Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	father_n	person_n	trinity_n	2,522	5	9.8786	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47166	Quakerism no popery, or, A particular answere to that part of Iohn Menzeis, professor of divinity in Aberdeen, (as he is called) his book, intituled Roma mendax Wherein the people called Quakers are concerned, whom he doth accuse as holding many popish doctrins, and as if Quakerism, (so he nick-names our religion,) were but popery-disguised. In which treatise his alleadged grounds for this his assertion, are impartialy and fairly examined and confuted: and also his accusation of popery against us, justly retorted upon himself, and his bretheren. By George Keith.	Keith, George, 1639?-1716.	1675 (1675)	Wing K194; ESTC R213551	62,351	126

way to that Spirit which opposeth Him they are the Temple of GOD not realy but seemingly not in truth but in show and that the Scripture sometimes is so to be derstood to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or according to opinion or appearance only I.M. himself doth well allow But tho we had the Letter of the Bible conveyed to us by the Popes and Church of Rome which yet may be doubted the case is not alike as to Ordination For I may take my Fathers goods from a Thief seeing they are my Fathers and mine by my Father But if that Thief hade killed my Father who was the true KING of the Country and made himself the KING and offereth to make me a Magistrat under him I am not to receive it from him because he is not de jure one himself so that there is one reason or manner of conveying Goods another of conveying an Office seeing the Goods may be mine antecedently to the conveying the Office only becomes mine in the conveying We have a right to the Scripture immediatly of GOD who hath given it us for our profit and comfort and therefore it is ours antecedently to all conveyance But to be ordained is not a mans right before but in the Act it becometh his GEORGE KEITH Write at ABERDEEN in SCOTLAND in the Beginning of the Sixth Moneth 1675. SECT XII BY ANOTHER HAND Wherein we are further vindicated from the Imputation of Popery unjustly cast upon us and how much more truely it agreeth to our Opposers is evidenced by a short Account of many weighty particulars wherein they agree with Romanists against us I Suppose the Reader by the perusall of the Former Treatise is sufficiently informed and perswaded how much I. M. and his Brethren have abused us in casting upon us the Imputation of Popery and how innocent we are of that charge But their crime is so much the greater that they falsly charge us of that of which themselves are highly guilty which briefly to demonstrat for Thy further satisfaction is the business of these two last Sections If we consider the principles and doctrins of the Romanists and those of I. M. and his Brethren and those of the Quakers there is no man of reason can deny but that they aggree Ten Times more with the Papists then doe the Quakers as will thus easily appear First The Papists and I. M. and his Brethren agree as to their notions and distinctions of Trinity and Persons which the Quakers deny who though they confess Father Son and Spirit and that these three are one according to the Scripturs yet deny the School-mens uncertain notions and unscripturall terms of TRINITY and PERSONS so here the Papists and I. M. agree against the Quakers Secondly The Papists and I. M. and his Brethren agree in affirming that Infants are really guiltie of Adams sin before they committ actually any of their own which the Quakers deny they are untill they actually sin though they acknowledge a Seed of sin in Infants conveyed unto them by reason of Adams transgression Thirdly The Papists and I. M. and his Brethren agree in denying there is a Saving Evangelicall Supernatural Light in all men by which they may be saved without the use of other outward means if GOD necessarly abstract them from them both affirming that such as have not the Scripturs or some to preach to them or baptise them c must of necessity perish unless the Lord make use of some extraordinary means All which the Quakers deny who though they believe the Scripturs and outward knowledge of CHRIST to be both very usefull and comfortable and absolutly necessary to be believed by such as GOD conveyeth it to yet can not think GOD so unmercifull or unjust as to damne those for not believeing that which he never affordeth them an occasion to hear who if they obey and follow the LIGHT which is the Gospel preached in them may come to be saved Fourthly The Papists and I. M. agree in affirming that humane learning and naturall parts are more Essentiall qualifications to Ministers and Preachers then the Grace of GOD averring that men may be true Ministers without the Grace of