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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	justify_v	papist_n	5,930	5	8.9109	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57953	Quakerism is paganism, by W.L.'s confession; in a book directed to Mr. N.L. citizen of London: or, Twelve of the Quakers opinions, called by W.L. The twelve pagan principles, or opinions; for which the Quakers are opposed to Christians examined and presented to William Penn. By W. R. a lover of Christianity.	Russel, William, d. 1702.; Roberts, Daniel, 1658-1727. aut	1674 (1674)	Wing R2358; ESTC R219761	57,659	96

works page 47. That is no Command from God to me which he commands to another Neither did any of the Saints we read of in Scripture act by the Command which was to another c. They obeyed every one their own Command 4. If it be a sin as the Quaker saith To take any Oath how comes it then to pass that the Quakers do frequently go to Law with their Neighbours and employ men yea give them money to come in and swear for them And also when others cannot be accepted in their stead Why do some of the chief Quakers in London take Oaths themselves Surely if your Principle be true both these Practices are Abomination to the Lord. Now with what face of Truth or Honesty can these men censure others and do the same things themselves 5. How can the Quakers tell what Spirit it is they must receive must not quench the motions of must be taught and instructed by and that those things it teaches them are true What Rule is there to distinguish it from all false Spirits that so all men may know what Spirit they are to follow and what to reject If these things be not discovered by the Light of the Holy Scriptures how can they be known If they must be examined by the Light thereof then the Scriptures must be acknowledged to be our Rule and the Commands therein binding to us notwithstanding all that the Quakers say to the contrary 8. Pagan Principle THe Eighth Charge is That Justification by that Righteousness which Christ fulfilled for us wholly without us is a Doctrine of Devils W. P's Answer is thus And indeed this we deny viz. Justification by the Righteousness which Christ fulfilled in his own Person for us wholly without us And boldly affirm it in the name of the Lord to be a Doctrine of Devils and an Arm of the Sea of Corruption which doth now Deluge the World Will. Penn. Serious Apol. p. 148. Will. Lud. saith This makes a great noise surely somewhat more than ordinary moved W. P. to write at this rate Herein he confesses the Charge so that T. H. is no Forger But first saith W. L. let us calmly consider the terms whereupon he doth express himself in favour of W. P. W. L. This one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves for Justification and Righteousness all along the New-Testament so that when we are said to be justified it is all one in my understanding as to be made just or righteous Reply I will speak something to this before I proceed any further And first whereas he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves for Justification and Righteousness all along the New-Testament I hope he doth not intend that there is no other words used to express it by for I think that word is but seldom used in the New-Testament upon that occasion but most frequently other words to express the Spirits meaning by as in Rom. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore being justified by faith vers 16. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the free gift is of many offences unto Justification v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Justification of life And Mr. Leigh in his Critica Sacra p. 69. saith thus upon that very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitia i. e. Justice in which sense he saith the word is often used and brings in Cornelius à Lapide speaking thus Justitia ea quae est in nobis and a little after Est ipsa animi integritas sanctitas innocentia per quam sancti vivimus placemus Deo vel bonis viris So that it must be understood to respect that Integrity Holiness and Innocency of the souls of good men by which they live a holy life and please God But this cannot be done without their persons be first acquitted of their former sins by the Justification they receive from Christ through believing 1. But here I do distinguish between a Legal Righteousness so as to obey perfectly all that God requires at all times both in thought word and deed 2. An Evangelical Righteousness which is a sincere endeavour of the Soul to do all that God requires although by reason of the pravity of his nature he cannot attain it which is accepted with God for Christs sake as if he had perfectly done it 3. And that Righteousness which Christ fulfilled for us in his own Person wholly without us which was his keeping the Law perfectly in our stead and his suffering death for our sins 1 Cor. 15. 3. Christ died for OVR sins according to the Scriptures Now this is imputed to us if we believe Rom. 4. 5 6 7 8. 22 23 24 25. And Christ is made unto us Righteousness 1 Cor. 1. 30. And in this sense he is called The Lord OVR Righteousness Jer. 23. 6. And therefore it 's said Christ was made sin for VS who knew no sin that we might be made the Righteousness of God in him 2 Cor. 5. ult He bare OVR sins in his own body on the tree 1 Pet. 2. 