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death_n	life_n	lord_n	word_n	9,286	5	4.0695	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57953	Quakerism is paganism, by W.L.'s confession; in a book directed to Mr. N.L. citizen of London: or, Twelve of the Quakers opinions, called by W.L. The twelve pagan principles, or opinions; for which the Quakers are opposed to Christians examined and presented to William Penn. By W. R. a lover of Christianity.	Russel, William, d. 1702.; Roberts, Daniel, 1658-1727. aut	1674 (1674)	Wing R2358; ESTC R219761	57,659	96

as it is by him applied to that Sacred Person before defined His words are these Messias doth solely and singularly betoken Christ as it is interpreted John 1. 41. and 4. 25. For though the word Mashiach in Hebrew in the Scripture signifieth any Anointed one whatsoever yet in this Greek form Messias it never signifieth but only Christ Nor is the Hebrew word used in Hebrew Authors but in the same sense and so it is used infinitely among them Sometimes set single without any other addition and very often with this addition Melech Hamashiach the King Messias In this propriety the word is used Dan. 9. 25 26. Psal 2. 2. and so it was confessed by the ancient Jews Mr. Lightfoots 2 d Part of his Harmony Critica Sacra p. 136. Now seeing Christ is thus exalted at the Fathers Right-hand to be a Prince and a Saviour to give us Grace here to enable us to do his will and Glory hereafter far surpassing all our Obedience let us therefore believe in him for the pardon of our sins as he is a Priest receive his Doctrine as he is a Prophet and submit to his Laws as he is a King For whosoever shall be found so doing and continue therein faithful unto death they shall certainly receive that Crown of Life and Glory which God hath promised to them that love him I shall conclude in the words of the Apostle Grace be with all them that love our Lord Jesus Christ in sincerity Amen Quakerism is Popery Revived OR Some of their Old Opinions put into a New Dress and Asserted by the Quakers to be New Discoveries of the Light within them THere are two General Principles must be received by every one that will be either a Quaker or Papist 1. That the Scriptures of the Old and New-Testament are not the Rule of Faith and Practice 2. That there is some other Rule of Faith which is Infallible To prove this I shall quote their own sayings that you may know I do not wrong them The Quaker saith thus Will. Penn in Reas ag Rail p. 48. We deny the Scriptures to be the Rule of Faith and Practice in honor to that Divine Light that was the Author of them Edw. Burrough's Works p. 62. He that perswades people to let the Scripture be the Rule of Faith and Practice would keep people in darkness Geo. Whitehead Dip. pl. p. 13. It 's Idolatry to call the Bible the means of our knowing God And in his Book entituled Christ Ascended p. 11. You are walking by your fancies and imaginations who set the Scriptures in the place of Christ as your only absolute Rule and Ground of your Faith and Knowledg G. W. in Enthusiasm above Atheism p. 20. saith As for W. Penn's saying That our Belief concerning the Scriptures is that inward Testimony that we have received from the Holy Light within us to the truth of those sayings He concludes thus Wherefore the Scriptures are so far from being the great Rule of Faith and Practice that the Light of Christ within is both our Warrant and Rule for Faith in and Obedience to them And in p. 27. he blames his Antagonist for saying The Doctrine contained in the Scriptures is the Rule of Faith and Practice telling him He should rather have said A Rule subordinate to the great Rule of Faith and Practice to wit That Divine Light And yet saith p. 49. But if he pretend the Spirit to be his Rule then the Scriptures are not Having heard what the Chief Men in the Quakers Ministry have said be pleased to hear what some eminent Popish Priests have said and you will see that this is no new Doctrine The Papist saith thus Eckius Luthers Antagonist in his Book of Faith and Justification The end that moved the Evangelists to write was not because they would have their Writings to rule over Religion and Faith but rather that they should be subject unto it Coster saith the same in his Enchiridion of Controversies And in Chap. 71. The Scriptures are as a Nose of Wax that suffers it self to be turned this way and that way Turrianus p. 250. If Christ had left no other Rule of our Faith than the Scriptures we should have had nothing else but a Delphian Sword Bellarm. de verbo Dei non Scripto Lib. 2. saith The way to keep men sound and undeceived about Religion is to forbid to the Laity or worldly men the reading of the holy Scripture as being the occasion of many Heresies Lib. 4. For although the Scriptures is God's Word nevertheless it can have no Authority without the Churches Approbation being an imperfect broken and lame Rule for there is not comprehended in it