Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	great_a	life_n	write_v	5,211	5	5.2860	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54151	The guide mistaken, and temporizing rebuked, or, A brief reply to Jonathan Clapham's book intituled, A guide to the true religion in which his religion is confuted, his hypocrisie is detected, his aspersions are reprehended, his contradictions are compared / by W.P., a friend to the true religion.	Penn, William, 1644-1718.	1668 (1668)	Wing P1301; ESTC R15309	49,937	66

Church of England a disowning of Monarchical Authority or right in the Stuarts Family Preaching and printing it a Toe of the Beast extolling the Covenant taking the Engagement being a Presbyterian an Independent a Millenary c. praying and swearing for Parliament Protectors Parliament again at last King and Bishops since those who have left King Bishops Common-Prayer c. and espoused the Interest of those other Powers who establisht other Methods both in Church and State were the best and most judicious Christians but to excuse this brazen Impudence and Hypocrisie he concludes Let not any Principles you have inconsiderately taken up so far engage you as to make you loath to return to wayes of truth and soberness But it would be considered it 's no disgrace for the wisest holiest and most learnedst men to retreat in some controversal principles and practices Reader will this fig-leaf garment cover the shame of this Guide's nakedness from thy discerning and censure I hope not but does not his covering stand in need of one who sayes the holiest wisest and most learnedst men may still be such and yet walk not in the wayes of truth and sobriety What weakness what ignorance what strange confusion's here from which I also must infer that since he is but here of late return'd to the wayes of truth and sobriety he all his life-time before walk'd in the way of error and madness Judge then how fit he was to preach others into the knowledge of the truth and a sober life Have not the people given him money for that which was not bread And further I would observe 't was in that time of error and madness he writ those wicked slanders against us who are called Quakers Sect. 7. I would observe before I finish that the entendment of his Book is not to press Conformity to any one in opposition to all other Constitutions otherwise than in a temporary sence for since it is his principle that such are the most wise and judicious Christians that have in all Revolutions complied in lesser matters it follows that the Church of England is no further concerned in this discourse than whilst she keeps the Power and Magistracy on her side for which of the seven sons viz. Lutherans Calvinists Anabaptists Arminians Episcopalians Presbyterians Independents being of the same Father with that known or unknown c. shall gain the Prerogative he by his own principles stands ready to imbrace him so that no longer than any of them have external Force to warrant their Commands and Impositions no longer should they be acknowledged but any other of them though remote in smaller matters holding the same Fundamentals is quite as esteemable in this Guid's account and those injudicious that concur not with his sentiments by which he does at once commend rather than excuse his past Compliance with those several perswasions and palpably discovers his readiness to do the like as otherwise conceiving it unwise they being the most wise and best Christians that yeeld in lesser matters But that which renders such Alterations suspitious to sober men is the never finding them convenient till change of Government makes them so for amongst the many transactions of this person's life I should not forget that when the fifth-Monarchy Principle was in esteem which would by no means dispense with any Earthly Monarch as belonging to the great Image J. Clapham prints a discourse in the vindication of it but the potent Argument of Cromwel's assuming it under the specious title of Protector clearly confuted this great Millenary as he at large acknowledges in his Epistle Dedicatory to him before his Book anciently writ against the Quakers so that the only constancy I can remarque of J. Clapham has been the keeping of his Parish through his very great inconstancy in his perswasions I hope by this time Reader thou hast well considered and narrowly inspected the qualities of this Guide which surely manifest themselves as detestable as any I have ever met withal his Ignorance Impudence and Hypocrisie but above all his hackney mercinary spirit which doubtless needs must leave such strong impressions as shall for ever make thee disesteem his undertaking And that the Quakers Innocency who he has so unworthily slandered without a proof to warrant his Aspersions shall not appear the less deserving favour and encouragement from thee however he has not been remiss in putting all his stratagems on foot to render them obnoxious to the fury and displeasure of such who have power to execute the resentments of their minds but rather let them have thy countenance as a people whose upright and industrious conversation renders them not less serviceable than exemplary Thus have I finish'd my third Chapter and hasten to my fourth which is a short Comparison of some of his Contradictions that whilst he runs insultingly upon us for ignorant erroneous and contemptible it may appear that his discourse requires an Errata CHAP. IIII. His Contradictions Compared Sect. 1. GOD hath in the framing of mans nature laid so deep an impression of Religion