24. The truth is if Legal Righteousness and Justification THROVGH Christ according to the Gospel be the same thing then the Quaker is right in denying Justification by that Righteousness Christ fulfilled for us both Actively and Passively in his own Person wholly without us But then the Apostle Paul was mistaken who saith A man is not justified by the works of the Law but by the faith of Jesus Christ Even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified for if Righteousness come by the Law then Christ is dead in vain Gal. 2. 16 21. But by this I perceive That the Quakers rather than they will own Justification by that Righteousness Christ fulfilled for us wholly without us they will avoid that absurdity laid upon that Opinion by the Apostle i. e. That then Christ died in vain by affirming That Christ in respect of himself never died But why I may not from hence conclude The Quakers professing Christianity to be vain I know not If W. P. can demonstrate the contrary I desire he would But let us hear what W. L. hath to say further touching this thing W. L. Now that no man can make himself so or that he can be so without Christs Righteousness and also that this act of justifying us or making us just is of the free Grace of God through the Redemption that is in Jesus Christ I believe it is granted by us and them Answ If by Vs W. L. mean according to his former false Insinuation the Baptists and himself though indeed he is not one of that number neither can he be so accounted Then I answer That those words expressed by him if as honestly intended as plainly exprest is that the Baptists and other Protestants own But as I know the Quakers do not own it

thereby So that W. L. may see that the Quakers are not faced about to oppose the Humanity for they always opposed it neither is T. H. mistaken about their meaning Well I perceive W. L. is got half-way out of this Labyrinth for in his next words he saith Let 's be charitable in these Mysterious points however and expound these Extreams as we do that betwixt Paul and James Gal. 2. and Rom. 4. with James 2. for as Faith and Works so Divinity and Humanity must go together And what God hath joyned let no man put asunder Answ I wish the Quakers would but do so and then this Controversie would soon be ended As to what he tells me of W. P. his words at the Barbican-Meeting as an instance I say this to it When W. P. hath given us some infallible Demonstration that he did not speak equivocally in those Expressions then and not till then do they deserve my cognizance any further than to answer him in the words of the Roman Orator Quid attinet gloriose loqui nisi constanter loquare Cic. l. 2. de Fin. p. 61. For what availeth it for a man to speak gloriously if he be not constant and sticks not firmly unto that which he speaketh And I fear I may say of him as it 's said of some others by Augustine Hoc in labiis non in corde dicere Aug. Epist 20. Tom. 2. p. 588. They speak it but with their lips they believe it not with their hearts But let us proceed to the next particular 4. Pagan Principle THe fourth Charge is saith he That Christ Redeemed himself W. L. His Answer is This our Friend T. H. confesseth to be but his own Consequence from their words which he leaves to the judgment of others as indeed all Consequences ought to be And I 'le tell you what my weak apprehension is of it The sayings from whence he hath drawn this Charge I confess are above my capacity I do not understand how Christ is both the Election and the Elect Seed Nor how Abraham's old decayed Body was a Type of the Seed of Abraham Now I begin to like my Author and I should have done so before if he had spoke as honestly I wish he may keep in this mind A little after he saith W. P. asserts the Redemption of the Seed c. But then he endeavours to extenuate the fault saying It 's true it looks with a strange countenance to us but yet there is some of even the very same in Scripture as that in Isa 59. 16. He wondred there was no Intercessor therefore his own Arm brought Salvation to him And in Chap. 63. 5. Mine own Arm brought Salvation unto me and my fury it upheld me Whence faith W. P. in Reas against Railing p. 63. It is no ways absurd that we affirm That the end of Gods manifesting himself in the flesh was for the Redemption or Deliverance of his holy life that was in man as a small seed even the smallest of seeds that had been long vex'd grieved and pressed down by sin and iniquity And in page 64. This Seed was and is pure for ever Here saith W. L. He tells what he means by Redemption of the Seed In this he hath fully cleared T. H. from the guilt of Forgery And I will also quit this point when I have considered the meaning of those two Texts urged to prove it or rather to excuse W. P. 1. I take notice That though W. P. and the Quakers deny the Scriptures to be a Rule yet they can make use of them in favour of themselves when they think they will serve for their purpose But to pass that 2. It is obvious to all that will take the pains to consider them that these Texts do not prove what they are brought for i. e. That the end of Christ's coming was to redeem himself For as there is no such words spoken by the Prophet so it is contrary to the general scope and design of the Gospel and to the express words of the Apostle Paul 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation That Christ Jesus came into the World to save sinners of whom I am chief And that he came to seek and to save that which was lost not a lost God and a lost Christ as Geo. Keith saith but lost and undone sinners 3. If you will have my understanding of these two Scriptures it is this That by Salvation is meant by a figure the person saved and that it signifies no more but that he purchased them to himself the Abstract being there put for the Concrete as is usual in Scripture as in Phil. 3. 