nor nothing of Revenge or to pretend to be or Write without Prejudice or Malice And art not thou Joyned to such as say Prophecying and immediate Revelation are Ceased How then comest thou to take upon thee to Prophecy That our Mountain shall be laid wast and that we shall become like a wast howling Wilderness Dead Dry and Barren Which is thy own Condition thou art Dead Dry and Barren and yet presumest to be a Judge or a Prophet against others more Righteous than thy self our Mountain is the Mountain of the Lord it is Mount Sion that shall never be removed nor laid wast and it is Exalted above the Top of Esau's Mountain and in vain dost thou strive against the Lord's Mountain thou art not only Fighting and Striving against Man or Men but against the Lord his Truth and Power which is and will be too strong for thee thy great Iniquities are before him and thy Secret Sins are set in his sight even in the Light of his Countenance and both thy Secret and Open Wickedness is seen and Judged by the Lord look at home examin and consider thy own corrupt perverse and crooked Ways and seek Repentance if a place may yet be found for thee which I sincerely wish if it may yet stand with the good Pleasure of All-mighty God to Grant it And consider if thou hast not cause to fear thy day hastening Middlesex the 7th and 8th of the 5th Month 1691. From a Servant of Christ and Friend to thy poor Soul G. Whitehead FINIS ERRATA PAge 11. l. 7. r. F. B. l. 29. r. 30th l. 30 r. 1691 p. 15. l. 21 r. Crisp. A Catalogue of Books Printed for and Sold by Thomas Northcott in George-Yard in Lumbard-street JOhn Burnyeat's Works Price 2 s. 6 d. G. Keith's Presbyterian and Independant Visible Churches is New-England and elsewhere brought to the Test and examined according to the Holy Scripture Price 1 s. 6. d. His Way to the City of God 1 s. His Fundamental Truths of Christianity Price 8 d. Stephen Crisp's Alarm Sounded in the Borders of Spiritual Egypt which shall be heard in Babylon Price 3 d. His Epistle concerning the Present and Succeeding Times Price 2 d. G. Fox the Younger's Works Price 1 s. 8 d. Elizebeth Bathursts Truths Vindication Price 8 d. Sam. Fisher's Works Price 12 s. William Tomlinson's Innovations of Popery Price 6 d. Buds and Blossoms of Piety Price 1 s. G. F's several Treatises worthy of every true Christian's serious Consideration Price 6 d. R. Barclay's Apology for the True Christian Divinity Price 4 s. There is now in the Press Robert Barclay's Works which will be Finished in a short time and will be a Book of 12 s. † Rom. 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mas. Fem. ‖ So the Quakers were once a glorious Church by this comparison and both then and now clearly Dissenters from the Church of England † But since that work is become far more than in the beginning they may allow poor Men something to live upon who spend their time in Recording matters for them We hope there 's no hurt nor Apostacy in that