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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40785	Quakerism no Christianity Clearly and abundantly proved, out of the writings of their chief leaders. With a key, for the understanding their sense of their many usurped, and unintelligible words and phrases, to most readers. In three parts. By John Faldo.	Faldo, John, 1633-1690.	1673 (1673)	Wing F302; ESTC R214630	219,760	403

world was never till of late acquainted with observe what follows out of the fore-mentioned Author And he John was sent of God to bear witness unto this truth which was in the beginning but that is the true light saith John that enlightens every man that comes into the world John 1. 9. Observe he corrupts the Text and puts is for was which in my Exposition of this Text I shew to be the break-neck of the Quakers design You may hereby perceive they are sensible how much the word was makes for my Exposition But he proceeds Here was the light shone out of darkness in John the morning and the first day was come unto him as was unto Moses A most strange false and absurd passage to make Christ to be the morning and the first day but any thing to worm out our blessed Redeemer born in time In the beginning of his Book he tugs hard to have the created light and the day distinguished from the night to be no other but Christ the light within And here he will have it shine out of darkness in John It follows a few lines after Then God sent him to bear witness to the light which in him was made manifest that all in the light might believe and he called to others to behold him and said he was the Lamb of God and was come to take away the sins of the world Joh. 1. 29. Mark he behold him weigh this truth all ye Priests and Professors and ponder it in your hearts What cannot the Devil lead men into who are led captive by him at his will and make them also glory in it and stand to 't with a Mark in a Parenthesis and call on men to weigh their wickedness I am amazed The Lord have mercy on us and poor weak souls who know not how to espy such gross delusions as this That the Lamb of God John there spake of was the light in him and which shone forth in him The light within every man cannot be the Saviour for that salvation is of the Jews which the light within is not These words were spoken by Christ himself to the woman of Samaria to convince her of the Samaritans false worship Ye worship ye know not what that is ye know no● what to worship nor for what end The Temple at Jerusalem was a type of Christ and the worship of God which shadowed out Christ a● the Sacrifices Altar c. were restrained to that Temple to shew that whatever worship was not performed in Christ should not be accepted Now saith Christ You know not what you do in worshipping at the Temple at Mount Gerazim for no Temple but that in Jerusalem is a type and representation of Christ and withall salvation is of the Jews The true Saviour is to be born in the true Church and from thence to bless the world There shall come out of Zion the deliverer and shall turn ungodliness from Jacob. That is out of the Israelitish or Jewish Church For out of Zion shall go forth the Law and the Word of the Lord from Jerusalem There is one Scripture much abused by those I oppose which I shall explain before I shut up this Chapter Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more This Scripture is by them made a sufficient ground for their infidelity in the Christ of God the Son of Mary for they say he was a man of our nature of the flesh and bloud of the earthly Adam and nature as I have already shewed out of their Authors but therefore he is not to be believed in which you have had proof of sufficient By the flesh we are not to understand the body as if he should have said we are to take no notice of our own or others or Christs body of flesh for the Apostle calls them worse than Infidels who do not provide for the bodies of those who are of their own house or that we should have no remembrance of Christ as he was in the flesh for then we must forget and be ignorant of the great mystery and foundation of the Gospel Great is the mystery of godliness God was manifest in the flesh But we preach Christ crucified I determined not to know any thing among you save Jesus Christ and him crucified The meaning therefore must be That he and his fellow-Apostles did not preach the Gospel for worldly respects and esteem of men and please their fancies and humours for the sake of outward and carnal advantages The grounds of this Exposition are three among others First The subject and scope of the Chapter is the life to come and to perswade so to walk and behave our selves in this world as those that must quickly be uncloathed of this earthly tabernacle and be concerned with only the things of another life Secondly The end of Christs death expressed in Verse 15. That they which live should not henceforth live unto themselves That is to their outward temporal interests as their prime and chief aim for to their spiritual and eternal selves they were to live which are best promoted by living to Christ Thirdly From what is expressed in Verse 17 as necessary to making the honour and interest o● Christ our chief aim Therefore if any man b● i● Christ he is a new creature old things are pa●… away behold all things are become new As if h● should say This proves those that are in Chri●… to be new creatures that their aims and en●… are holy and spiritual which is too high for a● unregenerate man whose faith and love to them and concerning them is much too weak to steer the course of their lives as those that are bound for Christ and Heaven And as their ends so the means is altered for as before they shaped their whole course to please the flesh 't is now conformed to pleasing the Lord and providing for their souls welfare And whereas it is said though we have known Christ after the flesh c. It may refer to the Apostles in whose persons the Apostle speaks though he himself were not concerned with them who did sometimes dream of being great in the world and sharing with Christ in an earthly kingdom but now being better informed and attained to a higher and more noble degree of spiritual understandings and affections they were crucified to those childish and carnal designs and their consideration of Christ in his glorified body and his exaltation in Heaven at the Fathers right hand did raise their souls to a longing after a further and compleat view of his glory and sharing with him in his heavenly Kingdom This is suitable to the eighth Verse of this Chapter which hath some Contexture with Verse 16. We are confident I say and willing rather to be absent from the body and to be present with the Lord. Then Christ was not

