Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	holy_a	teach_v	4,620	5	6.0021	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30034	The painted-harlot both stript and whipt, or, The second part of Naked truth containing a further discovery of the mischief of imposition among the people called Quakers by reason of a certain law or edict made by G. Whitehead, S. Crisp, and others of the leaders and preachers of G.F's party ... strictly requiring us neither to forsake, decline, nor remove our meetings like wordly, fearful, and politick professors : whereby their usurpations are mainfest and how they began to exercise dominion over the consciences of their brethren ... / by F. Bugg.	Bugg, Francis, 1640-1724?	1683 (1683)	Wing B5380; ESTC R27234	84,858	88

came to pass being pursued by men fled away and hid themselves in secret and solitary Places but being taken they valliantly encountred with their Adversaries and ended the Combat with Martyrdom These were the Reasons Athanasius laid down in his Apology the which he wrote in the defence of his Departure from his Bishoprick in time of Persecution Gen. 17. Exod. 12. 1 King 18. to 25. King 3.17 18 19. Mat. 26. Act. 9. 2 Cor. 11. Deut. 4. Jos 20. Mark 13. Luke 21. Joh. 8. Joh. 11. Joh. 2.7.11 Thus do we see the manner of the Sufferings and the manner of the Saints Meetings was various and therefore the holy Apostle did not say you must neither Forsake Decline nor Remove your Meetings but his Exhortation was not to forsake the Assembling themselves together as the manner of some was and so as to the manner he left it to them who were to be exercised therein who were to wait upon God and to Worship him as he should order them by his Holy Spirit and the Guidance thereof and according to the measure of Faith they had received of him to bear up their heads in Suffering Times and if some met privately for fear of the Jews and other met in an upper Chamber yet the Apostle was far from calling them Night-dippers Skulkers and Creepers Cowardly Bass and Timerous Carna Policy Occult creeping creeping into Garrets Cheese-Lofts Coal-hoals and such like Mice-walks By-holes c. as G. Whitehead and W. Penn detractingly charge the Professors withall because they rather follow the example of the antient Christians than the Peremptory Decree Law or Cvnnon to be observed by us See the Preface to the Chr. Quak. and his Divine Test Vindicated the 333 334 pag. if the 2d Part by G. W. if we would be owned in the Church of Christ as before recited and yet who more Creepers Sculkers Timorous Occult and Cowardly Meeter than G. W. and some of his Brethren as is here sufficiently manifested especially if they get such Letters sent as was sent to me not to mention his Name to any particularly no by no means that doth not sute since this Act came out Objection By this time some may be ready to object and say That altho it cannot be denyed but your Ministers of the Self-saving and others-oppressing Principle have given just occasion for a publick Reproof not only by their making a Law for their Hearers that they should meet and not decline the same contrary to the very nature Tendency and Example of that Christian Liberty which was taught by Christ and practised by his holy Apostles and Primitive Christians as is evident by Scripture and by Athanasius his Apology and that themselves walk and Practice contradictory thereunto but also by their publick Defamations and scurrilous Invectives whereby they expose not only W. R. F. B. T. C. J. S. and those of their own Society to be Judases Beasts Dogs Wolves Children of the Devil yea Devils Incarnate c. but also every other Profession of People with whom they happen to controvert as if all others besides themselves were of old predestinated to Eternal Destruction and themselves the only Electives c. yet however for the sake of some amongst them a more private way ought to have been first used c. Answ In answer to this Objection I do say that I have wrote to them about these things for these seven or eight years and sent great part of what is here printed in Manuscript one Paper which I called A Cry for Justice another called A Prescript and Postscript another Speeches and Passages with divers other Letters endeavouring to let them see their Errour if possible c. And now at last I wrote to the Second-days Meeting the 10th of the 2d Mo. 83 signifying that if six of them i. e. of the Second-days Meeters would shew their publick dislike and non-approvement of G. W's Book called Judgment Fixed c. and R. S's called Righteous Judgment c. and the Advertisement prefixt thereon and signed by their Clark