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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54151	The guide mistaken, and temporizing rebuked, or, A brief reply to Jonathan Clapham's book intituled, A guide to the true religion in which his religion is confuted, his hypocrisie is detected, his aspersions are reprehended, his contradictions are compared / by W.P., a friend to the true religion.	Penn, William, 1644-1718.	1668 (1668)	Wing P1301; ESTC R15309	49,937	66

one let him but peruse his 17th page and tell me if he doth not find this amongst the many other contradictions that the Opinion or Dream that every man may be saved in his own Religion if he be true to it is more becoming Turks than Christians I must confess I have not met of late in any Author with such palpable confusion and can assure thee Reader I do avoid for brevity's sake the recital of much more I might instance in What Superstructure it 's possible for the best Artists to erect on a Foundation so imperfect and unsound he need be no exact Architecturist to determine but notwithstanding his mistake in his way to the true Religion he may prove Guide sufficient to his many following errors defects Sect. 7. I shall a little insist upon his second Chapter the head is this Shewing wherein the wise chusing ones Religion lys and acts concurring thereunto He needs must play the crack-Philosopher and imperfectly has manag'd his little distinctions in the pedantick phrase of the canting Priests and Accademists He tells us first what Election is in general and then divides the right-chusing of Religion into three Acts the Intellect precedingly discerning the nature of the thing that by the will is chosen And what in the 7th page he hath defin'd in the 8th he instances these following words to confirm his definition viz. Man being a Religious Creature by the common instinct of his natural conscience is mov'd strongly to worship a Deity as we see in all the Nations of the Earth much more when he is stirred up by a divine instinct Answ It hath been the unhappiness of many Ages as it is of this to darken and confound matters of Religion mostly with terms not more affected and difficult than very often impertinent of which this Guide is not a little guilty as must be obvious to such as will examine his most frivolous and contratradictory distinction betwixt Natural and Divine Not that I shall not allow them to be terms proper in their place but very improper where he puts them Let me perswade thee Reader to observe impartially the Confusion I have to do with one who characters himself a Christian and not a profest disciple of the Heathen Aristotle and I should therefore think it may become me best as it had him to use such a sound form of words as are warranted by and laid down in the Scriptures of Truth and that he with all others may know how far the Quakers are on all occasions ready to bring their Principles to be tried by that which the Spirit there declares I shall expose both his and theirs to the judgment of them and leave thee Reader to determine which holds the greatest harmony therewith although the contradiction of his own words might have been confutation evident enough Religion is by James a Prophet of the most high God thus defined Pure Religion and undefiled before God and the Father is this to visit the Fatherless and Widows in their affliction and to keep himself unspotted from the world Also to believe as Paul has it in thy heart and confess with thy tongue in and to the Lord Jesus Or as he hath it in another place to wit A subjection and obedience to that Spirit Light or Grace manifested from God to all men teaching them that denying ungodliness and worldly lusts they should live soberly righteously and godly in this present world Taking these passages for the clear and compleat signification of that term Religion as I shall till some more ample be produced and not the whimsical conjectures of men from their wresting of the Scriptures patcht up into a formal Creed by their eclipst understandings as this Guide must not deny if he will own Scripture then will it consequently follow that no man can be truly stiled Religious from a natural instinct or cause for since the one and true Religion or Primitive is divine Religious or the Relative must necessarily participate of the same Divine Nature and if by Natural Conscience