Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	apostle_n	false_a	teacher_n	2,669	5	9.2326	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65389	A further discovery of that generation of men called Qvakers by way of reply to an answer of James Nayler to The perfect Pharisee : wherein is more fully layd open their blasphemies, notorious equivocations, lyings, wrestings of the Scripture, raylings and other detestable principles and practices ... / published for the building up of the perseverance of the saints till they come to the end of their faith, even the salvation of their soules.	Weld, Thomas, 1590?-1662.	1654 (1654)	Wing W1268; ESTC R27879	78,750	103

the nature of quaking owning it where there was any reall appearance of God to the Prophets and shewing a clear difference betwixt these div●ne rep●ures and the Satanicall quakings of these men he answers nothing at all but onely cavils at a word Excep 2 That we say They call their Quaking their great perfection which he sayes is false c. Reply To which we answer We cannot but look upon that as the great perfection in the eyes of these men which they doe so much cry up and so much desire as such a pretious attainement W. C. One of us doth know that Cap Ward and Will. Cartmell did expresse their desires of it and their hopes to come under that condition Henry Houseman said speaking concerning quaking he was not come up to that perfection yet We might adde more but Iohn Gilpin tells you in Quakers Shaken p. 5 that he did earnestly desire that he might fall into quaking and trembling apprehending that he should thereby attaine to the immediate discoveries of God unto him And is not that perfection Why doth Nayler still charge us with slanders Practice 2. Rayling Except He would endeavour from Scripture to lay downe a warrant for his rayling and his reason is because Christ called the Iewes the children of the Devil c. The Apostle cals men dogs wolves c. Reply 1 We charged them with rayling at those persons they had never seen before telling them they were Devils damned they saw the Devil in their faces so that this appeares to be perfect rayling because not knowing the persons or actions of any such men nor any particular sinne by them yet they let fly their dreadfull censures at randome Thus we instanced in our Perfect Pharisee p. 46. in their rayling at Mr. H. T. Merchant of Newcastle calling him a Priest c. and Gorge Fox rayling at Mr. Nichols in Carlile p. 48. telling him he was an hypocrite though he had never seen his face nor knew his name Now how is this bottom'd upon Christs example or the Apostles who gave such expressions to none but such as they had particular knowledge of as to their sinne giving a reason for such titles 2. Those titles were given to wicked Herod and to the teachers of false Doctrines Phil. 3. 2 Pet. 2. and we have fully cleared it we hope to every mans conscience who is not filled with errour and prejudice that we are neither reproachers of Christ or his Doctrine but according to our talent have found mercy of the Lord to be faithfull in carrying on the interest of the Lord Iesus and therefore we cannot but looke upon it as their sinfull practice in powring out such language upon us 3. He that doth but reade the Scriptures shall finde that this is not the ordinary language of Christ and his Apostles it was very seldome and very solemne and he that doth but compare this with the practice of quakers shall see a vast difference for it is their common practice and such words are as familiar as any they use as thou art damned and I see the Devill in thy face nay they are their usuall first salute to all they meet withall Was this the Apostles way take but any of their Books and compare them with any of Pauls Epistles and as thou wilt see a spirit of sweetnesse and meeknesse in his so thou wilt observe such a continuall froathing out of passion and bitternes in these men as will lay them naked to be acted by a spirit vastly different from that of Paul or any of the Apostles of the Lord Iesus 4. But shall the holy zeale of Christ and his Apostles be wrested to be made a patronage to their malitious raylings Doe they not by this means labour to take away the sinfulnesse of that rayling which the Apostle tells you is the fruit of the flesh and of which they that are guilty shall never enter into the Kingdome of God 1 Cor. 6.9 But we referr thee for further information in this to the Perfect Pharisee pag 44. 45. Pract. 