all things that are necessary for God's Honour and our Salvation but what is wanting must be supplied by unwritten Tradition Lib. 4. cap. 12. The proper and principal end of the Scripture was not that it should be a Rule of Faith but a profitable Admonition to make men entertain the Doctrine of Preaching Secondly There is some other Rule of Faith which they both say is Infallible 1. The Quaker saith It 's the Light in the Body immediate Inspiration or Enthusiasm by the Light within them which is the Infallible Rule George Keith saith That Will. Penn hath immediate Inspiration as the primary Rule of his Faith and Practice See the Quakers own Account of the Wheeler-street-Meeting p. 56 57. And in answer to Mr. Ives 's Demand To give one evidence that they had Divine Inspiration for the Rule of their Faith and Practice he saith p. 62. It is sufficient that we have the witness in our selves Page 65. We profess and experience Immediate and Divine Revelation as the Ground of our Faith and Testimony And in his Looking-Glass for Protestants p. 29. he saith And this is our Faith in all these particulars who witness unto the Immediate Teachings of God by his Spirit in our hearts Geo. Whitehead Enthus above Atheis saith p. 19. But Enthusiasm taken simply as a Divine Inspiration or breathing into by a Deity we do assert and contend for in the best Acceptation I never thought the Quakers would have owned themselves to be Enthusiasts in Print But what may they not come to in time Page 22 23. he saith We do therefore assert the sufficiency of this Divine Illumination as being of it self able to shew and reveal to us what we ought to believe and do in all things And p. 24. he saith By their Preaching and Writing they proclaim the sufficiency thereof And p. 52. to shew that they are free from Error and Incongruity he saith It is true that we affirm the light of Christ within to be an Absolute Rule teaching men that follow it what they ought to know believe and do And in the same page he saith That he viz. his Antagonist falsly supposeth a defect in the Light and in our Ministry directing thereto Then they must be both of them sufficient and infallible if

Properties of a Humane Person were found in Christ Ergo he was a Real and True Man To deny the consequence of the Major is to take away the very Rule of Distinction between the Species of different Creatures so that if that be denyed then they may call a Man a Horse and no body can contradict them The Minor I prove thus The Scripture tells us that Christ was made Flesh and made of the Seed of DAVID according to the Flesh made of a Woman did partake of the same Flesh and Blood that Children do that he was Born of the Virgin Mary he did hunger and thirst eat and drink speak and sleep was lyable to all our Temptations yea was Tempted in all points as we are did Travel from one place to another was exposed to so many Sufferings that he was called A MAN of Sorrows and lastly as the greatest Demonstration thereof He who had a Reasonable Soul and a True Body did lay down his Life as a Ransom for us being himself Subject to Death even the Death of the Cross from all which I draw this Conclusion Christ was a Real and true Man But saith W. L. God manifest in the Flesh is yet so great a Mystery that I know no Catechisms free from some seeming incongruities attending the questions about it 〈◊〉 Sure he should have excepted Smith's Catechism and the Catechism of the Quakers great Prophet George Fox for they say they speak and write by an Infalliable Spirit unless he doth not believe they have Immediate Revelation for the Rule of their Faith and Practice notwithstanding they so confidently Assert it But perhaps we are to understand him thus That though there be some seeming Incongruities in them yet they are not Really Incongruous if so then the dispute about that point may soon be ended But to take him as I conceive he would be understood and as indeed his words do signifie then it 's to make this Doctrine so doubtful that in his sence it is lost labour to enquire about the Truth of the Proposition viz. Whether Christ be Really a distinct Person without us or no and a thing not to be Resolved To that I would give this Answer It doth not follow that because there may be some Questions asked about the Manner how that great Work was Accomplished of God's being Manifest in the Flesh which is the wonder of Men and Angels that cannot be resolved by any Man That therefore we should disown it as the Quakers do and conclude that no man can know de facto that such a thing was For though I do not know what moved W. L. to write nor what reward he expects for writing yet I know he did write W. L. cannot tell me how the Bones do grow in the Womb of her that is with Child and yet he knows they did grow there or else they had not been He cannot tell me how the Corn that is cast into the Earth doth grow to be what it is at Harvest and yet he knows it is so A Stalk an Ear