that there is no Nation but doth judg themselvs interessed therein Pag. 1. BUt as 't is a thing all profess themselves interessed in so there 's nothing men are at greater difference about some worship the Sun others the Moon or the Stars almost any creature from whence they received any benefit Pag. 2. In the framing of the nature of Man there are such Principles of Religion engraven in him as cannot be razed out P. 8 15 16. We read in the story of the Israelites the vanity of mans nature in matters of Religion P. 3 4 5. Is God's impression divided or the capacity he gave man so blinded as that it cannot discern betwixt Himself Sun Moon or Stars and is it possible that mans nature should be religious and its principles not to be razed out and yet vain in those matters and what spiritual benefit did any ever receive from Sun Moon or Stars that induced them to worship and adore them How greatly then doth it behove every man to make a wise choice of that God he intends to serve and that Religion he means to live and die in P. 2. Mans eternal happiness or misery depends on the right knowing God or his mistake about it P. 2. There is a necessity men should be of some Religion p. 14. On the right chusing ones Religion or our mistake about it eternal happiness or misery life or death depends p. 16. To chuse deliberately what God we will serve and then resolve to cleave unto him p. 15. The dream that every man may be saved in his own Religion if he be true to it is more becoming Turks than Christians p. 17. O strange contradiction has man a liberty given nay advice grounded on necessity to be of some Religion and not only to chuse what God he will but also to live and die in his service and yet damn'd if

of a Saviour to effect what after follows on the behalf of distressed mankind If the Father did appoint the Son than 't was not voluntary or an Act springing from his own arbitrium for that 's the strict and true signification of it but the Fathers so that by consequence Christ was not the cause but the effect of Gods love to man which contradicts the ground of that satisfaction many have conceived themselves secure by and interessed in But because this Doctrine has been much controverted and that the World of called Christians are bearing hard hereupon according to their variety of apprehensions as the onely support I shall a little query in the matter leaving it to this Guide to direct unto the end of what I ask for barely to lay down a Doctrine without the least proof is so irrational as I know none but would be rather forward to reject it though in measure true because void of a Reason to maintain it He sayes That Christ took upon him our sins and has given himself a Sacrifice or in other terms has satisfied the justice of the Father displeased with man Query 1. Whether he satisfied as God or man If as God Because no meer Creature can Then Q. 2. Whether this does not split the Unity of the Godhead which sayes this Guide is the same in Father and Son and make a duality in Natures as well as in Persons since the one is the Appointer the other the Appointed the one Designer the other Designed the one Satisfier the other Satisfied Q. 3. Whether since the Godhead is but one pure Act it 's not to say the Father sent the Son the Son the Father the Godhead the Godhead Q. 4. Whether the conception of the appointment preceeded not the 〈◊〉 of obedience in the appointed Q. 5. Whether Relatives are predicable of a Diety having their Primitives which supposes priority in time as well as Nature Or how commanding and obeying Acts can be soberly affirmed of the Divine Being Q. 6. Whether it is harmonious with reason or according to Scripture warrantable to say That Christ as God satisfied his Father Since 't is to make God resolved to have satisfaction somewhere and none being of ability that the same Godhead should pay it that his Mercy should pay it his Justice that one Attribute so called should deny an Acquittance till to ther had solv'd the Debt God the Father standing off in high displeasure and on his tearms and the same Godhead in the Son designed to satisfie Q. 7. Whether if there be not distinct properties and attributes in the Father and Son but are one pure Being and Godhead concurring in the Conception Progression and Perfection of all Acts it is less reasonable and necessary that the Justice of the Son should have an infinite satisfaction paid it than the same attribute in the Father If as Man Q. 8. Whether if the Justice of God be infinite his satisfaction ought not to bear a proportion therewith Q. 9. Whether Christ Jesus as Man could offer up an infinite Sacrifice to satisfie the infinite displeasure of his Father paying all due respect to his very great afflictions which were sustained by him in his fulfilling his Fathers Will and really were towards the Salvation of mankind as a pleasant offering If as God and Man Q. 10. Whether if two mediums be singly inconsistent with the Nature of the end for which they were propounded the conjunction of them does not rather augment than lessen the difficulty of atchieving it Q. 11. Whether 't is not to depaint the merciful God most revengful that not being able to have his satisfaction where 't was owing would take it where it was not due Q. 12. Whether it were not more suitable to Truth and Scripture Record to avoid all dark conceits Schoolmens quiddities and vain janglings and to believe That God was and is in Christ who is in us except we be Reprobates reconciling the World or men unto himself by removing that unrighteous