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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	bear_v	speak_v	word_n	2,304	5	4.0649	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36551	A synopsis of Quakerism, or, A collection of the fundamental errors of the Quakers whereof these are a taste, viz. 1. That there are not three persons in the God-head, 2. That Christ did not make satisfaction for the sin of man, 3. That justification is not by imputed righteousness, 4. That our good works are the meritorious cause of our justification, 5. That a state of freedom from sin, is attainable in this life, 6. That there is a light in every man, sufficient to guide him to salvation, 7. That the Scripture is not the word of God, nor a standing rule of faith and life, 8. That there is no resurrection in the body, 9. That there's no need nor use of ordinances, baptisme, Lords Supper, &c. : collected out of their printed books : with a brief refutation of their most material arguments, (and particularly, W. Pens, in his late Sandy foundation shaken) and an essay towards the establishment of private Christians, in the truths opposed by those errors / by Tho. Danson ...	Danson, Thomas, d. 1694.	1668 (1668)	Wing D218; ESTC R8704	44,296	95

beginning at Jerusalem Luke 24. 47. It doe● not then exclude the teachings of men But i● we compare this part of the Verse with the la●● Clause For all shall know me from the least to the greatest the meaning is evident viz. that Go● does not hereby exclude but include the teachings of Men and promise a greater efficacy to them than formerly so that the Christians 〈◊〉 the New Testament should be able to leave the Principles of the Dactrine of Christ and to go on to perfection As the Apostle speaks Heb. 6. 1. i. e. not to forget or unlearn them but not to stick in them without further progress as for a Scholar to be always learning Grammar and never proceed to Rhetorick Logick c. Second Scripture is 1 Joh. 2. 27. Ye need n●● that any Man teach you Answ This is spoken in opposition to any o● the seducers vers 26. whos 's teaching the Christians needed not In which sence the Colossian● are said to be compleat in Christ Col. 2. 10 8. 〈◊〉 opposition to Mosaical Ceremonies humane traditions or Phylosophical Principles which might pretend to discover somewhat necessary to salvation not revealed in the Gospel or contrary to that revelation which interpretation of the tex● before us is favoured by the latter clause but 〈◊〉 the same anointing teacheth you all things and is truth and is no lie 1 Joh. 2. 27. 2. This place will bear another interpretation viz. that they were grown Christians such as did not altogether depend upon others but knew somewhat themselves having an inward light or spiritual judgment called metonymically an anointment That Character ever learning and never able to come to the knowledge of the Truth 2 Tim. 3. 7. However it agreed to other Christians did not agree to them so that in the Quakers interpretation there is the fallacy a dicto secundum quid ad dictum simpliciter as Logicians speak that is to take those words absolutely which are intended in a certain respect And that theirs cannot be the meaning will appear to any one that shall but remember that after Christs ascention when the spirit was poured out in most plentiful measure so that if at any time on Earth then might the teachings of Man seem needless there was greatest plenty of Teachers extraordinary ordinary as we finde in the Acts of the Apostles Another Branch of the Quakers Errour as to Ordinances refers to Baptism and the Lord's Supper of which they affirm that they cease upon the appearance of Christ within A. P ' s. several Papers p. 19. Farnworth's Discovery of Faith p. 11. Against which Errour I oppose two Arguments one for both Ordinances the other for Baptism in particular Arg. 1. If Baptism and the Lord's Supper are standing Ordinances or such as we are obliged to use during this life then they do not cease upon the appearance of Christ within or are not made useless or unnecessary by any degree of attainments in this life But the former is true therefore the latter That they are standing Ordinances appears because no formal repeal can be produced either in terminis or by any due consequence from Scripture nor yet any virtual repeal as in Laws made for a time and at the expiration thereof of course ceasing to oblige That then they do not cease as to our need of them follows evidently because it is not to be supposed consistent with Christ's wisdome to continue an obligation upon us to the use of a means when the end is obtained already All that can be said with any colour is that they are of perpetual obligation till the appearance of Christ within that is a full appearance or state of perfection But we having proved before that there is no such state attainable in this life then if those Ordinances oblige till we be arrived at perfection they oblige and so are of use during term of life Arg. 2 If Baptism be a Foundation-Doctrine as I may call it then it is of use during this life That it is such appears by Heb. 6. 