3. Circumcision is put for the persons circumcised and in 1 Cor. 12. 28. Helps Governments is put for Helpers and Governors with many more of the like kind that might be mentioned And therefore it 's said in Isa 49. 6. I also will give thee for a Light to the Gentiles that thou mayest be my Salvation to the ends of the earth that is My Salvation that I have appointed for them For God who is always perfectly happy and Blessedness it self cannot stand in need of any Salvation yea it is as great an absurdity as any the Quakers can be guilty of to affirm it But from hence we may see that the Light which is in them doth teach them to have strange blasphemous thoughts of God and sometimes out of the abundance of their hearts their mouths do utter it 5. Pagan Principle THe fifth Charge is That the Quakers do deny the Scriptures to be the Rule of Faith and Practice unto Christians And T. H. brings in W. P. his words for proof Which are these We deny the Scriptures to be the Rule of Faith and Practice In honour to that Divine-Light that was the Author of them W. P. in Reas against Rail page 48. W. L. The Quakers sayings brought to prove this I confess at a distance or to a hasty or a prejudiced Reader seem to do it but look seriously and charitably on them and there is as much truth in them as I desire Ben. Furly says There is nothing in the Scripture that is a duty upon him or which he is obliged to obey because there recorded and so say I. He further acknowledgeth that Geo. Whitehead saith That it is Idolatry to call the Bible the means of our knowing God Dip. pl. p. 17. Reply Reader W. L. hath gone very far already towards the clearing T. H. But hear what he saith further page 17. he there confesses They seem to him and others to speak slightly of the Scriptures which saith he I would not have them do But it seems they will not be ruled by him for you have heard W. P. his positive denial already And for Ben. Furly he saith It is the greatest errour in the World that ever was invented and the ground of all error to affirm That the Scripture ought to be a Rule to

I have reason to suspect W. L. also For in a certain Discourse he had with R. S. a good Friend of mine about two years ago he pleaded for a sinless Perfection here in this life as it 's opposite to that Imputed Righteousness of Christ made Ours by believing as the way by which he expected to be justifified Whereupon R. S. asked him Whether he had yet attained it W. L. told him he had not Whereupon R. S. replied You do not know but you may die before you have attained it how then can you think to stand justified before God It cannot be by your own personal Righteousness for that you confess you have it not I should be amazed to hear him utter such expressions so contrary thereunto as these are in his Book but that I consider he may have learned the Art of Equivocation from W. P. by his often converse with him But now I am upon this Head I would make so bold as to ask W. P. and the Quakers one Question Quest Suppose they do attain to a state of sinless Perfection here in this life yet seeing many of them have lived in a course of sinning twenty thirty or forty years before they attain it What must make Compensation for the sins they have committed in the time past of their lives If they shall say Their own Obedience which they perform to the Light within them after they are thus perfect That is to suppose the good deeds they perform in the latter part of their lives should make Compensation for their former evil deeds Which will proclaim to all intelligent men not only that they hold Justification by their own personal Righteousness exclusive of Christ's Righteousness which is to be justified by Works in the strictest Notion being the next Principle we are to enquire into but also that they do hold that other Popish Principle To believe that they can do Works of Supererogation And yet this Author is much displeased that any should suppose the Quakers do derive their Pedigree from Rome W. L. Goes on to excuse his beloved Friend W. P. by telling us That forasmuch as many Teachers so word this Doctrine of Justification as the weak are thereby misled into a vain hope that God will justifie them or look upon them as just and righteous THROUGH Christ at the last day though they live and die in sin Hence saith he so great a zeal might arise in W. P. against such Expositions of Scripture-Justifications and chiefly against this phrase THROVGH CHRIST Answ To which I answer If W. P. hath so great a zeal risen up in him CHIEFLY against this phrase THROVGH CHRIST Then it follows