he means Reason abstractively the Relative cannot amount to more than Rational for as what is simply Animal cannot generate what 's Rational so is it altogegether impossible for what is but simply Rational to produce what is Spiritual nor can I understand how he will secure himself from gross impertinency in nominating Man a Religious creature from a natural instinct or to assert any thing but what is divine can act Man to worship a Divinity How far he may to save himself extend the signification of natural I know not but if he means it in the sense Paul often us'd it methinks the very letter of the Scripture should have barr'd his unsuitable expression for saith that Apostle The natural man receiveth not the things of the Spirit of God neither can he because they are spiritually discerned But if he will take Natura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro generatione viventium sive animalium id est nativitate or if he rather will accept it in the sense of him they call Divine Seneca that it imports a Deity or Divine Reason sown in all parts of the world he would do well to let us know for the incongruity of his Assertion with good sense lies very palpable He further confirms his opinion of the universality of that by him call'd Natural Instinct with his Parenthesis as we see in all Nations of the Earth much more when he is further stirred up by a Divine Instinct I must confess to the universality of it but how disguis'd it is through the various trims of mens Inventions and fore-fathers idle Traditions a person never so little spritualiz'd may see and easily discry the notorious foppery of most professions the cause of which vniversal darkness has been the Nations sacrificing their judgements to the implicite Faith of their deceitful Priests who have been and are a Monopoly to the Souls and Bodies of the whole Creation And what he ignorantly calls the father stirring of a divine instinct is not a difference from the former in respect of its nature or quality but measure or degree I have the longer insisted on this particular because most material as well to detect his weakness and grand inability to the work he forwardly has undertaken as from his own expressions to elucidate and maintain the Quakers Principles to be Orthodox although it was against them he mainly did design his Book but with what success the end will manifest I shall just hint upon his three branches into which he has split the first act of his Election 1 He advises to take a particular view of the Principal Doctrines and Misteryes of Faith and duty of Godliness taught in the Scriptures but doth not tell us by what infallible Expositor we ought to peruse them that might unfold those Mysteries he speaks of which imply a dubious intricate and obscure sense does he mean the Instinct

Angels that Christ died for the Sins of the World and gave his Life a Ransom Perfection from sin they hold attainable because he that 's born of God sins not and that nothing which is unclean can enter the Kingdom of God no Crown without victory the little Leaven leavens the whole lump the strong man must be cast out Paul prayes they might be sanctified Wholly Be ye perfect as God is perfect be perfect be of good comfort unto a perfect man as many as be perfect that the Man of God may be perfect The God of peace make you perfect in EVERY good Work the God of all Grace make you perfect let us cleanse our selves from ALL filthiness of flesh and spirit perfecting holiness in the fear of God leaving those things behind let us go on unto perfection and this will we do if God permit If perfection were unattainable it would be strange that the Scriptures should speak of such a state and very preposterous that Paul Peter c. should so sollicite and pray for the antient Saints that they might come thither even to the spirits of just men made perfect nay he positively avouches to have arrived there at the Heavenly Jerusalem at the Church of the first Born c. And notwithstanding that this excellent State should never be enjoyed seems to me no less than a giving the Apostles Doctrine the lie and tacitly impeaching them of gross dissimulation and contradiction But Reader 't is not onely my Opinion that Perfection is attainable for if thou pleasest to remember the many passages of his Discourse already past my observation as well as to remark the following