c. By the same Argument that W. L. makes it doubtful whether Christ be a distinct Person without us and the Quakers deny him so to be a man may make it doubtful yea deny that ever the Heavens and Earth were made and so not only be no Christian but an Atheist for it 's evident when the most learned Men come to examine every point concerning the Creation of the Heavens and Earth and the things therein as how and what and where and in what manner and when things were done it doth astonish them all to consider the difficulties which they find and the depth of such infinite and inscrutable Mysteries We may as well by William Luddington's way of reasoning conclude that these things had no beginning nay that they are not notwithstanding the Scripture saith so plainly Gen. 1. 1. In the Beginning God created the Heavens and the Earth and we see them with our Eyes And by the same parity of Reason because our Saviour saith John 3. 8. That the Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth A Man may conclude that the Wind hath not its Origination and Termination but how absurd such a conclusion would be I leave to the Judicious to determine I hope W. L. will acknowledg That it is the Indispensable duty of all Men to know God and to believe that he is and yet there may be some Questions asked about it that no man living can resolve I believe the Quakers themselves though they say their Soul is a part of God and the light they have in them is God himself yet they would be as much puzzled and find as hard a Task on 't as W. L. saith one Simonides did when he took upon him to define what God was But must we therefore turn Fools and Atheists like him that Holy David speaks of Psalm 14. 1. And say in our Hearts there is no God Reader I am greatly offended when I find men trifle as this Man doth about the most Sacred and Divine Truths of the Gospel and strain their Wits to root up Religion out of the minds of Men for I know through grace that nothing can make a man so happy as to be truely Religious that inriches the Soul with Divine Truths and Heavenly Graces but these Men take away him whom the Father hath anointed and filled with Grace and Truth and appointed to reveal unto us the most glorious Truths of the Gospel and to give us Grace to inable us to obey his Will from whom the Apostles and first Christians did receive BOTH John 1. 16 17. And of his fulness have all we received and Grace for Grace For the Law was given by Moses but GRACE and TRUTH came by Jesus Christ It 's not sufficient for them to say they do own there is a Christ when they intend not the MAN Christ Jesus but a Christ of their own setting up and adoring as such to wit the Light within them For our Saviour saith If ye believe not that I am HE ye shall dye in your Sins John 8. 24. The JEWS could have said asmuch for themselves as that and more too for they did not deny a Messiah but believed he should come yea and be a MAN also when he did come yet they and the Quakers are both agreed that the Man Christ Jesus that is come in the Flesh is not HE and that the True Christ can never dye and be made a Sacrifice for Sin That the Jews were of this Opinion see John 12. 32 33 34. And I if I be lifted up from the Earth will draw all men unto me This he said signifying what death he should dye The People answered him We have heard out of the Law That CHRIST abideth for EVER And how sayest thou the SON of MAN must be lift up Who is this SON of MAN That made

that Law which Christ came not to destroy but as our example to fulfil we can never be justified before God Nor let any fancy that Christ hath so fulfilled it for them as to exclude their obedience from being requisite to their acceptance but ONLY as their Patern W. P. Sandy Found p. 26. W. L.'s Reply is How T. H. puts an ill face upon an honest Sentence and repeats W. P.'s words as cited by T. H. and endeavours according to his accustomed manner to excuse his great Friend W. P. but so faintly that it expires with the breath that names it And being soon spent he concludes in these words But take it at the worst as in the Charge though I will not justifie it so worded and understood as T. H. doth yet methinks its too harsh to reckon it Heathen Doctrine I would rather have compared him to Apollos and wishing him a little more fully instructed in the ends of Christs Life and Death have passed it by But before I pass it with you give me leave to ask a few Questions 1. Why you say This is an honest Sentence of W. P. and yet afterwards say you will not justifie it Sure you are very inconsistent with your self 2. Why you say T. H. puts an ill face upon it when he repeats W. P.'s words as you your self do and as they are in his Book 3. Why you say it s too harsh to reckon it Heathen Doctrine when the word Heathen is not so much as mentioned by T. H. Sure W. L. hath the word Heathen by Inspiration or else he would never hit of it so often as he doth 4. Why should you compare