Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	answer_n	church_n	faith_n	2,106	5	5.1509	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66618	The spirit of Quakerism and the danger of their divine revelation in a faithful narrative of their malicious persecution of Henry Winder and his wife as murtherers at the publick assize at Carlisle / by Henry Winder.	Winder, Henry.	1696 (1696)	Wing W2975; ESTC R31020	36,687	64

prolongs my days with my Dear 〈◊〉 Faithful Wife and Children whom he hath increa●● preserved and abundantly Blessed my whole Fan●● he hath spared as a Father spares his own Son 〈◊〉 serves him And this I declare as I am bound 〈◊〉 the praise of his Goodness and Truth and to s●● my Seal to his fure Word That in the fear of the 〈◊〉 is strong Confidence and his Children shall have a pl●● Refuge Prov. 14.26.27 Also that in the way of p●teousness is life and in the Path-way thereof is no D●● Prov. 12.28 Now that this Story may be a Cau●● to all that heard or now read it to walk humbly 〈◊〉 God and beware of groundless extreams is the P●●er of him that 's an unfeigned lover of all good Christians From my House in Hutton-John in the Parish of Graistock and County of Cumb. this 9th of July 1696. Henry Winder William Layton Esq dyed soon after these things were done others attest as follows So much of the Transactions herein set down as ●●●es to my self is true Witness my Hand Andrew Hudlestone In Testimony of the Truth of all the Material ●ssages related in this Narritve of Henry Winder's ●●●gle with the Quakers and particularly of the ●●th on Sparkhead-moor and the Tryal at Carlisle 〈◊〉 set our Hands John Noble of Penruddock all in Graistock Adam Bird Seni. of the same all in Graistock John Atkinson of Motherby School-Master all in Graistock Edward Martin of Dacre Adjacent Thomas Hedshon then of the same Thomas Robinson and Elizabeth his Wife of Todrick within named are also yet living there POST-SCRIPT THE Survivers of my Accusers remain Quackers still but very quiet speak little of Revelation deny Perfection in this Life 〈◊〉 well they may Pretend a reverend Esteem of 〈◊〉 Scriptures yet hold many odd Fancies as that 〈◊〉 Heathens who never heard of Christ with the outward ear as they term it may yet be go●● Christians if they obey the Voice of Christ within but they will not take the Scriptures for the o●ly Rule What is within said of their many Fa●● charges and Revelations with the Approbation a●● Assistance of many other Quakers doth sufficient●● evince the dangerousness of their Spirit But 〈◊〉 farther Caution and to satisfie such as probab●● will enquire why they choose me for their M●●● to shoot at I think it not impertinent to declare 〈◊〉 follows I well Remember when that Sect first came in●● our Country some of them came into our Par●●● Church where excellent Mr. Gilpin was our Minister So bold and resolute were those Quakers 〈◊〉 Behaviour and many of them so furnished with thwarting Arguments and cross Answers that our Learned Minister being not yet acquainted with their new Cant seemed to me sometimes allmost at a loss for Replies whereupon I and others of the Church were sadly shaken and some of us so ticked with this new Doctrine that we withdrew from our former Communion and appeared to vindicate the Quakers and herein my Wife was entangled and seduced with me this was sadly resented ●●y our pious Minister and People and on this very Account the Church appointed a Day of Humiliation the Ministers and others came to me ●●d to several that were now grown disaffected to desire us to be there on that day I think we were 〈◊〉 prevailed with to go and indeed a day of very 〈◊〉 Humiliation and tenderness of heart it proved ●any that were shaken or stood Tottering were ●●uced well satisfied and confirmed for the rent ●●d like to have been very great I Remember at 〈◊〉 time I was so satisfied that I had secret resolves 〈◊〉 comply with the Church and made some open ●ecantation but these Convictions stay'd not long ●●e Arguments of the Quakers were continually ●●●ing about me and scarce any thing else could 〈◊〉 my Audience so that I was quickly again where 〈◊〉 as before upon which several Meetings were ●●ointed by the Minister and chief of the Society to ●●course these Matters I being now much in com●●y with the Quakers was grown too hard for ●●guments To them I would go as Jer. 2.24.25 ●●d to them I did return and was very constant ●●ith them I think also indifferently well beloved 〈◊〉 them For soon after my Entrance among them ●●y reposed a great trust in me viz. to be Re●●et of all their Collections in the County which ●●iged me to go frequently to their Monthly Meetings for several Years By being thus concerned I had opportunity to discourse with many o● them from every Quarter whereby I found a very great change from what was at the beginning● much Jarring and Discord secret envyings and different Opinions This caused much disquiet an● anguish in my Mind and put me upon a ne●● Examination of the Grounds of Religion There●● I considered both what I had renounced and wh●● it was I now entertained in the room thereof 〈◊〉 remember that the first thing that induced me 〈◊〉 leave Communion with the Church was a Conce●● That the Scripture was not the word of God for th●● Word was God himself and the Scripture a de●● Letter and the Letter kills therefore I thoug●● the Scripture could not be the Rule of Faith a●● Worship and that such as teach by it must be bli●●● Guides and if the blind lead the blind both must 〈◊〉 together The Rule to which I thought I was 〈◊〉 take heed was a light within there was the word 〈◊〉 God directing me what I must do to be saved 〈◊〉 I judged it needless to do or know any this 〈◊〉 which that Light shewed not to be necessary a●● by that Light I saw no Necessity of outward Or●●nances so concluded they were but Commandments of Men and not to be regarded c. T●●● being the Foundation of my Relapse to Quakeri●● I next considered why others opposed this my N●● on as my self had once done And I found t●● opposed the sufficiency of this Light within from Belief that God had given the Scriptures for 〈◊〉 sufficient Rule and that the Scriptures contai●● all things necessary to be believed and practised 〈◊〉 had no way to prove the sufficiency of my Lig●● but by the Scripture which I fancied referred 〈◊〉 to it so this revived my Suspicion of that ●●ticle especially considering it was to no purp●●e Men to teach any Doctrine which they could pretend no Scripture for this forced this Inference upon me If all Doctrines must be proved from Scripture then doubtless Scripture is the Rule but I see 't is and it must be so Therefore I cannot avoid this conclusion That the Scripture is the Rule and if it be then here was my first Mistake This made me Remember who they were I had lift even Those that taught this very Doctrine And then may I left them and that was at First because they taught this Doctrine Thus I proceeded from one consideration to another to a fresh view of the Sacraments for when I could not escape the

a rule o● Practice I mean William Pen in his Excommunicating G. K. for he acted by no Written Rule no● pretended so but that a Divine Power came upon him so forcible that he knew not whether he we●● Sitting Standing or Kneeling and that under th●● power he utter'd that Sentence How to distinguish that Frenzy from this of our Women I know not 'T was all the warrant he had to pronounce G. K. a Heretick or Apostate How like this Roari●● is to that of a Popish Bull let others judge and what further proceedings against G. K. a Pensilvatian Magistrate might think to justifie by a like impulse I cannot tell but would not much trust t●● good Nature of a provoked Quaker was it not will for Henry Winder that his Cause depended in an English Court of Justice else the Testimony of these Prophetesses might have touched his Life namely before a Magistrate disposed to believe such Revelation Suppose but that his Accusers or their Abetters had been upon the Bench I demand what security he had to escape and the like I say of G. K. ●ow let them tell us if they can what censure of ●●e Friends W. P. has incur'd for his so daring Assault of this Man or wherein this differs from the and Pranks of Old Diotrephes 3 Ep. John v. 9.10 〈◊〉 what we may judge to be an avowed Act of 〈◊〉 party if this was not I know there little Politicies in their methods of acting most part so as nothing may be imputable to the party but lie at be door of this or that single Man when convenient to be disclaimed and thus it comes to pass that 〈◊〉 never know or shall know what is the Doctrin of Quakerism they reserving a liberty like the Father of Lies who is a very changling to shrink from whatever they find unseasonable to own Thus W. ● is taught by his Spirit in the Years 1693. and 〈◊〉 to divulge several Scriptures that carry a face 〈◊〉 submitting his Doctrines to Scripture Test and ●●●uting them thence yea wherein he would seem 〈◊〉 say the very same concerning the Person of Christ 〈◊〉 the