and self-exalted nature which ruled as God in their hearts and by his Glorious Light giving them to know the Glory of God in the Face of Jesus Christ Then must not Reader from my querying thus conclude We do deny as he hath falsly charged us those Glorious Three which bear record in Heaven the Father Word and Spirit neither the Infinity Eternity and Divinity of Jesus Christ for that we know he is the Mighty God nor what the Father sent his Son to do on the behalf of lost man declaring to the whole World We know no other Name by which Atonement Salvation and Plenteous Redemption comes but by his Name are according to our measures made sensible of its mighty Power but rather to let thee see how unsatisfactorily he has imposed Religion on the World and how exceeding open he layes his Principles to the objection of every reasonable Inquirer for whilst he undertakes to dress up a Religion that shall excel all others and boldly recommends it to such who are resolved to be of some Religion as if there did accompany it such undenyable evidence that though it might effect little upon the loose and dissolute Atheist to fix his moving mind yet questions not the good success it might have upon the Religiously inclined he in reality has not brought a Proof or solid Argument as encouragement for any to embrace them Sect. 15. His last Cardinal Doctrine I am come to after which it had been more proper some may think to have inserted the preceeding Caution but since this may not give so much occasion to such as watch for opportunities to raise their misty suspicions and that it might be too remote from those passages for the better explanation of which it purposely was mentioned I have the rather placed it here and now for the examination of this his last Fundamental That our Redeemer the Lord Jesus Christ having all power in Heaven and in Earth given to him hath made 〈◊〉 〈◊〉 and caused it to be proclaimed to the World wherein he promises Pardon and Salvation to all that shall sincerely accept him for their Saviour He boldly calls him his Redeemer not observing how unsutable his Life and Doctrine is with the Redeemed of the Lord for whosoever is redeemed by Christ is perfectly so inasmuch as all his Works are perfect but as this Guide's conversation manifests the contrary by his very great miscarriages so does his Book for Paul testifies to all That Jesus Christ was sent to redeem not onely from iniquity which might admit of a distinction by froward and unclean Spirits but all iniquity therefore this person has spoke too largely in calling the pure Jesus his Redeemer for such imperfect works would very much disgrace their Author nor is there any thing so much stumbles Infidels and brings a reproach upon the Christian Religion or dishonour to the Holy God is Priests and People writing talking and fighting hard

Resurrection of the just and unjust Last Judgment Heaven and Hell as future rewards they believe and confess And as my faithful Testimony both to their Life and Doctrine I am necessitated to declare and be it known to all that ever knew me that when the unspeakable Riches of God's eternal Love visited me by the call of his glorious Light from the dark practices wandring notions and vain conversations of this polluted world and that my heart was influenced thereby and consequently disposed for the more intimate and sincere reception of it those very habits which once I judg'd impossible whilst here to have relinquish'd as well as I was unwilling and did allow my self a liberty therein because not openly gross or scandalous I thought my self excusable became not only burdensome and by that Light manifested to be of another nature than that which I was call'd to the participation of but in my faithful adherence to its holy counsel and instructions I was immediately endued with that power and authority as gave dominion over them and being in measure redeemed from that to which the Curse is pronounc'd I sensibly enjoy'd the Blessings that attend a Reconciliation And never since I have been conversant with their Principles thus odiously describ'd by him have I found one Article that did not receive a full and satisfactory assent from that very Grace Spirit or Light of God which first called me from the gross impieties vain entertainments tempting glories and will-worships of this generation And as I have the seal of God's eternal Spirit of Love upon my soul as an infallible Assurance so since my first frequenting of them and their Assemblies I have observ'd that holy innocent and righteous conversation which harmonizes with the severity circumspection and self-denying life of the Gospel and testifie as revealed from God that since those Centuries in which the Apostasie eclipst the beauty of the primitive Light there has not been so glorious a discovery of Spiritual Pure and Evangelical Worship Life and Doctrine as God hath in his Loving-kindness rais'd the so much despised Quakers to own practise and declare amongst the Nations as the good old way of Holiness that leads from Intemperance Vanity Pride Oppression and the love of this World 's perishing glories to that everlasting Joy and Rest which is reserv'd for the People of the Most High God In short they are found in Principles zealous for God devout in Worship earnest in Prayer constant in Profession harmless and exemplary in their Lives patient in Sufferings orderly in their Affairs few in Words punctual in Dealings merciful to Enemies Self-denying as to this Worlds Delights and Enjoyments and to sum up all Standards for