Will. Penn to Apollos Do you think him so great a man for Water-Baptism when he denies the Baptism both of John the Baptist Christ and his Apostles who were all for Baptism in water 5. Why do you suppose that W. P. wants to be more fully instructed in the ends of Christs Life and Death Is it possible that you should imagine the chief Freacher of and Disputer for the Quakers to be ignorant of the ends of Christs Life and Death If so what Opinion must you needs have of the ignorance of many hundreds among them that are men of an Orb much inferior to W. P. Surely they must be ignorant indeed 6. But pray tell me how it 's possible for any Quaker admitting their Notions to be true to be ignorant of any thing that is knowable and necessary to be known seeing they say They have immediate Revelation for the Rule of their Faith and Practice and could have known all that is in the Scripture if it had never been written there ONLY by the Teachings of the Light within them But I wonder they should be so ignorant as not to know the Author of the Quakers Quibbles Sure they need not have come so often to the Bookseller to have known if the Light within them could have taught them all things If they shall object and say It is matter of Fact I answer So are many things written in Scripture as the names of persons the places of their dwellings things done by them c. and some of them five thousand years ago And shall I think they can know things done at so great a distance seeing they are so ignorant as not to know things that are done at present 11. Pagan Principle THe eleventh Charge against the Quakers is That the Doctrine of Christ's Satisfaction is Irreligious and Irrational T. H.'s Proof is out of W. P.'s Sandy Found p. 22. where W. P. speaks thus Consequences that is from this Doctrine Irreligious and Irrational and concludes one of his Consequences thus O the Infamous Pourtaiture this Doctrine draws of the Infinite Goodness Is this your Retribution O Injurious Satisfactionists Thus saith W. P. But what saith W. L. W. L. Substract but the word Irreligious and there have been others neither Quakers nor Heathens nor Illiterate men that have thought the common understanding of Christ's Satisfaction as between Creditor and Debtor to be Irrational and therefore have Queried how Free-Forgiveness and Full-Satisfaction can stand together I perceive T. H. is no Forger in this neither But to Reply to W. L. 1. As to what he saith Substract but the word IRRELIGIOUS c. Answ I answer Take away but the word IRRATIONAL too and then the Doctrine of Christ's Satisfaction is But who knows what But W. L. may remember it 's put in by W. P. and therefore the word irreligious is not to be substracted for he speaks by immediate Inspiration as G. Keith hath lately attempted to prove in a Publick Dispute And though he could not make it out yet they would have People believe it without proof for they say they witness it and that may go very far with such ignorant men as W. L. represents the Quakers to be 2. But if W. L. had come to me for advice when he had been writing on this subject I could have taught him a nearer way to the Wood than he hath gone For if he had but taken away Ir from both the words then it had been thus That the Doctrine of Christ's Satisfaction is Religious and Rational And if he could but have perswaded his intimate Friend W. P. and the rest of the Quakers to have believed it then I would have perswaded T. H. to have substracted the whole Charge and so the Dispute between him and them as to this particular should have been ended But I have cause to fear W. L. will not undertake that because he is so indifferent about it himself saying That for the sake of more necessary Truths he never contends about this So that it seems his speaking to it is to gratifie W. P. 12. Pagan Principle THe twelfth and last Principle saith W. L. T. H. charges on the Quakers is That this body which dies shall not rise again The proofs T. H. brings to justifie himself in the truth of this Charge are as followeth Geo. Whitehead asserted in the hearing of many witnesses That this body shall not rise again Such a Resurrection is inconsistent with Scripture Reason and the Belief of all men right in ther wits W. Pen. Reas ag Rail p. 133. For shame let us never make so much stir against the Doctrine of Transubstantiation for the absurdity of that is rather outdone than equalled by this Carnal Resurrection W. P. ib. p. 134. The change which shall be is not of Accidents but of Bodies W. P. ib. p. 136. and in p. 138. He calls it a Barbarous Conceit From our denying the Resurrection of the Natural and Corruptible Body c. W. P. Counterfeit Christian p. 32. Now I hope every one will be satisfied That Mr. Hicks is no Forger Lyer Slanderer c. as the Lawless Quakers have allowed themselves a liberty untruly and without just cause given so to call him And I am much perswaded the reason why they rail and rage thus furiously against him