in them as in his Heaven and Glory To conclude I beseech you who are engaged with the Quakers from the good opinion you have of their Tenets or from other respects which may quickly produce their entertainment do not think it a light thing to disown him who must be your Redeemer or you must for ever perish or that the difference between the true Christ and any thing else that is so called is so small that you may wink and choose no danger of miscarrying which ever be your foundation If ye believe not that I am he ye shall die in your sins was the saying of truth it self and he was not the light within but the man Christ Jesus who was then in Judea and no where else who is now in Heaven not on earth How is it that the Apostles whose knowledge of and zeal for Christ is not to be equalled by any of ours did preach Christ so abundantly by the name of JESVS which was the proper name of his humane nature and as the CHRIST which is a name proper to God and man in one person he that is the all-sufficient Saviour and not by the name of the light within which is not to be found once in the Scripture and where the words are found which Christ himself spake which is but once it may be a terrible and a seasonable monitor to you But if the light that is in thee be darkness how great is that darkness I beg of you once more to weigh what I have written in this Chapter and beg for you that the Lord would give you understanding in all these things CHAP. XVI The Quakers are gross Idolaters and Quakerism gross Idolatry SECT I. THere have been great Contests in the world about the imputation of this Character of Idolaters and what is Idolatry Some have contended That not only a false worship though of the true God is Idolatry and by consequence that those who live in the practice of such a worship are Idolaters but also that any Appendices to that worship of God which in the substance of it is his true worship are also Idolatry being of mans invention and added by his own proper Authority as a part of divine worship and that so doing is a crime against the second Commandment in the Decalogue or ten words or Commandments written in tables of stone The proof of my Charge against the Quakers will not depend upon such nice and disputable premisses but if there be any such thing as Idolatry in the world I shall prove them guilty in the highest degree And because this Charge looks very big and would be no small sin against both the principles and persons of those concerned if untrue and also that such a crime of theirs is not so visible to the world as may be within the cognizance and notice of all who converse with them I shall dispose my Arguments plainly and formally All those that own and profess that to be God which is not God are gross Idolaters But the Quakers own and profess that to be God which is not God Therefore the Quakers are gross Idolaters My second proof is in this Argument All those who worship that as God professedly and according to their professed principles which is not God are gross Idolaters But the Quakers do so Therefore they are gross Idolaters My first Argument I shall first prosecute and with that perspicuity as will be apparent to all that are not more blind than Bats For the first Proposition viz. That all those that own and profess that to be God which is not God are gross Idolaters I know none but will grant the truth of it who in matters of a religious nature can discern their right hands from their left The Minor or second Proposition of my Syllogism I am concerned to confirm Here will be the issue depending and if this be throughly proved no man convinced thereof but will sit down by the Conclusion That the Quakers are gross Idolaters I shall manage my proof of this by these two Syllogisms They who own and profess the light within every man to be God own and profess that to be God which is not God But the Quakers do own and profess the light within every man to be God Therefore The Quakers own and profess that to be God which is not God Again They that own and profess the souls or spirits of all or some men which are constitutive parts of all or some men to be God do own and profess that to be God which is not God But the Quakers do own and profess so Therefore They own and profess that to be God which is not God The first Syllogism I shall manage in the first place the Major and Minor of which I shall fully prove And although some have attempted the conviction of the Quakers by shewing the natural faculties of light in man to be far short of what they ascribe to it I shall not go their way to work for so long as the Quakers hold their light within to be Christ or God 't is vain to restrain it to less than infinite And I having to do with those whose opinion of the light within depends on such a conceit I shall prove the light within every man not to be Christ or God For the proof of the first Proposition I must prove That the light within every man is not God and in so doing all that is requisite to the first Proposition will be discharged That the light within every man is not God I prove thus That which hath not power in it to dispose and order the wayes of a man is not God But the light within every man hath not power in it to dispose of the wayes of a man Therefore It is not God The first Proposition will be granted by all who own the omnipotence of God take away that and you un-God him The second Proposition I prove from Jer. 10. 23. O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps If it be not in man it is not within man I cannot say that to be within me that is not in me though that may be said to be in me that is not a part of me So then if the Prophet Jeremy were not mistaken there is nothing in man or within man that hath the power to dispose or wisdom to direct his steps but he may either fail in directing unwisely or for want of power to perform what is well directed or determined Therefore I must conclude against the Quakers That the light in every man is not God That which is not infinite and immense or without or beyond measure is not God But the light within every man is not infinite and immense or beyond measure Therefore The light within every man is not God The first Proposition I prove from Psal 47. 5. Great is our Lord and of