1 2. where the Apostle calls the Doctrine of Baptism a Foundation by which phrase of the Apostle the knowledge of the use and intendment of that Ordinance by those who had or were to receive it ●eems to be meant The consequence is good If it be an Ordinance all Christians are to understand and improve then they must receive it Being baptized into Christs death cannot be an argument to induce the unbaptized to a mortification of sin which the Apostle urges upon the baptized Rom. 6. 3 4. If it be said that the Apostle exhorts the Hebrews to leave this Principle or Foundation of Christian Doctrine vers 1. I answer that by leaving it the Apostle cannot mean relinquishing the practice thereof For then by force of the same phrase applyed to Faith and Repentance c. These graces must also be left the contrary whereto I have before proved but the Apostle explains himself that they should not so stick in the foundation as not to proceed to the superstructure or highest points of Christian doctrine I could never meet with any thing that looked like an Argument for their opinion but that place which speaks of shewing forth the Lord's Death in the Supper till he come which they interpret till he come in the spirit 1 Cor. 11. 26. Answ So Christ was come already to the believing Corinthians The Apostle speaking of them and himself says We have received not the spirit of the World but the Spirit which is of God 1 Ep. chap. 2. v. 12. And yet that hindred not the Apostles incouragement and direction in their use of the Lords Supper 1 Cor. 11. 25 26 28. Errour 9. That there is no Resurrection from the Dead Rob. Turner in a Letter of his to the Baptists and George Whitehead in his late Answer to W. Burnet and George Fox Jun. in his Works bound up together THe Scripture is plentiful in asserting the Resurrection I shall only single out one Argument to evince it Arg. If the bodies that have done Good or Evil must receive their reward accordingly then the same bodies that dye must rise again But the Antecedent is true therefore also the Consequent That the bodies that have done Good or Evil must receive their reward accordingly which Proposition is the ancecedent is evident by 2 Cor. 5. 10. And then the Consequence is firm because those bodies receive not their Reward till the universal Judgment and then they cannot receive it having been once dissolved unless they rise again For the further proof of antecedent and consequent I shall first explain the Terms of Christ's Argument to prove the Resurrection from the ●ead which to ordinary Readers may seem inconsequent and then shew how the Argument is ●educed The place is Mat. 22. 31 32. As touching their Resurrection from the Dead have ye not Read that ●hich was spoken unto you by God ● Saying I am ●●e God of

A SYNOPSIS OF QUAKERISM OR A Collection of the Fundamental ERROURS of the QUAKERS Whereof these are a Taste Viz. 1. That there are not Three Persons in the God-Head 2. That Christ did not make Satisfaction for the Sin of Man 3. That Justification is not by imputed Righteousness 4. That our good Works are the Meritorious Cause of our Justification 5. That a State of Freedom from Sin is attainable in this Life 6. That there is a Light in every Man sufficient to guide him to Salvation 7. That the Scripture is not the Word of God nor a standing Rule of Faith and Life 8. That there is no Resurrection of the Body 9. That there 's no need nor use of Ordinances Baptisme Lords Supper c. Collected out of their Printed Books With a Brief Refutation of their most material Arguments and particularly W. Pens in his late Sandy Foundation Shaken and an Essay towards the Establishment of private Christians in the Truths opposed by those Errours By Tho. Danson sometime Minister of the Gospel at Sandwich in Kent LONDON Printed in the Year 1668. To the Reader Reader THe late daring Pamphlet of W. P●n Intituled The Sandy Foundation Shaken wherein he hath attempted but with too Feeble an hand to shake the Rock Christ Jesus in his God-Head and Offices hath occasioned this Vndertakement Seeing God had left him to himself so farr as openly to vilifie Three Grand Truths I judge it not amiss to take this opportunity to mind the World how well he hath Imitated the Leaders of his Party in their respects to other like Truths that so the Christians of these Parts may no longer be Imposed upon by the Quakers seeming Innocence The most referd civil Heathens were given over to the most Fond and Beastly Errours about the Nature of God It was observed of many of our English Hereticks in Queen Elizabeth's dayes that they were Charitably Devout And you know many that look well in the Face have their Inwards Tainted and Decayed I presume Reader thou hast Read over the Frontispiece of this Book and then tell me what you think Do those Principles sound like Christian Doctrine Do you not think your Heart would give your Tongue the Lye if for fear of seeming riged you should venture to sa● of the Teachers of those Doctrines These are the Servants of the most High God who shew unto us the way of Salvation Acts 16. 