Chapter of his contradictions thou certainly will find Perfection an Article of this Guides Creed without the least violation to his matter Sect. 6. They deny any necessity of special Grace of the Spirit to Conversion and Sanctification saying The Light within is sufficient hereunto and scoff at them that pray for more His malice and his lies run parallel Are there amongst the Sons of men any that so contend for that Grace which brings Salvation and so strongly plead as well with sufferings as otherwise the absolute necessity of Faith therein subjection thereto and sanctification thereby to this blind professing World And for his distinction between the Light and Grace Reader if thou dost well observe the Apostle Paul's description of their properties and effects I question not but thou wilt soon condemn this Guide for ignorant and very inobservant of the Scriptures For he to the Ephesians writes That whatsoever makes manifest is light and bids them thereby to walk circumspectly So that the Apostle sets it as the distinguisher between good and evil as a Guide or Leader And thus was Jesus Christ the fulness of Light nominated by the Prophet A Light unto the Gentiles a Leader unto the People for Salvation unto the ends of the Earth who by the Evangelist is said to have enlightened every man and by the Prophet 't is determined as well as by the same John in his Revelation That the Nations of them which are saved must walk in that Light and how it can be different from that Grace whose properties are the same in teaching to deny ungodliness and worldly lusts and to live soberly righteously and godly in this present World cannot be rationally suppos'd for sayes the Apostle John If ye walk in the Light as God is in the Light ye shall be cleansed from all sin which Paul expresses thus If ye walk in the Spirit ye shall not fulfil the lusts of the flesh and sayes Christ I am the Light of the World he that follows me shall not walk in darkness but shall have the Light of Life It must be therefore evident to every common understanding that this so much blasphem'd Light Spirit and Grace spoken of leading to the same condition and bringing to the same end are one in essence and virtue though diversly denominated according to the variety of its operations and who is 't can be thought a Christian that denies the sufficiency of this Glorious Light which graciously is given of God as a Leader to the Nations and for Salvation to the ends of the Earth And surely had this Guide but ever been acquainted with its pure instructions and walk't therein the benefit that would have certainly accru'd had better taught him the excellency of its Nature and the reverent observance he ought to pay it and not to make a scoff at it as he most wickedly sayes the Quakers do at Grace who generally are known to be no mockers but have been made a laughing-stock by all Perswasions being reviled they bless persecuted they suffer defamed they intreat accounted the off-scouring of all things unto this day and made a spectacle unto the World Angele and Men. Sect. 7. 10. He follows on much at the same rate Sabbaths and Sacraments and all instituted Worship they cast off the great Doctrines of the Resurrection Last Judgment Heaven and Hell they turn into Allegories c. How long wilt thou immagine write and utter lying vanities to bespatter defame and expose to vulgar rage the innocent People and royal Inheritance of the most high God Canst thou expect thy dayes shall terminate in peace and that the Judge of all will not account with thee for all thy slanders yea Clapham be it known unto thee the dreadful God shall recompence it on thy head nor shall thy peevish malice surpassing all I know escape a pledge of Gods displeasure on thee ere thou takest thy farewel of this Earth he will rebuke thy unclean Spirit too full of nasty venom and lies ever to have admittance where nothing enters that defiles or makes a lie It 's not a rage I am in as thou may'st think and willingly wouldst have others to believe God bears me record but the infallible sence I have upon my Spirit of thy deep ensnating hypocrisie to betray if possible others more moderate and faithful into the same wicked yeelding spirit with thy self and also I fear thy immortal enmity to us the innocent People of the Lord provokes to a holy indignation and judgement 's for that unrighteous nature