3. Their pretending upon all occasions to be sent by she●iall Commission from God 1. Here we having related by severall passages of the quakers pretending to a Commission from God the ridiculousnesse of their Messages and that pretence he plainely tells us he will not justifie them and when he cannot shuffle it off he tell us he can say nothing to it because he knows not the things in particular though the persons Reader thou mayst observe that are there mentioned are of his familiar company and converse and so thou wilt easily think had they been lyes we should have heard from him with open mouth yet the man will needs take the boldnesse to call them lyes though he confesse he knows not the particulars Now Reader judge of Nayler and his conscience 2. He sayes that they who were before the Magistrates were invited to any of our houses is false Oh! the confidence of this man and how boldly dare he rush upon a lye or any thing to make us odious All we say is that some of them that came to Newcastle were invited to come to our houses by some of us If Iames Nayler will aske M. Tayler if he were not invited by W. C. to his house when he was at that time at Newcastle and did not come he will see the debauchednesse of his conscience for W. C. doth beleeve M. Tayler hath so much honesty left as not to deny it Quakers justifie their cursing because such vvords are in Scripture and make the Scripture a vvarrant for cursing As to George Foxes cursing M. Fetherston which we quoted p. 48. Perf. Phar. all that Nayler replyes is that M. Fetherston confessed all that Geo. Fox spoke was Scripture What a ridiculous evasion is this of so great a sin Because there are such words in Scripture therefore he may apply them as he will There are these words in Scripture I am the Lord and change not he sits upon the circle of the Heavens c. In the beginning was the Word and the Word was God these expressions because they are in Scripture is it therefore lawfull to give them to any creature Nay dare Geo. Fox challenge them to himself because they are in Scripture Or because such words the Lord smite thee thou painted wall thou hast lyed against the holy Ghost for whom is reserved the blacknesse of darknesse for ever Are these true of G. Fox or may we therefore lawfully apply them to G. Fox because they are such words as are found in Scripture Oh! what a ridiculous evasion is this He may also plead that he and his followers may lawfully swear because the words sweare and oaths are to be found in Scripture and then this generation will perfectly come up to the necessary and experienced fruit of these principles viz. Ranting to a great degree wherof they are already attained in their most impudent obscene and shamelesse

there needs no outward discovery wish the Reader to observe That it is not onely the Publishing of the Gospel by the Ministry that Nayler cryes downe in this as uselesse but also the very Scriptures the written word it selfe being an outward discovery must by the same reason be asserted needlesse Here is the Religion of these men that pretend so much to perfection and yet will not heare God in his Word Position 12. That there is no need of any outward teaching by Reading or Hearing the Scriptures opened or applyed c. The Reader by his answer may observe there is nothing said against our many proofes onely one shuffle about the expressions of Iohn Audland who we said affirmed No need of outward teaching which Nayler sayes is false for the words were He needed no man to teach him What a shufflle is this or doth this deny what we say doth he not say no need of outward teaching to himselfe But Nayler hath this but by report and the words were spoken in our hearing Nayler also we observed in the last Position asserts the same fully in these words Where this light of Christ is there needs no outward light or discovery c. the rest of his answer is the grossest heape of rayling and lying as we have seen His rayling will appeare to all that reades it and his lying is as full For he saith These promises you give to them that are in the first birth sow pillowes under every arme-hole you Preach them up all Beleevers except some that refuse to give you hire and them you prepare warre against you say men must commit sinne while they live c. who knowes not that knoweth us the falsenesse of these lyes which he speakes out so freely as if they were as true as could be But as their wickednesse is fully knowne so the Lord will in due time discover what shall be given to a false tongue Except There is onely produced by him these Scriptures Ier. 31.31.32.33 Heb. 8 10.11 they are both the same They shall teach no more every man his neighbour or saying Know the Lord c. Reply 1 We answer That this promise doth only concerne the children of God as Nayler himselfe confesseth also it concernes them onely That great promise in Jer. 31.31 opened at large 1. The children of God onely are in everlasting covenant in the new covenant 2. They that shall be thus taught are such as have their sinnes pardoned Will Nayler say that every man hath his sinne pardoned he may as well affirme that all have their sins pardoned as affirme that this promise belongs to all So that as in the point of pardon all flesh must signifie not every man so it must be restrained also in the point of teaching to those all that are the people of God and are interessed in the mercy of this everlasting covenant 2. Though these people of God be thus taught of God yet this excludes not the use of outward ●eaching Reader besides the evidences of this we gave thee in foure arguments under our reply to his answer to the eleventh Position If thou wouldst take the paines to reade what we have Written in the Perfect Pharisee pag 21. 