17. Why then take heed how thou harkenest unto them unless thou art unconcerned in thy self and art indifferent whither Salvation or Damnation fall to thy share I am prevented in a serious Representation of the danger of these Errours by the Pains of my Worthy Friend Mr. Tho. Vincent The mention of whose name puts me in mind of a Query thou mayst make about my Answer to Pens Arguments why I do actum agere The Answer is I was Ingaged in a little Conference with the said Pen and he hath made some Reflections upon me in the same Piece which are not to be wholly neglected Again Experience hath shewn that there is a great difference in Intellectval Gusts The Method Phrafe Notions of scarce any one man are acceptable to all And a President is at hand Biddles 12. Arguments against the Holy Ghost's Deity were first answered by the Learned Estwick and then by the Learned Pool and both to good purpose I hope not without success And if any Quaker shall demand why I do not answer Sam. Fishers Book against me instead of Writing against a new Man I answer that I am guided in my Neglect by the Judgment of ubler Persons than my self that that Book is but a bundle of Impertinent Cavils and none of my Arguments is shaken by his Batteries and that to answer it were but Horas bonas male collocare to spend time with Domitian in catching of Flies I shall only leave two words of Advice with thee and so we will part 1. Be at some pains to understand the positive Grounds of the great Truths opposed by the Quakers Remember that Wisdom is Silver and a Treasure not only for its Excellency but also for the difficulty of Attainment Prov. 2. 4. It was the Observation of Min. Fel. Multi ob●aedium investigandae veritatis divert●nt in proximos Errores i. e. Many men through Impatience of the Pains they must be at to find out the Truth turn into the Errours next at hand As a weary Traveller takes up his Lodging not at the best but at the nearest Inn. Be not thou a new Instance to confirm that unhappy Observation For want of some pains many Christians are strangely Ignorant and through Ignorance uncertain like Glasses which may be blown into any shape you please or Weather-Cocks that are indifferent to any Point of the Heavens To lessen thy pains somewhat I have endeavoured to give thee the most material Arguments by which those Truths are supported in as plain and familiar a way as I could and as the Nature of the subjects would bear Particularly be at some pains to understand the right use of Reason about these sacred Mysteries Namely that it is not to judge of the Truth of the Propositions contained in the Scriptures but of their Connexion Take an Instance 1 Cor. 15. 13. If there be no Resurrection from the Dead then is Christ not risen The Propositions that the dead shall be raised and that Christ is raised from the dead are de fide or matters of Faith but the Connexion o● Consequence of the Apostle is evident to reason as depending upon that Maxime of Reason Sublato effect● tollicur causa Deny the effect and deny the cause if it be necessary and not an accidential Cause and like this if it be not day t is not Sun-rise And therefore 〈◊〉 Socinians who pretend that we are not to believe any thing to be of Divine Revelation which is not evident to our reason do discover but little of that reason which they would be thought to have Ingrossed to themselves For does not Reason tell us that the Nature and Works of God are above our reach And that God were not God if he could be comprehended by a Creature nor are the Creatures ad aequate effects of God their cause And indeed their Principle takes away the difference between Divine Knowledge and Faith Where is there any room for an assent to Truth Propter authoritatem revelantis upon the credit of Gods word if we are to believe nothing but what antecedently to Divine Revelation is evident to reason in its next causes or proper Effects Nor can I see what use Miracles can be of to a Socinian the Intendment of which is to inforce a belief of those Doctrines which are inevident to Reason It being a Principle which no man will contradict that God will not put the Seal of his Immediate Power to a Falsehood 2. Improve the Knowledge which you have I have often thought it a wise sober speech of