Resurrection for which he pronounces G. ● an Apostate hoping perhaps that the world had ●●got how flatly his Sandy Foundation shaken opposed 〈◊〉 Doctrines or that no body would remember 〈◊〉 he so lately said in a publick Meeting That 〈◊〉 see no need of Preaching the Faith of Christ with●● which so many Nations receive and it profits them 〈◊〉 but the Faith of Christ within Whether this be a●●●able to his novel pretence of valuing and teaching from Scripture let honest Quakers judge by comparing 1 Cor. 1.17 18 23 24 30. Cap. 2.2 Cap. 15.2 3 4 11 12. And what inspiration taught W. P. this guileful doubling I wish himself to consider for God is jealous and the judge is at the Door 3. Where will this Spirit lead you Never to forsake this World for Christ whatever W. P. tall● of No Cross No Grown He means no outward Cross for that too is to be born within Never were J●● more busie and witty to grow carnally Rich ins●● much that I have heard you glory of that success 〈◊〉 a sure Argument of God's Favour much like som● of the Popish Marks that their Church is true God 〈◊〉 Spirit leads to God and to mind Heavenly future things to follow Christ and crucifie the Flesh c. which how you do at this Day they that look within your Families Kitchins and Wine-Cellars or upon your sumptuous Houses curious Habits and leathern Conveniencies do plainly see Now sin●● your Spirit aims to get and enjoy these pleasures o● Sin and Flesh I ask Where will it lead you for that Archbishop Whitebread and such others did surely mean to return from whence they came since then your Spirit Fancy or Flatus is your supream Rule it s but sending among you some well skill'd in their Hocus Pocusses and such you may read in the History of Jetzer and then you by warrant of your sort of Revelation may as well Worship the Virgin Mary as your own St. George Scripture its true forbids both but that 's a Carnal 〈◊〉 made of Paper and Ink and the Spirit searcheth deeper things Since Friends of Old and of Late come with pretended Impirations and Rome too hath her Father's Missionary what have you to try their Spirits Can none come and say The Lord sent them whom he sent not If some may How shall we discern who are sent To judge by Scripture is to set up a Rule you have been long throwing down 〈◊〉 Shall we then judge by the Events the accomplishing or not of their Predictions As we are taught Deut. 18.22 By this many more Quakers besides our three Women are Notorious Presumptuous Impostors yet if at some time a predict●● Event should follow that 's no sure Rule 〈◊〉 13.1 2 c. Namely If that Prophet calls 〈◊〉 People from the Law of Moses as you do I ●●●●sess till you return to the Law and the Testimony I see not what security you have a●●●●st the most Hellish Illusions and Diaboli●● Suggestions That there is a Devil the 〈◊〉 Spirit in your Cant your selves oft express and Scripture tells you he 's a busie receiver a false Prophet that his Delusions are 〈◊〉 2 Thes 2. Depths of Satan Rev. 2.24 He 〈◊〉 Simon Magus and the People too think 〈◊〉 a great man yea the great Power of God 〈◊〉 8.9 10. and you cannot forget Mahomet's 〈◊〉 so long as you see so many vast Na●●●s believe his Grand Lie Now why should 〈◊〉 not as soon as a Missionary Quaker 〈◊〉 your principle I cannot imagine how to ●●tinguish a New from an Old Alcoran In 〈◊〉 Assemblies you have and still read Friends 〈◊〉 therein but not Scripture and the Spi●●●● in your Writers hath often charged you 〈◊〉 do so witness some of their Title Pages 〈◊〉 then speak out whether you be not in 〈◊〉 Peril as they in 1 Tim. 4.1 2. Giving heed 〈◊〉 seducing Spirits and Doctrines of Daemons and 〈◊〉 through the Hypocrisy of Lyars as I think 〈◊〉 text is better translated by some 4. Does not this Story wonderfully confirm 〈◊〉 Doctrine of sinless Perfection The Wo●●n enjoin their accused Brother to bow to 〈◊〉 and Confess Ah! the pride of this Qua●●● Spirit it tells them they must Bow to no 〈◊〉 but withall it tells them that others must Bow to them so G. F. had the Humility to receive Adoration and Worship and Nailon too and justify'd it by a pretence that Christ was in him So says the Papist he is in a Crucisix Further they must be acknowledg'd Prephetesses too Prophetesses no doubt for foretelling a Fact 9 Years after 't was done nay in the Authority of their Spirit they have Popishly enjoyn'd the accused to pray for the dead Child Moreover Self-contradictions and Inconsistencie● confirm their Infallibility as well as the Pope's One says the Childs Throat was cut another