22. in which we have convinced the needlesnesse of outward teaching even to the best of Saints by plentifull arguments and above thirty undenyable plaine evident Scriptures thou wilt be fully satisfied and therefore we shall not trouble thee to repeate what we have said onely in a few words to open the meaning of the expression we shall adde 1. Know this promise was made good when the Saints were under outward teachings when the Apostles preached when Elders were set over the Churches when Faith came by hearing Rom. 10. For in those times the spirit was abundantly powred forth yea then was the time when their Sons and Daughters Prophesied so that it is a promise consisting with outward reaching 2. With how much willingnesse did the Saints when enjoying this promise attend the Apostle Doctrine Acts 2.42 3. Why doth the Apostle write to the Hebrewes to teach them if that were the meaning that no man should teach his neighbour 4. Nay doth he not say Heb. 5.12 Ye● have need that one teach you againe which be the first Principles of the Oraecles of God 5. Paul blames them for their forsaking their Church-assemblies Heb. 10.25 Yea 6. Command● these Hebrews Remember them that have the rule over you w●e● have spoken to you the Word of God Heb. 13.7 And 7. Iud. ver 3. It was needfull for me to Write unto you and exhort you 8. Paul speaking of himselfe as to his Ministry sayes Phil. 1.24 to continue in the flesh is more needfull for you and what was it for but as to their instruction So that it plainely appeares this is not spoken to exclude outward Preachings but are to shew the abundance of spirituall Knowledge and light in Gospel-times comparatively with the dispensation the Iewes were under before the comming of the Lord Iesus But we have abundantly proved the sense is not cannot be to take away the needfulnesse of outward teaching VVarrant for division of Scripture into chapter and verse To excuse George Fox his jugling in a Concordance he fall to abuse the division of Scriptures into Chapters and Verses It seems he hath a minde to cast all the dirt he can upon any outward light though it be the Scriptures and though for nothing but this and he saith the Hireling Priests have done it to trade withall thus doth he ignorantly rayle though the Old Testament was so divided and distinguished long before the comming of Christ by the Masorites into chapter and verse about two hundred yeares before the comming of our Saviou and the most Learned say that they were that Ecclesiasticall Senate held by Ezra Haggai Zachariah and Malachy with divers others who amongst others their eminent services distinguished the Scriptures into sections and verses And as we finde none of the Apostles nor Christ himselfe disalowing that division so the Saints of God in our dayes have ●ound pretious advantage by thus methodizing Scripture though this man revile it under the name of the worke of Hirelings How he shu●fles in the rest about the Apostles Preaching and ordaining E●ders will info●●e thee fully how the man was puzzled in that businesse and his last expressions of saying we tell men they must commit sinne will informe thee of his maliciousnesse He would insinuate to the Reader as if we pressed men to sinne We have said so much of this that we shall adde no more having fully cleared our pressing to all yea to the best to strive after grea er degrees of holinesse dayly and that they must struggle after that perfection which yet they doe not enjoy but we see the man is vexed and so we leave him to calme his spirits We have been very full also as to pro●e the necessity of teaching to which thou

comming to her house she went to meet him and when Abigail saw David she hasted and lighted off the Asse and fell before David on her face and bowed her selfe by the ground Thus you see the practice of the saints in high-way salutes 3. Nay it was not onely the custome of the saints to salute by bodily gestures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salutes of Primitive times but by words also and words equivalent to what are used by the people of God in England in their salutations See 2 Iohn 10. where Iohn forbiddeth them to give the least countenance to the hereticall venters of false Doctrines commands them not so much as to bid them God-speed which clearely proves that that high-way salutation was a common thing in the Apostles dayes and not to be denyed to any but such wicked persons as the Apostle there speaks of in carrying on their wicked Principles If any man bring not this Doctrine receive him not into your house neither bid him God speed Hence Naylers colour of taking the name of God in vaine we fully declare against peoples using that Phrase without any sense of God upon their soules Yet looke upon salutes as a command of Christ and so wish all such as doe use the name of the blessed God in their salutes either to keep a due regard of that Majesty upon their spirits when they use his glorious name or else to use some other expression Excep 2 His next cavill is against that plaine Text Mat. 5.47 If yee salute your