That if we should word the Doctrine of Justification so as to please Will. Penn we must say That men are justified WITHOVT CHRIST But I hope I shall never make that one of the Articles of my Creed But farther W. L. saith These words Wholly without us may very well satisfie us That they level not at Scripture-Justification but at our conceits of it Reply Then it seems W. L. concludes That Justification by that Righteousness Christ fulfilled for us wholly without us is not a Doctrine agreeable to Scripture but a conceit I perceive now T. H. is no Forger for W. L. doth not only own the words to be spoken by W. P. but owns the Doctrine of the Quakers about it And yet forsooth we must be very tender of calling this man a Quaker Howbeit I conclude he avoids the name for no other Reason but that he might be the more serviceable in propagating their cause An excellent Stratagem As for what he saith about the Doctrine of Justification springing from the Doctrine of Predestination misunderstood and as held by Calvin Beza Piscator Synod of Dort c. As I do not believe it in the sense that I have defined it and as Protestants generally hold it So for those mens Opinions about the Decree of Absolute and Irrespective Reprobation I shall leave it to them whose concern it is to clear themselves of it for it 's none of mine at this time 9. Pagan Principle W. P. SAith His ninth Charge against the Quakers is That Justification is by Works Here W. L. hath followed his own advice viz. To leave out words most material in this Charge For the words laid down by T. H. are That the Quakers hold Justification by Works in the strictest Notion And brings these proofs out of the Quakers own Books God accepts not any where there is any failing or who do not fulfil the Law and answer every Demand of Justice Edw. Burrough's Works p. 33. And in Answer to Quest 14. Was not Abraham justified by Works We must not conceive that his personal Offering was not a justifying Righteousness but that God was pleased to count it so Nor was there any Imputation of anothers Righteousness to Abraham But on the contrary his personal Obedience was the ground of that Imputation Therefore that any should be justified by anothers Righteousness imputed and not inherent in him is both ridiculous and dangerous W. P. Reas against Rail p. 80. Now I hope T. H. is no Forger But let us hear what W. L. hath to say W. L. This is almost of the same nature as the former and it 's a greatdeal of pity to Heathenize men for preaching up Good-works especially in a day when they are so scarce Reply Rarely well guest Is T. H. finding fault with mens preaching up good Works Surely that 's none of the Question Neither doth he Heathenize any for so doing that 's no part of the Charge nay he doth not so much as mention the words Heathen Pagan or Pagan Principle in all his twelve Charges I wonder how W. L. did to give them so right a name The honour of that belongs to himself and not to me nor T. H. But seeing so great a Friend of theirs as W. L. is hath so often called them so I hope they will not find fault with me for writing after his Copy As for what he is pleased to say of his own renouncing meriting by Works and that he thinks no rational Papist can be so weak to imagine that forty or fifty years spent all in Good-works nay forty or fifty thousand years can deserve Eternal Recompence of Reward is no Argument to the contrary but that an infatuated Quaker may be of that mind And why we should not think so of them till they have cleared themselves of it by renouncing Edw. Burroughs Will. Penn and their Books with all others who have asserted such Doctrines as these I see no Reason 10. Pagan Principle THe tenth Charge is That Christ fulfilled the Law ONLY as our Patern The proof cited by T. H. is W. P.'s own words For not the hearers of the Law are just before God But the doers of the Law shall be justified Rom. 2. 13. From whence saith W. P. how unanswerably may I observe Vnless we become doers of

as it is by him applied to that Sacred Person before defined His words are these Messias doth solely and singularly betoken Christ as it is interpreted John 1. 41. and 4. 25. For though the word Mashiach in Hebrew in the Scripture signifieth any Anointed one whatsoever yet in this Greek form Messias it never signifieth but only Christ Nor is the Hebrew word used in Hebrew Authors but in the same sense and so it is used infinitely among them Sometimes set single without any other addition and very often with this addition Melech Hamashiach the King Messias In this propriety the word is used Dan. 9. 25 26. Psal 2. 