R. R. that then I would forbear any Reply to the said Books notwithstanding they had defamed me in a gross manner and all this for the sake of the honest-minded among them but no condiscention they can admit of nor no Answer have I received c. And if the said well-meaning People will sit down and consent to the perfidious Dealings of that Meeting and be more tame than the Nobles and Barons in the Reign of King Hen. II. Ed. II. Hen. III. c. who often called the proud Prelates to account and shewed what Enemies the Prelates were to the Peace of the Kingdom I cannot help it Nay the Women in London knocked at the Parliaments Doors in Olivers Time and called for Justice Justice on the behalf of J. Lilburn and others And if the People called Quakers will allow a few Usurpers Viz. G.W. St. C. G. Fox Ch. T. R. R. and a few others who neither consult Events nor fear Effects to sit Tyronising over the Consciences of their Brethren and never call them to an account and knock at their door and say What mean you to sit here What business have you here Why do ye give occasion for these Controversies Though you fear no Effects that may hereupon ensue yet we have cause though you study no Events yet we that are as much concerned as you do think that it stands us in hand to study the Events of these things Why do you approve of the Printing and Publishing of Books scandalous to Truth and the Professors of it and why do you deal thus treacherous with the People Why do you thus exalt your selves and make your Nest among the Stars and sit as a Queen saying I am and there is none besides me And that it may yet more plainly appear that I have wrote to them to the same purpose above recited I may transcribe my Letter Verbatim that I sent to them To the Second-day Meeters in London FRIENDS Forasmuch as those of Party with G. F. These look upon you to he the Eye for the Body and that altho any may say they are moved by the Lord to write an Epistle Message or Warning to a Nation or People yet say you by your Practice they ought to acquiesce in your adding diminishing and altering the same c. And thereupon you may remember that before I put forth my Book Entituled De Chr. Lib. c. I wrote to you not for your sakes or that I ever owned you to have any such Power conferred upon you or delegated to you above the rest of your Brethren by Christ Jesus who is Head of the true Church but for the Peoples sake who many of them mean well altho zealous for the Traditions of the Elders least Sufferings should be augmented to them through these publick Proeeedings c. signifying that if you who assume to your selves the sole Power in Affairs Ecclesiastical among the

THE Painted-Harlot Both Stript and Whipt Or the Second Part of NAKED TRUTH Containing A further Discovery of the Mischief of Imposition among the People called Quakers by reason of a certain Law or Edict made by G. Whitehead S. Crisp and others of the Leaders and Preachers of G. F's Party at a Yearly-Meeting or General Council held at London the 27th of the 3d. Mo. 1675 strictly requiring us neither to FORSAKE DECLINE nor REMOVE our Meetings like WORLDLY FEARFUL and POLITICK Professors Whereby their Usurpations are manifest and how they begun to exercise Dominion over the Consciences of their Brethren like the Gentiles of Old contrary to the Example of Christ Jesus his Holy Apostles and the whole Current of Scripture Testimony and like the fair-pretending fair-saying Pharisces are laying heavy Burthens and cruel Yoaks of Bondage on the Disciples Necks but will not ease with one Finger as this Treatise will fully manifest BEING ALSO A Brief Answer to a part of G. Whiteheads Book called Judgment Fixed c. and S. Caters Narrative Of which R. Sandiland's Book gave Advertisement that it was long since in the Press Entituled The Lib. of an Apost Cons c. Wherein the Liberty and Freedom that the said S. C. for bimself and his Brethren the Preachers of G. F's Party stand for and vindicate is manifested to be both Vnchristian Immoral and Injurious and as great an Oppression to many of their Hearers as that of Tythes so much by them disclaimed By a Lover of Justice F. BVGG Mildenhall the 16th of the 5th Month 1683. Therefore have I also made you to be despised and vile before all the People because ye have not kept my Ways but have been partial in the Law Mal. 2.9 Hear this I pray you ye Heads of the House of Jacob and Princes of the House of Israel that abhor Justice and pervert all Equity Micah 3.9 LONDON Printed by J. Gain for the Author Anno 1683. and are to be sold by F. Smith at the Elephant and Castle in Cornhill where also may be had the Authors