Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	believe_v	faith_n	word_n	11,191	5	4.5836	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48937	Quakerism no paganism: or, A friendly reply to W.R. his unfriendly discourse intituled, Quakerism is paganism Shewing the insufficiency of what he hath written to unchristian the Quakers, and to render them as heathens and pagans to the people By W.L. a lover of peace more than of parties.	Loddington, William, 1626?-1711.	1674 (1674)	Wing L2805; ESTC R216893	25,726	71

like they were not very far from him Nothing is more common now a days than to jeer with a Question Our Saviour himself was so served Mat 26.68 Prophesie unto us thou Christ who is he that smote thee The Third Charge That Jesus Christ is not a distinct Person without us To this I said as a Motive to Moderation That because this Definition of a Distinct Person without us is not in Scripture why should we impose it on them especially considering what Reason they give for their tenderness in refusing such Expressions because they occasion people to retain mean and dark Apprehensions of God and Christ and his place of Residence W. P. Count. Christ p. 79. If W. R. fears no such Consequences let him use them without Unchristning others that do not And whereas he saith It is shameful for a Quaker to refuse those Expressions because not in Scripture while he owns not the Scripture for a Rule I say it 's much more shameful for those that own the Scripture for a Rule to impose such expressions upon others which are not in Scripture they have reason to keep you to what you call the Rule But W. R. will prove the word Person yea and a distinct Person too from 2 Cor. 2.10 where the Apostle saith for your sakes forgave I it in the Person of Christ Here a grain of his Greek might have been useful For that which the Translators according to their Judgment have rendered Person of Christ whether it may not as well be read in the sight of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in conspectu Christi or in Christs steed I leave to more able men than W. R. or I am to determine There is sixteen more pages spent in this Charg which I can account no other than a vain florish to let W. P. see what W. R. can do if he be not constant to what he has spoken For these pages are chiefly spent laying aside the quibbles about the Ass in proving the Humanity of Christ which I told him the Quakers did not deny and brought W. P. his Confession at the Barbican Meeting to prove it viz. that we do faithfully believe the holy Manhood to be a Member of the Christ of God and a little after We believe the Man Christ Jesus to be glorified in Heaven This though VV. R. cannot dislike yet he will distrust and therefore says that when W. P. has given us some infallible Demonstration that he did not speak equivocally then and not till then do his words deserve my Cognizance What Unbelief is here Nay what a strange Demand is this for one that is an utter Enemy to Infalibility in the Quakers to demand an Infallible Demonstration from them Now that must be visible or else he cannot judg of it And what visible Demostration any Christian can give which may not be counterfeted by an Hypocrite I never yet knew The truth is W. R. doth ignobly to apply Aug. words to Mr. Penn viz. They speak it with their lips they believe it not with their hearts What is this in plain English but to tell the world W. P. is a dissembling Hypocrite and his word how sincerely soever given not to be taken for truly I will not believe that mans word in Civil Affairs whose solemn publick word I cannot believe in Spiritual But that you may know this is not such a new Article of their Faith as to hear date from that Barbican Meeting hear what Edward Burrowes some years ago said in his 138 and 281. pages of his works We prize the Lord Jesus Christ as God Man and own him alone to be the Foundation God hath laid Now if this be not ground enough for Christian Charity towards them the thing I aim at God deliver me from such Judges for I know not what can be farther urged in this partiticular to induce them to it The Fourth Charge is That Christ Redeemed himself This I said was but T. H. his Consequence and I believe he thinks it natural from some of the Quakers sayings But if they disown it as we see they do and call it a gross perversion of their words why must we not believe one as well as the other and give them leave to take those words of J. N. and G. F. in a Figurative fence as well as W. R. takes liberty to expound Isa 59.16 and 63.4 by a Figure For so VV. P. saith p. 63. of R. against R. they are to be taken and there he treats at large of the Redemption of the Seed and in what fence they hold it wherein there is nothing sounds like Heathenism or unworthy of Toleration in my understanding to be sure it cannot be called their Principle that is but his Inference But I think we need say no more of their Consequencing Charge for it is so harsh and sour there 's no fear that any sober man will drink it The Fifth Charge against the Quakers is That they deny the Scriptures to be the Rule of Faith and Practice unto Christians The first thing necessary in this Charge is to resolve VV. R. what I mean by VVe Vs and Our in this Discourse I Answer that now we are Charging them with denying the Scriptures I understand all of us that do own the Scriptures for our Rule And at other turns in my former book I understand all such ridged Opposers of the Quakers as for these Twelve Opinions render them as Pagans and Heathens and yet I would hope they do it from a zeal only to promote as they think the Glory of God and the Authority of the Scriptures And therefore my hearts desire and prayer for them is that they may see that this Zeal of theirs is not according to knowledge for the Nature of it is such as will directly lead them to joyn with those who when Opportunities are offered will fall to killing Christians upon a Principle of doing Christ good service Joh. 16.2 And I put my self among them though thanks be to God not inclinable to that Zeal because the Purport of the Book represents me as standing among them pleading as well as I could for a little Moderation towards the poor Quakers and not the Quakers Cause any farther than as it might admit of favourable Constructions for that End Neither can you say I am any otherwise guilty of Uncharitableness when I say let us be Charitable than the Apostle was of Cursing when he said therewith curse we men Jam. 3.9 But you 'l say the Apostle and they were Brethren but I am not in fellowship with these that now oppose the Quakers For your satisfaction in this Particular I refer you to my Narrative in Answer to the Reading Letter in the conclusion hereof and proceed to tell you that I perceive you cannot escape my Covering as you call it as narrow as it is I see it wraps you so fast that it makes you angry and call their book of the Barbican Meeting Scurrilous and