GOD but not without the other which the Quakers deny and condemne Fifthly The Papists and I. M. agree in deryving the power of their Ministry by ane outward succession which together with the use of outward ordination they judge sufficient to constitute a Minister though he want ane inward call from GOD'S-Spirit reckning people are obliedged to hear him and look upon him as a Minister because of this outward formality of ordination without questioning his inward call Whereas on the contrary they agree in affirming that whatever inward call from GOD'S Spirit a man have he ought not to be heard nor received as a Preacher untill he obtaine this outward approbation All which the Quakers deny as Antichristian Sixthly The Papists and I. M. and his Brethren agree in affirming that the Clergie ought to be a distinct sort of Persons distnguished from the rest of the people by their BLACK COATS c. So that it is not lawfull for Honest Trades-men such as was the Apostles to preach who have not past their APPRENTICE-SHIP at the University and there Learned the ART and TRADE of Preaching But the Quakers say the contrary believing all may prophecy if moved thereunto and that ane honest trade is no-wayes inconsistent with a Gospel Minister Seventhly The Papists and I.M. with his Bretheren agree in affirming that Preachers are not to wait to speak as the Spirit gives them utterance but ought to study it in their Closets before hand and then when the BELL ringeth repeat over before the people as the School-boyes doe their Lessons and the Commedians their parts upon the stages But all this is denyed by the Quakers Eightly The Papists and I. M. and his Brethren agree that Ministers ought to have a SET-LIMITED-HIRE and ought not to supply their wants with their hands as did the honest Apostle Paul but sit at ease and feed of the fat and cloath themselves with the finest of the woole and take from such by violence and poinding as cannot for conscience sake hear them and so receive none of their spirituals But all this the Quakers deny as Antichristian Nynthly The Papists and I. M. and his present Prelatick Bretheren not his OLD PRESBYTERIAN and INDEPENDENT FREINDS agree in affirming that all Ministers are not alike but that there ought to be DIOCESIAN BISHOPS over the rest whom men must call MY LORD Which is denyed and condemned by the Quakers as Antichristian Tenthly The Papists and I. M. and his Brethren agree in affirming that men may yea and ought to pray preach and doe all other acts of worship when they please whether they be moved and influenced by GOD'S Spirit or not which the Quakers deny as will worship and superstition Eleventhly The Papists and I. M. with his Bretheren agree in

affirming that Water-Baptism is the Baptism of Christ and a standing Ordinance of the Church of Christ which the Quakers deny Twelfthly The Papists and I. M. with his Bretheren agree in affirming that INFANT-SPRINKLING is an Ordinance of the Gospell which the Quakers deny Thirteenthly The Papists and I. M. and his Bretheren agree in affirming that the partaking of the visible Signs of B●ead and Wine is a Sacrament or standing Ordinance in the Church of Christ Which the Quakers deny Fourteenthly The Papists and I. M. and his Bretheren agree that it is lawfull for Christians to swear which the Qu●kers according to the express command of Christ doe deny Fifteenthly The Papists and I. M. and his Bretheren agree that it is lawfull for Christians to fight and KILL ONE-ANOTHER in fighting which the Quakers deny Sixteenthly The Papists and I. M. and his Bretheren agree in the bloody Antichristian Tenet of PERSECUTION in affirming that the Civil Magistrat may lawfully Kill Banish Imprison and poynd men for their Opinions in matters of Worship and Doctrin which Doctrin the Quakers deny Seventeenthly The Papists and I. M. with his Bretheren agree in affirming it lawfull for men to Knell Bow and take off their Hatts One to another and in the use of vain Titles Complements and Cringeings c. all which things the Quakers deny Eighteenthly The Papists and I. M. and his Bretheren agree in asserting the lawfulness of Gameing Sporting Playing and all such● other things as Danceings Singings acting of Commedies useing of Lace Ribbands plating the Hair and such other kinde of Superfluities all which the Quakers deny I could have instanced severall other particulars some whereof are in the former part of this Treatise included but this may serve abundantly to prove the matter in hand for since it cannot be denyed but that I. M. and his Bretheren doe agree in those before mentioned particulars and that joyntly in opposition to the Quakers who then can deny but that there is more affinity betwixt I. M. and the Papists then betwix● the Quakers and them And if I. M. and the Papists agree