to eternity But that I may not leave the Reader unsatisfi'd as to this last most impudently wicked aspersion know in the name of all true Quakers the Sabbath that is reserv'd for the People of God is so far from being by them rejected or denyed that they admonish all to the exact and punctual observation of it not to think their own thoughts speak their own words nor do their own works for the word Sacraments 't is no where scriptural and till he explains his meaning I am not bound to find him one but for such Worship as is of Scripture-institution and perform'd by the Spirit of God they own and practise disowning as there is good reason all other Institutions The Doctrine of the

as either don't know them or well know an entertainment of them would put a period to their gain But soberly examine if there be any other way to perfect Victory over those corruptions and fleshly lusts to which we naturally are addicted and most infallibly occasion that disorder and confusion we see all Nations subject to than what they Preach up Write for and Walk by even that Grace of God which brings Salvation from all iniquity which sayes this Guide is the sum of all viz. The Grace of God which bringeth Salvation hath appeared unto all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present World Which being really attended on its instructions cordally imbrac'd and holy motions intirely resign'd unto with that noble but necessary resolution of despising all shame and patiently enduring the Cross shall make thee a Righteous Magistrate a Reformed Priest or a Holy Citizen of the New Jerusalem It leads into circumspection and pure conformity to the Divine Pleasure Doubts and Fears Sighs and Tears shall fly away and in that faithful stayedness of heart on God We can according to our respective measures say He makes the Rivers of his Peace to overflow and never-failingly bedews with the refreshment of his glorious Presence Which Reader that thou mayest and all men really experiment is the very earnest desire of him that God in everlasting love has made a Friend to the True Religion but an enemy to every false Way W. P. ERRATA Pag. 3. lin 24. for they read he l. 23. f. are r. his P. 7. l last r. denominate P. 9 l. 24. f. r. ambitious P. 11. l. 29. f. mawy r. many P. 23. l. 3. f. impiousy r. imperiously P. 32. chap. 2. r. His Aspersions P. 36. l. 35 f. clensed r. clenseth P. 37. l. 6. r. have them in take c. l. 25. f. ha●d r. hid Epist. p. 1. Epist. p. 2. Epist p. 4. Epist p. 6 7. Book p. 1. Pag. 2. See p. 8 14 15. Tautol ● pag. 2 4 5 6 12 13 14 15 16 18 22 Mat. 13. 11. 1 Cor. 2. 7. C● 4. 1. Job 3. 12. Heb. 9. 23 1 Cor 2. 7 Tit. 2. 13. 2 Cor. 5. 17. Col. 3. 1. Rom. 14. 17. p. 17. Pag. 6. Whatever moves to worship God is God's Spirit Jam 1. 28. Rom. 10. 9. Tit. 1. 11 12. † In this only can theunderstanding soundly judge the will rightly elect p. 10. P. 11. P. 11. P. 14. P. 15. Pag. 16 P. 18. P. 18. p 29 30 31 32. Pag. 34 Gal. 4. 29. Contrariorum eadem est ratio Respectu termini a quo Respectu termini ad quem 1 Joh. 3. 7 8 9. Rev. 21. 27. Eph. 5. 25 26 Matth. 13. 27. Pag. 36. Matth. 11. 27. Isa 1. 13 14. 15. ch 66. 3 P. 37. John 16. 8 9 10. 1 Thes 5. 23. Pag. 38. Gal. 3. 20. 2 Cor. 13. 5. Ch. 5. 9. P. 39. Tit. 2. 14. 1 Cor. 1. 24. Joh. 11. 25. Pag. 56 57. P. 18 58 59 60 61 62. Pag. 62 1 Cor. 1. 26 27 28 Herald Animad in Arnob. l. 3 p. 137 Tertul. lib. de Idolatria Orig lib. 30 Adv. Cel. Con. Carthag cap. 51 52 53 Gauden de morsecul Justinian part 2. c. 26. p. 89 90. Usher de success c. 6. p. 28. Libanus protem p 13. ed. Goth. 1 Cor. 2. 10. Isa 49 6. 60. 19 Rev. 21. 24. Rom. 8. 9 Gal 5. 16 John 15. 13. Titus 2. 11 12. Act. 15. 9 1 Tim. 3. 9. Jo. 1 9. 1 Jo. 1. 5 7. Helps the other wanted Heb. 9 15 1 John 5. 18. Rev. 21. 22. Mat. 13. 33. 1 Thes 5. 23. Mat. 5. 48. 2 Cor. 13 11. Ephes 4. 13. Phil. 3. 15. 2 Tim. 3. 17. Heb. 13. 2● 1 Pet. 5. 10. 2 Cor. 7. 1. Heb. 6. 1 3. * Heb. 12. 22 23 24 Ephes 5. 13 14 15 Isa 49. 6. John 1. 9. Rev. 21. 24. Tit. 2. 11 12. 1 John 1. 5 7. Gal 5. 16. Joh. 8. 12. 1 Cor. 4. 9 12 13. Pag. 64 P. 68. Pag. 69 Pag. 72. 73. 2 Tim. 3. 5. Pag. 82. Pag. 75. P. 104. P. 103. Ston smi the Im. on the feet p 16 17. P. 23. P. 15 16. Pref. p. 3. Pref p 5. Pag. 24 Epist p. 6 7. B. p. 98. P. 106. P. 108. P. 17 18. Observ Observ Observ Obser Observ Observ Observ Observ Ston smi the Ima on the feet p. 29. Obser Obser P 43.