Brethren onely what doe you more then doe others doe not even the Publicans so Where in stead of submitting to the authority of the commands of Christ He sayes thus It is no command to them to salute all but a warning to them of their partiality Reply 1. He that hath but looked upon that Text Mat. 5.46.47 but with halfe an eye will clearely see that he must as well except that Christ doth not command to love all as to say that Christ doth not command to salute all when its apparant that the very phrase and reason in both commands is the very same 2. Sure this man doth not understand himselfe when he affirmes that this is a command against partiality in saluting and yet is not a command to salute all for what is partiality in saluting but this saluting some and not saluting all What a ridiculous cavill is this even to the contradicting of himselfe 3. As to his endeavouring by this ridiculous and selfe contradicting exposition to charge us with partiality as that we salute onely those whom we love and who are rich c. we say it is a malitious slander for t is sufficiently knowne we salute strangers whose face we never saw before and the poore of the people as well as the richest of them nay the very Quakers themselves also But how doth this againe fly in their Fa●es who for the most part carry with so much incivility to all but to people of their owne way Excep 3 3. There is a third exception which we must not passe over without serious observation it being a more then ordinary discovery of the spirit of the Quakers Where when we charge them for picking and choosing at the command of Christ such things in Scripture as doe most agree with their humors and fancies thus though they are forbid in the same place Luke 7.4 to carrie mony in their purses or to weare shooes on their feet as well as to salute any by the way yet we charge them in this because they stand upon the one command and not upon any of the rest and doe evidently bring themselves within the curse Rev. 22. Nayler thus replyes to it pag. 21. l. 4. c What we doe is not from the command that was to others ☞ but from command of the same power by which we are sent forth and if we were commanded to forbeare wearing shooes as well as we are commanded to forbeare your Heathenish customes c. we should be made willing to obey as some have done who have been commanded to goe naked c. Reply Now thou mayst see the mystery of iniquity that lyes in the Quakers layd open we can blesse the Lord that hath made them thus unvayle themselves and discover the rottennesse of their hearts as to the authority of the Scriptures which they have so long by their jugling endeavoured to conceale For here thou wi●t clearely see that the Quakers looke upon the commands of Christ in Scripture as having no soveraigne or binding authority over their consciences and practises further then agrees with their owne Principles and fancies For what means that expression What we doe is not from the command that was to others This without controversie is utterly to shake off the authority of the the Word For 1. Was not the whole Word written to others Did any now alive live in those dayes when the Prophets or Apostles writ their severall Bookes Were we of the Church of Corinth or Philippi Were we of the seven Churches of Asia or did we live in these dayes Alas there is no command in Scripture but was given to others long before the dayes of our Fathers and shall no command given to others be binding to us Let them Reade these convincing Texts Rom. 15.4 Whatsoever things were Written before time were Written for our learning where Paul makes the Books of the Old Testament binding to those who were not alive when they were Written for the Romans to whom he then Wrote were borne many hundred yeares after the writing of those Scriptures 1 Cor. 10 11. All these things happened unto them for examples and they were Written for our admonition upon whom the ends of the world are come 2 Tim. 3.16 All Scripture to whomsoever Written or to what man soever the command was given before time yet all Scripture is given by inspiration of God and is profitable for Doctrine reproofe correction instruction in righteousnesse So the 2 Peter 1.19 speaking of the Scriptures that sure Word of Prophesie sayes they doe well to take heed to them as to a light in a darke place though they were Prophesies and command● given forth to other persons many hundred yeares before Thus you see that commands in Scripture that were given forth to others are yet of universall concernment unto all to those that lived not in those dayes even such upon whom the ends of the world are come For that other expression of Naylers If we were commanded to forbeare to weare shooes c. what a wretched casting off is this of the yoke of Christ and a desperate picking and choosing in his commands onely what is agreeing to their owne fancies I● not this to breake his bonds asunder and cast his cords from them Psal 2.3 If we were commanded Is not the revealed will of Christ a command Is one part of the same verse a command see Luke 10.4 and not the other part Is