in many more particulars and that more weighty against the Quakers then he himself can alleadge the Quakers doe with Papists against him then let the Rational Reader judge whether he had any reason to upbraid us with affinity with Papists to whom he is farr more near a kin As for his Popish charges against us we have vindicated our selves from them let him if he can clear himself from these he is here charged with If he confess the agreement but affirm that both he and Papists are right in these things and we wrong in denying them However this will be hence so farr apparent that he is more one with Papists then we and therefore had no reason to accuse us of Popery But as to these particulars both I and some others of my Bretheren have already proven how they and Papists doe in these agreements against us contradict both Truth and Scripture and that in severall Books already published which lye at their door unanswered SECT XIII Containing the Conclusion by way of Epilogue wherein the whole is briefly resumed and the falsness of the Accusation as well as the justness of our Retortion clearly presented to the view of the Serious and Impartial-Reader THe Summe of what is said results here that the Quakers doe as much yea more then any Protestants deny these Gross Abominable Idolatrous and Superstitious Popish Doctrins upon the occasion whereof the Reformation first tooke place and therefore in no true respect can be said to return to Popery But upon the contrary the principles doctrins and practises of the Quakers are a further step of Reformation from Popery in many things wherein Protestants adhere to them who have only cut of some of the grossest branches and fruit that was most obviously putrified but we strick at the very root and foundation of i● The root and ground of Popery and all Apostacy standing principaly and fundamentaly in this one thing to wit a forsaking neglecting over-looking and despising the gift of GOD the spirit of GOD the inward Anointing which should be the constant immediat and only guide of Christians as that whereby is signified their daily dependence relying upon and trusting to the Lord above and beeing ruled by him and a setting up exalting and following mans own will spirit and wisdom as he stands in his faln degenerat state in which great error and Apostacy Papists and Protestants are one in the root and spring however subdivided in the branches and streames as will appear by this short resumption of the former particulars First in that both Papists and Protestants doe not derive the ground of their knowledge from the inward immediat objective revelation of GOD 'S Light and Spirit manifesting to and revealing in them the things of His Kingdom as all the holy men of GOD ever did But all the knowledge of GOD they have and consequently the very ground and foundation of their Faith is built upon ane externall testimony and is by meer hear-say tradition and the report of others and not by any intuitive infallible Knowledge in themselves So here the testimony of man is set above the immediat witness of GOD. But the Quakers doe the contrary Secondly Beeing strangers then to this inward testimony they have invented in their imaginations severall strange and wild notions of GOD darkned and clouded the clear knowledge of Him with many heathnish and barbarous terms distinctions and nycities the useless fruit of mans faln carnal wisdom who confess themselves not led by GOD'S spirit Which terms have no resemblance to the plain simple testimony of these good men who by the leadings of GOD'S spirit wrot the Scripturs which terms as of a Trinity a word not to be found in all the Bible of seperat distinct persons the Quakers in opposition to both Papists and Protestants reject as beeing such as are neither revealed in them by the spirit nor testified of in the Scripturs Thirdly The Ministry both of Papists and Protestants is a MAN-MADE-MINISTRY founded upon a traditional succession qualified by natural and acquired parts performed by the art and wisdom of man to which they neither judge the inward and immediat call of GOD'S Spirit nor the assistance and influence of His Grace a necessary qualification So here is man with his faln natural wisdom set up and exalted but the Grace Spirit and Power of GOD despised neglected accounted at best but as an accidental and no essential qualification But the Quakers doe the contrary Fourthly The Worship both of Papists and Protestants is a voluntary will-worship stands in mans will and traditionall appointments of meats and drinks diverse washings and carnal observations wherein consists the substance of both their worships which they go about at their own times seasons and in their own strength not minding the Spirit of GOD to act move lead or order them therein nor judging