Authority to declare There is not another Leader by whom Salvation is attainable and in obedience to whom the Nations of them that are saved must walk Although I needs must say this objection of our Ignorance had much better become a person whose abilities surpass this Cantabrigian Sizer's education whose inexpertness in Story Tongues and Opinions might have barr'd him from these uncivil as well as untrue reflections and so much of Literature is to be found amongst the Quakers though it 's not their strength as does and very likely will remain unanswer'd by Scholars of a higher Form than this conceited Guide Sect. 2. 2. His charge of obstinacy we deny nor am I much solicitous to enlarge in our vindication since 't is the sense I know he has of all who withstand a Conformity to that Establishment his Interest leads him to imbrace and bow not with him to the Rising-Sun In this sense we own his Epichite and adjunct of Singular also being indeed most so in sufferings having by all Powers since we were a People separated by the Lord from their Inventions been killed all the day long in Reputation Liberty Estate and sometimes Life but in all other respects our Consciences excepted we are alwayes ready to express complacency and willingness to assist our very enemies Sect. 3. 3. He does accuse us with a total Apostasie from Christianity but if the definition Paul gives of a Christian ought to decide the case then he is one in whom Christ reigns and by the fruits of his Spirit manifests to the world he is redeemed from it and from fulfilling those lusts which once had absolute dominion over him But whether this Guide or the so much calumniated Quakers are fullest of self-denyal most separated from the World or in greatest subjection to that pure Spirit of Grace which teaches to deny all unrighteousness and to live soberly in this present World impartial Reader speak For if the preceeding qualities denote men truly Christian and that a pious diligent and inoffensive Conversation is the most express Character of Christ's Followers I make my appeal to thee and the whole World if there lives among the Sons of men a people less deserving to be called Apostates and consequently any that so visibly carry with them the badg of true and primitive Christianity as they And whereas he sayes we scarce retain any Article of the Christian Faith We do in so many words reject his aspersion being made partakers of that Divine Faith in Jesus which sanctifies and is held in a pure Conscience Sect. 4. 4. His next accusation is That they extol the Light in all men as the only sufficient Rule to walk by to the apparent slighting of Scriptures and Preaching Reader If yet thou art a stranger to this Light he thus explodes and vilifies let me beseech thee once to observe it in thy self and tell me then if it has not that Divine quality to discern betwixt the Precious and the Vile and manifest every Thought Word and Act whether it is well-pleasing or the contrary to the great God If it be criminal to own those Scriptures he falsly sayes we slight the case is chang'd otherwise we all confess that God is Light and that he hath enlightned every man by heeding and obeying the Dictates of which we may be preserv'd in that capacity as the same Scripture sayes shall bring us into the pure Fellowship and that the Blood of Jesus shall cleanse us from all sin Nor do they own a Principle in the Clouds but above all people have demonstrated the power and authority of their Principle by that Redemption it has wrought for them and alteration it has made from that condition which nakedly expos'd their immortal Souls to the snares and entanglements of this Worlds perishing glories to experiment the Blood which cleansed from all iniquity the unspeakable peace of perfect reconciliation with God And for his confident affirming we slight both Scriptures and Preaching I have this to say That as there is not any who discover more respect for them by a conformity of life to what they require so do they both read and as often quote them in Preaching or Declaration as any who profess them for their Rule And Reader that thou mayest the better be informed concerning the esteem we have them in taking but the pains to visit our Assemblies and that shall be a sufficient vindication of our innocency which also may answer him as to the advantage that 's confest the Jew had above the Heathen 5. His fifth reflection is Our openly denying the Doctrine of the Trinity but me thinks it would become him who is reproving others for not paying that respect they ought unto the Scriptures to be a little more exemplary in using their unquestionable phrase and sound expression for I am altogether ignorant of any Scripture that mentions that word Trinity and t is his own Opinion that Fundamentals should not be drawn from dubious and obscure places but rather that the Scriptures were evident and perspicuous as to what was necessary to be believed yet if by Trinity he understands those three Witnesses in Heaven Father Word and Spirit he should better have acquainted himself with what we disown than ignorantly thus to blaze abroad our open denyal of what we most absolutely credit and believe 6. His next slander runs thus The Person of Jesus Christ as to his humane Nature with all his Offices assigned to him by his Father they utterly reject though this is an Arcanum that is kept hard from their Novices Fain would he here insinuate to people by his most invective impostures hard thoughts concerning an inoffensive people whilst in reality they own no other name by which Salvation is obtainable than the Christ of God and all the Offices that ever were assigned him by his Father are by them acknowledged and so remote are they from hiding their sentiments or being jealous of exposing them to all that whosoever will but give himself the time of frequenting their Meetings or perusing their Books will soon perceive how very far this Character is wide of Truth 7. His next report is We call not upon God in the Name and Mediation of Jesus Christ But Reader that thou mayest not thus be dogmatized upon and better satisfied in thy sober inquiries assure thy self the Quakers never knew an other Name than that of Jesus Christ through which to find acceptance with the Lord nor is it by any other than Jesus the Mediator of the New Covenant by whom they expect Redemption and may receive the promise of an eternal Inheritance Sect. 5. He farther sayes They trust not in his death for Pardon and Salvation but in a pretended sinless perfection They are so far from disowning the death and sufferings of Christ that there is not a people in the Earth that so assuredly witnesse and demonstrate a Fellowship therewith confessing before Men and