the God of Heaven against the Pride Cruelty Lust Avarice c. of this Godless Generation whom the unborn shall call Blessed when their Testimonies be finish'd and they gathered into the unspeakable Solace and possession of God's eternal Presence yet are they concluded by this uncharitable Guide not company for Christians but I am perswaded that the more discreet will not relax their good Opinion for his slanderous reflexions but rather thence renew occasions of further expressing their Candor and Humanity And I hope their discreet and inoffensive deportment will perswade all people they are not as deserving their ill thoughts as envious and self-interessed Priests have endeavoured to insinuate CHAP. III. His Hypocrisie Detected Sect. 1. THough manifold are the Stratagems of Satan that old Serpent by which he does surprize the immortal Souls of men with most deplorable woes and everlasting misery yet is there none that proves so generally effectual as Hypocrisie It s his Mysterium Maximum A study and employment fit for none below the form of his Arch-Angels such make his Archest Emissaries and most subtile Meanders Sublime Devils masqu'd with the vizard of Sincerity palliating themselves from what they really are by seeming what as really they are not outside wash'd Platters Wolves in Sheeps cloathing Inside rotten but outside whited-Sepulchres In short the muddy Sensualist refin'd to a counterfeit Fidelity and imitation of the form of Godliness the more unquestionably to deceive and securely to insinuate candid apprehensions of his purpose who is the most impudent dispiser of God destroyer of Souls contemner of Laws perverter of Truth and treacherous to the end against whom the sharpest woes are denounc'd and punishments reserv'd to eternity How far this Guide has rendred himself obnoxious to the character of a Hypocrite it is our business mainly in this Chapter to discourse But lest his dissimulated Condescension and pretended Christian Instructions as inducements to Conformity should so far prevail upon the unacquaintance of any with his spirit and notorious practice through all Revolutions as to believe they may deserve my observation and reply since 't is irrational to argue the unsoundness of a Principle from the confest imperfections of its Defendants I shall a little hint at the chiefest of his Reasons as well to manifest 't was not so much a general as an individual concern that interested him in this undertaking as to prevent if possible his ingratiating his Motives to Conformity with the minds of such as are inclinable to temporizing he states his Question thus Sect. 2. VVhether it be a duty for Christians to hold communion with the Church of England according to her present Administrations Had this Guide the least honesty it should not be a question with him now although I fear he is scarce so honest as to make it one my Paradox is Orthodox or been conscientious in his former perswasions but having ever forfeited the reputation of a sincere person and not being esteem'd other than a gross Temporizer I easily shall grant it very requisit for him whose belly is his god and that minds earthly things to commune with the Church of England in her present Administrations but as for Christians I shall not ask his leave to dissent unless he can produce better Arguments to warrant his confident Assertions his first runs thus It will not be denied by all dissenters that have understanding and sobriety in them but that here is a clear profession of all those fundamental points of Faith which are accounted amongst Christians necessary unto Salvation yea such a pure confession of other points of a secondary nature that there 's scarce any other Church in the World that God hath blest with a greater purity What strange confusion and unusual impertinency is this would not half-witted people blush to venture abroad in print with such expressions Surely this Guide was grosly fond of writing Books that rather than be quiet should with such greediness expose his ignorance to vulgar censure for if the Dissenters he writes against confess the Church they separate from to be greatly pure in Fundamentals and things of a secondary nature how is it possible according to good sense they can be termed Dissenters in Religious matters I shall

that a Form of Prayer was establish'd till sometime after his death And this Guide himself acknowledges in his Stone smiting the Image on the feet that the Apostacy was began the Empire yeelded up to the Papacy the primitive purity of Christian Worship fail'd and became corrupted and let him tell me if the Worship of the Church of England had not its beginning there at least those things he calls Additaments and Modes so that they are not concluded as necessary by any Light or Prudence but innovated by a vain formal and superstitious nature Besides examine the contradiction of his own Assertions God must be worshipped in Spirit and yet in Form Forms are not only of Legal but of Gospel-Institution and yet whether Prayer be within Book or without Book it matters not It s a vain delusion to think that the Spirit should discover all deep Mysteries p. 111. VVherein you are otherwise-minded He will REVEAL the Truth the Mystery unto you pag. 46. The Spirit of God teaches not by such immediate Enthusiasms or Revelations p. 111. God will REVEAL his Secrets to such as fear Him and lead you by his Spirit p. 46 47. If it be a vain delusion to say the Spirit only can discover all deep Mysteries pray what is it to say it shall reveal the Truth which comprehends