2. and so it was confessed by the ancient Jews Mr. Lightfoots 2 d Part of his Harmony Critica Sacra p. 136. Now seeing Christ is thus exalted at the Fathers Right-hand to be a Prince and a Saviour to give us Grace here to enable us to do his will and Glory hereafter far surpassing all our Obedience let us therefore believe in him for the pardon of our sins as he is a Priest receive his Doctrine as he is a Prophet and submit to his Laws as he is a King For whosoever shall be found so doing and continue therein faithful unto death they shall certainly receive that Crown of Life and Glory which God hath promised to them that love him I shall conclude in the words of the Apostle Grace be with all them that love our Lord Jesus Christ in sincerity Amen Quakerism is Popery Revived OR Some of their Old Opinions put into a New Dress and Asserted by the Quakers to be New Discoveries of the Light within them THere are two General Principles must be received by every one that will be either a Quaker or Papist 1. That the Scriptures of the Old and New-Testament are not the Rule of Faith and Practice 2. That there is some other Rule of Faith which is Infallible To prove this I shall quote their own sayings that you may know I do not wrong them The Quaker saith thus Will. Penn in Reas ag Rail p. 48. We deny the Scriptures to be the Rule of Faith and Practice in honor to that Divine Light that was the Author of them Edw. Burrough's Works p. 62. He that perswades people to let the Scripture be the Rule of Faith and Practice would keep people in darkness Geo. Whitehead Dip. pl. p. 13. It 's Idolatry to call the Bible the means of our knowing God And in his Book entituled Christ Ascended p. 11. You are walking by your fancies and imaginations who set the Scriptures in the place of Christ as your only absolute Rule and Ground of your Faith and Knowledg G. W. in Enthusiasm above Atheism p. 20. saith As for W. Penn's saying That our Belief concerning the Scriptures is that inward Testimony that we have received from the Holy Light within us to the truth of those sayings He concludes thus Wherefore the Scriptures are so far from being the great Rule of Faith and Practice that the Light of Christ within is both our Warrant and Rule for Faith in and Obedience to them And in p. 27. he blames his Antagonist for saying The Doctrine contained in the Scriptures is the Rule of Faith and Practice telling him He should rather have said A Rule subordinate to the great Rule of Faith and Practice to wit That Divine Light And yet saith p. 49. But if he pretend the Spirit to be his Rule then the Scriptures are not Having heard what the Chief Men in the Quakers Ministry have said be pleased to hear what some eminent Popish Priests have said and you will see that this is no new Doctrine The Papist saith thus Eckius Luthers Antagonist in his Book of Faith and Justification The end that moved the Evangelists to write was not because they would have their Writings to rule over Religion and Faith but rather that they should be subject unto it Coster saith the same in his Enchiridion of Controversies And in Chap. 71. The Scriptures are as a Nose of Wax that suffers it self to be turned this way and that way Turrianus p. 250. If Christ had left no other Rule of our Faith than the Scriptures we should have had nothing else but a Delphian Sword Bellarm. de verbo Dei non Scripto Lib. 2. saith The way to keep men sound and undeceived about Religion is to forbid to the Laity or worldly men the reading of the holy Scripture as being the occasion of many Heresies Lib. 4. For although the Scriptures is God's Word nevertheless it can have no Authority without the Churches Approbation being an imperfect broken and lame Rule for there is not comprehended in it all things that are necessary for God's Honour and our Salvation but what is wanting must be supplied by unwritten Tradition Lib. 4. cap. 12. The proper and principal end of the Scripture was not that it should be a Rule of Faith but a profitable Admonition to make men entertain the Doctrine of Preaching Secondly There is some other Rule of Faith which they both say is Infallible 1. The Quaker saith It 's the Light in the Body immediate Inspiration or Enthusiasm by the Light within them which is the Infallible Rule George Keith saith That Will. Penn hath immediate Inspiration as the primary Rule of his Faith and Practice See the Quakers own Account of the Wheeler-street-Meeting p. 56 57. And in answer to Mr. Ives 's Demand To give one evidence that they had Divine Inspiration for the Rule of their Faith and Practice he saith p. 62. It is sufficient that we have the witness in our selves Page 65. We profess and experience Immediate and Divine Revelation as the Ground of our Faith and Testimony And in his Looking-Glass for Protestants p. 29. he saith And this is our Faith in all these particulars who witness unto the Immediate Teachings of God by his Spirit in our hearts Geo. Whitehead Enthus above Atheis saith p. 19. But Enthusiasm taken simply as a Divine Inspiration or breathing into by a Deity we do assert and contend for in the best Acceptation I never thought the Quakers would have owned themselves to be Enthusiasts in Print But what may they not come to in time Page 22 23. he saith We do therefore assert the sufficiency of this Divine Illumination as being of it self able to shew and reveal to us what we ought to believe and do in all things And p. 24. he saith By their Preaching and Writing they proclaim the sufficiency thereof And p. 52. to shew that they are free from Error and Incongruity he saith It is true that we affirm the light of Christ within to be an Absolute Rule teaching men that follow it what they ought to know believe and do And in the same page he saith That he viz. his Antagonist falsly supposeth a defect in the Light and in our Ministry directing thereto Then they must be both of them sufficient and infallible if