former Book Entituled De Christiana Libertate c. which was Printed Anno 1682. THE Preface to the Reader Friendly Reader I WOVLD not be understood to write against the People called Quakers in general for I know that many of our Ministring Friends as they have not concerned themselves at these Monthly Quarterly Yearly nor Second-day-Meetings in making Laws Orders Directories and Prescriptions to bind the Consciences of their Brethren to the Observation of this that or the other Ceremony or Practice in Religion nor to impose doubtful Things upon them contrary to their Faith and Perswasion as knowing what is not of Faith is Sin SO ALSO in Suffering Times I have observed them to be as ready to Suffer and bear their own Burthen as to exhort others to Constancy and Patience and thereby have been good Examples to the Flock c. Neither would I be understood to charge G. F's Party with the grosser sort of Popery held by some Papists that I may quote as very unfairly and unjustly G. W. would insinuate W. R. to have done See Judgment Fixed c. pag. 53 54 55. Viz. Blood-Suckers c. No W. R's words will bear no such sence as to compare them to these or the like Practices neither would I be understood to intend any such Comparisons nor yet that they hold any Personal Correspondency with the Church and See of Rome or any of their Priests Jesuits c. Or that they have any design to advance the Interest of a Pope at Rome But if that which hath been reproved as Popish-like Doctrines by such called Quakers with whom my Adversaries were at Unity be practised by them then I may safely charge and reprove G. F. and his Party as guilty of Popish-like Practices Now see what such have told the Church of England and others to be both Romish and Antichristian First To accept any Principle or Practice as fundamentally true or Orthodox that is not laid down and avoucht to be such by the plain Text of Scripture See W. P's Caveat against Popery p. 37. more at large Secondly Jo. Cole says The Church of Rome doth not admit that every one should walk act as they are perswaded in their Consciences which is a Popish Practice See the Whore Vnvailed pag. 71 72. Thirdly R. Hubbertborn says That to impose any thing upon another Mans Conscience either to do or Practice is not to do unto another as he would have another do unto him and therefore is contrary to Christ's Doctrine and Antichristian See his Works pag. 188. And many such Places I could quote out of our Antient Friends Writings Now if I do not make it appear that such Orders have been made amongst us as cannot be avouched by the plain Text of Scripture and that G. F's Party like the Church of Rome will not admit that People should walk and act as they are perswaded in their Consciences and not only so but impose upon their Consciences both to do and Practice then indeed I am blame-worthy c. First then in order to prove See the Cannon and Directory made at a Quarterly-Meeting at Hadenham in the Isle of Ely and County of Cambridge the 1st of the 10th Month 1675 about publishing the Intention of Marriage as it stands Recorded in their Book Verbatim Viz. It is ordered and agreed upon at this Quarterly-Meeting that no Friends for time to come may permit or suffer Marriages without the consent of Friends at two Men's and Women's Meetings they being distinct and apart and the Man and Woman to come both to the said Meetings to receive the Answer of Friends that so no disorderly or indirect Proceedings may be carried on any more contrary to the Unity of Friends Where is now the plain Text of Scripture to avouch this or a President for it and the distinct Womens-Meetings unless in the Pope's Nunnery Where R. R. in his Few Ingredients says there is something like it Do they not by this Order say plainly That none shall walk or act as they are perswaded in their Consciences who are not perswaded thus to publish the Intentions of their Marriage and their Practice hath also declared the same Do they not by this Law or Cannon declare plainly that they impose both to do and Practice which is at once both Romish-like Papist-like and Antichristian And what we would not have the Church of England Men do unto us And for a Proof of their Executive Power and Practice as well as their Legislative see the Condemnation of J. A. who could not conform to their Orders who at Hadenham in the Isle of Ely and County of Cambridge was tryed and by Vote adjudged worthy of this Sentence following Viz. Hadenham the 4th of the 7th Month 1678. We at this Quarterly-Meeting having the business of J. A. his taking his Wife contrary to the Orders of Friends brought before us and Friends