like unto the glorious body of our Lord Jesus Christ The text you bring makes against you I grant the end of the Resurrection is That we might receive a reward according to the deeds none in the Body 2 Cor. 5. But it doth or say we shall receive the reward in the same Body wherein the deeds were done No the Apostle tell us in the same Chapter that this House or Tabernacle meaning his Body was but a groaning Burthensome thing and desired to be cloathed with that House which is from Heaven suppose a poor Tenant in a thackt Cottage should do his Landlord such faithful Service that at length he should take him out of that Cottage and Seat him in one of his best Buildings and therein reward him for his former Service do you think this will not be allowed or is this to deny rewards But you say you cannot possibly understand that the Quakers intend the same Resurrection the Apostle doth in 1 Cor. 15. I believe you For there is a veil over your Understanding which all your Wisdome cannot remove the Lord remove it And the Quakers may say the like to me for they believe some five things perhaps which yet I cannot possibly understand What then shall I speak evil of that I know not no let us wait in the Spirit of Love and Meekness and God shall reveal to us whatsoever he sees necessary for us in his own time Thus Beloved Friends I have given you and all that please to read me a faithful account why I writ that little Book called The Twelve Pagan Principles and the Reasons of that Title together with those Considerations which in my understanding ought in some measure to calm the passions of those who at first sight of those Charges thus seperated from all Sayings that might help them have been hasty to condemn the Quakers upon their account And that I intended nothing but to beget at least a moderate Language and Behaviour and to stir up others to the same work methinks the great condiscending and little better than beseeching way of Arguing I us'd might convince even W. R. himself Had I come forth with a Resolution to help the Quakers to a Victory though more than I think them sufficient to their own defense and that their Adversaries have both wanted and fallen into a confederacy I would not have talked at that submissive truckling rate of putting in or taking words out of their Sayings to facilitate their being understood No I would have betook my self to the more laudable Sanctuary of Rhetorick especially at a Pinch as W. R. doth page 37. where Figures honourable among some men lie ready to overturn these Charges with little trouble if better Reason had been wanting But W. R. himself satisfies you that my Pen was indifferent notwithstanding he would have me a Quaker for he says all along my Book that I have cleared T. H. of Forgery then I hope T. H. his Party cannot be angry And on the other side the Quakers making no complaint signifies they are not offended with what I writ And if this be not Indifferency there 's none in the world I have heard as if he commended the endeavours of that Quibbling Author of the Quakers Quibbles and that as an indifferent Pen if so he shews great blindness that faults me of Partiality I am of that mind had W. R. been guided by this Loving Meek and Peaceable Spirit of Christ when he began to write he might have expected a Blessing upon his Labours but let him know assuredly that while he is a Promoter of these unprofitable and dishonoarable Disputes the Lord will not hear his Prayers FINIS NOtwithstanding the manifest Innocency of my Purpose and Innosensiveness of my words yet hath W. R. published an abusive Letter to which he might very pertinently if he knew all have annexed one Line of his Title page saying Is this thy kindness to thy Friend I shall give you an account of the Principal matters in the Letter relating to my self but say nothing of the latter part of it which is all in praise of him to whom it was sent and smells too much of daubing and design Some Animadversions upon a Letter sent from D. R. at Reading to J. I. as London concerning W. L. IN my Account hereof I shall observe this Method 1. I shall tell you the Occasion of it 2. Somthing of him that Subscribed it 3. Of the matter contained in it concerning my self 1. The Occasion was briefly thus I the said W. L. being at the Barbican Meeting Oct. 9. and with grief of heart observing through the unfair carriage of some how unprofitable it was like to be to the People the generality of whom also not shewing that Reverence to the matter treated on though of a Religious nature and regard to the desires and Intreaties of those chiefly concerned that became the weight of the affair I sent a Letter to J. I. bewailing this and some other unchristian Passages at that time In this Letter upon the account of former familiarity yea and Church Society never before but now disowned I called him Brother as we usually did when we met But at this time it happened to be offensive A little while after I writ the Treatise mentioned in the beginning of this In one place of that Discourse I blamed T. H. for leaving out a Sentence of W. P.'s which explained his meaning in the matter of that Charge This thing G. W. taking notice of bids the Baptists consider how I their Friend and Brother had rebuked T. H. Now began ill blood to stir For some Baptists observing the Quakers to lay some weight upon this Brotherhood thought it greatly concern'd them to cancel that Nay W. R. is so troubled at it that in his passion he says I am a Quaker and concludes p. 53. that I avoid the name only that I might be serviceable in propagvting their Cause which is utterly false For though Paul made it a motive among the simple Idolatrous Athenians so perhaps it may be now among some poor weak People to tell them of their own Poets yet I do not believe Examples of this kind are of any force now meerly as such among those that are impartial and but of an ordinary Capacity However because I had endeavoured to procure any Charity for the Quakers it must be published that I am no Baptist to let all know that no real Baptist will offer to speak a word for a Quaker But I hope they are mistaken In order to this some sent down into the Country where I live and had a Certificate that I had not been in Communion with the Baptists here this seven years past And though this was as much as was needful to satisfie the Quakers that they might not call me a Baptist any more yet this did not answer the Design of some This Certificate was too fair clean I must not go off so They wanted