all and that it will reveal God's Secrets what are they but Mysteries And if God's Spirit does not teach immediatly why does Clapham say that it will REVEAL God's Secrets and lead us which implies the familiarity and constancy of his presence What contradiction's this Sect. 4. For who is there of the highest Form of Christians that are ascertained that in every particular doctrine and practice that these be in the right seeing the best of men are imperfect and may and do erre p. 53. Let the Doctrins and Mysteries of Faith you receive influence your hearts lives sanctifie change them Rest not in the Form of Godliness without the Power of it p. 27. God only is to be sanctified of all them that come near to him p. 70. Who is in all things free from error What Church or Person upon Earth p. 65. For what Churches are so pure but they have some defects errors or corruptions p. 81. In the Church of England is a professed renunciation of the Devil the World and the Flesh with ALL their sinful works and lusts p. 70. The Quakers trust in a pretended sinless perfection p. 63. Let this Truth influence your hearts and lives so as you sincerely obey the Gospel and live in the daily expectation of the coming of the Lord and give diligence to be found of him without SPOT and BLAMELES p. 40. Here 's the perfection of his contradictions 1. Is it sence to affirm that Societies are sanctified and chang'd and yet imperfect corrupt and erroneous 2. If God is to be sanctified of all that come near unto him then such as can't sanctifie him cannot approach him but Clapham and such as cry They have no health in them and consequently unsanctified cannot sanctifie the Lord therefore can't they approach him 3. He asks the question What Church is without corruptions and as patly answers it The Church of England for she renounces the Devil the World and the Flesh with all their deceitful works and lusts So that perfection is an Article of Clapham's Faith as being of that Church 4. And why should he be angry that the Quakers trust in a sinless perfection as that which will exceedingly rejoyce at the appearance of their Lord Since he has found so suitable a defence that in so many words admonishes all to give diligence to be found of him in peace without SPOT and BLAMELES And Reader though he never did intend by his Discourse a Vindication of the Quakers Principles yet may'st thou easily perceive how he is left of God in this conceited undertaking to manifold gross contradictions and whil'st he would be thought competent to enervate such Opinions as don't quadrate or agree with his his Book is made his confutation Nor have I hinted at the moity because I would avoid prolixity professing in sincerity I scarce have ever read such a compendium of absurdities although when first I saw his Treatise I was in expectation of some essay or new Atlantis in Religion as might if not deserve an approbation of its Doctrine at least have manifested the ingenuity of its Author but to find the gleanings of some mouldy Authors and dark suggestions of unwarrantable Tradition venture to put a cheat upon the World under the specious Title of a Guide who had not gone a page before he lost his way at once exprest more ignorance and impudence than any piece I have met with since I have held the least intelligence with Books and I hope what hath been already writ will by thee be esteem'd a sufficient answer to this Guide and so unvizard his designs as neither thou or any else from thence shall take the least encouragement to embrace his Religion or give entertainment to his false Aspersions but rather am willing to believe that persons ingenious and deliberate will never look upon a time-serving Priest thus circumstantiated with great variety of misdemeanours or any thing his parts and mallice can suggest so favourably as to accept his sentiments to the apparent prejudice of such whose carriage and correspondence amongst men are in the general confest to be discreet and friendly for if the Persons invested with Authority shall once admit of implicit apprehensions for their Rule and that from one whose very actions carry such undeniable malignity with them those differing Perswasions against whom he may have treasur'd up revenge must certainly expect the effects of their severity and displeasure let them in other matters where publick preservation is concern'd appear never so ready and contributory But such procedures relish rather of Romish bigottry and inhumane inquisition than Christian tenderness and humane prudence For as a gentle treatment of Dissenters has ever been the most effectual way for uniting differences in Religion at least preserving of the peace so should all Magistrates remember if they please that their Authority cannot reasonably extend beyond the end for which it was appointed which being not to inthrone themselves Sovereign Moderators in causes purely Conscientious and relating to a World in which they cannot pretend the least Jurisdiction but onely to maintain the impartial execution of Justice in regulating civil matters with most advantage to the tranquility enrichment and reputation of their Territories they should not bend their Forces nor imploy their strength to gratifie the self-seeking spirit of the Priests or any private interest whatsoever An Exercise below the dignity of their Office and much too narrow for that universal influence it should have upon the Publick Sect. 5. But to conclude judicious Reader hold not so slight an esteem of the Quakers Principles because decri'd by such