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HAVING thus plainly detected the Falfhbod of the moft material Facts in Pickworth's Narrative, we fhall fubmit to the Judgment of every Confiderate Perfon, to determine, whether any Credit is to be given to a Story, wherein are fo many Paffages well known by Credible Perfon's to be falfe and none, fo far as yet appears, which any Man in the World, except the Relator, will affirm to be true.

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HAD not thefe obvious Falfhoods presented themselves, we could have prov'd, by many other inconfiftencies and palpable Mistakes in the faid Narrative, that Pickworth is very far from having fo good a Memory, as fuch a Man ftands in need of.

By this Appendix, 'tis hop'd the Vindicator will perceive, that his taking Stories on Truft from Pickworth, and Quotations from Keith, Men that turn'd their Backs on that Light of Truth the Quakers profefs, has led him into a Labyrinth of Darkness and Error; and that he will take in good Part these our boneft Endeavours to help him out of it,

FINIS

AN

INDEX

OF THE

Principal Contents of this Book:

The INTRODUCTION.

Remarks on P. Smith's Title-page,

An obfervable Saying of f. Hales of Eaton,
Remarks on P. S. his Dedication and Preface.

SECT. I.

Of Chriftian Morality.

The Vicar's Perverfion of W. Penn's Words,
W. P's Definition of Morality,

Pág

Ι

ibid.

2,3

314.

A dreadful Diftinction of W. P's Opponents 'twixt Grace
and Morality,

ibid

A moral Man has fome Title to the Chriftian Name, $
Chrift himself is eminently diftinguished by the Character

of the Fuft One,

ibid.

A juft Man pattakes of. Chrift's Juftice or Righteoufnets,
from whom all Juftice proceeds as a Stream from its
Fountain,

He is taught to live juftly by Chrift,

All Virtue is Chriftian and acceptable to God,
Acceptance with God is through Chrift alone,

ibid

ibid.

ibid.

A State of Acceptance with God is a State of Chriftianity. 6
The Vicar's Charge of Deifm and Natural Religion equally
reflects on the Apoftles Fames and Peter, and the Chri-
ftian Apologift Fuftin Martyr, as the Quakers,
The Quakers firmly believe the Scripture Hiftory of Chrift,
And that the Belief of it is neceffary where revealed,

E e

Eut

i

Pag

ibid.

But not indifpenfiby neceffary to thofe from whom Provi
dence has withheld the Knowledge of it,
Their manner of Reasoning on those Points,
Compar'd with that of their Oppofer,

8, 9, 10, 11

12, 13

13, 14

The Vicar's Anfwer to this Query, What are the peculiar Pre-
cepts and Inftitutions of Chrift? confidered,
A Paffage of Dr. Taylor concerning Chrift theMediator. ibid
The Quakers acknowledge many real Advantages and Helps
of the Chriftian Inftitution,
ibid.
And that the H. Scriptures are the beft Syftem both of Faith
and Morality, that ever was written.

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The Light of Chrift in Man, a Main Fundamental in Re-
ligion,

It's Divinity proved,

16

16,17

That 'tis the fame with the Spirit of God, prov'd by the
Sameness of the Properties afcrib'd to them in Scrip.17,18
That this Light or Spirit was the Guide of the Faithful be-
fore the Scripture was extant,

19

20

The Vicar's Milinterpretation of Mat. xvi. 16.
His Unfcriptural Diftinction between Chrift's ordinary, and
extraordinary Way of Teaching,
ibid
That God doth afford unto all Men, even in the ordinary
Way of his Providence, fuch a Manifeftation of his Light
or Spirit, as is fufficient to lead and guide the Faithful
into all Truth neceffary to Salvation, without the Holy
Scripture, proved by R. Claridge,

21, 22
The Sufficiency of the Light or Spirit excludes not the Use
of Outward Means,

23

The Vicar's confus'd Interpretation of Coloff. i. 2, 3. ibid.
His Mifapplication of the Cafe of Cornelius, and of the
Rich Man,

24

The great End of outward Teaching is to bring Men to an
Obfervance of the Divine Light in them,

25

Sin, in the New Teftament Senfe, is a Breach or Neglect
of known Duty,

Sins of Ignoranee no Scripture Term,

ibid.

ibid.

The Vicar's Mifconftruction of Rom. i. 26.

26

His Perversion of W. Penn's Primitive Chriftianity,
His Way of diftinguishing Truths, not Scriptural,

27

28

The infpir'd Writers ufe not the Word Truths in the Plural

Number,

ibid.

The

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The Death and Sufferings of Chrift neceffary to the Salva tion even of those who have not the Hiftory of them, 29 The Vicar's Query about the Light anfwer'd by W. P. ibid. His Charge of worshipping the Light in one another confuted,

29, 30. 30

His Perverfion of R. B's Sense manifested,. The Weakness of his Reasoning about the Light's being a material Subftance,

ibid. His Query about the Light in particular Perfons being tried by the Light of the Body, answer'd by Dr. Philips, 31, 32 The Imputation of blindly following their Leaders more applicable to the Clergy than theQuakers,

33

The Quakers Church-cenfures are only againft fuch as profelling to be of their Society, keep not the Rules of it, 34 But the Excommunications of the Church of England have been againft fober Men who did not profess to be Members of it,

ibid. A View of the Vicar's Self-contradictions in this Sect. 34, 35 The Light within never contradicts Reason nor Script. 35

SECT. III,

Of the Holy Scriptures.

The Vicar's pretended Proofs of the Scriptures being the only, infallible, and compleat Rule and Standard, of a Chriftian's Faith and Practice, examined,

35-42 The Quakers Belief concerning the Scriptures being a Rule of Faith,

42, 43 43

They diftinguish between a Rule and the Rule, By the Rule of Faith, they understand that conftant MeaJure or Standard, by which Men in all Ages have been enabled to judge of Truth and Error, ibid. That the Scriptures are not that Rule, they prove by many Arguments, 43-46 Inftances of the Vicar's perverting R. Barclay's Senfe, 46, 47 His Mifinterpretation of Rom. viii. 16. with Pool's Annotations on that Text, and W. Tindal's Tranflation of it, 48 The Vicar's Conceffions about the Spirit's Teftimony with feveral Arguments drawn therefrom,

49, 50 He curtails the Text 1 Cor. ii. 11. to make it favour his Cause, being otherwife against him, SI

The Quakers pretend not to any Revelations contrary to Scripture,

ibid.

They admit the Scriptures as Judge and Teft in all Religi ous Controverfies,

ibid.

Pag.

A malicious Inference drawn by the Vicar from an innocent
Affertion,

52

His Perversion of W. P. about the Obligation of Scripture
commands,

52, 53

W. Penn's Reasons for teftifying against the Outward Baptifm
and Supper as not now required,

54,55

A Paffage of R. Barclay about Immediate Teaching, de-
fended from the Vicar's Perversions,
The Vicar's Mifconftruction of Col. iii. 16.

SECT. IV.

Of the Holy Spirit.

56,57
57

58,59

A Perversion of the Vicar's, about the Divinity of the Light
or Spirit, anfwer'd out of W. P's Key,
The Holy Spirit prov'd to be the primary and principal Rule
of Faith and Practice in Religion,
60,61
Immediate Inspiration is towfold, in kind, or degree, 61,62
The Quakers plead for the fame kind, not the fame Degree,
of Inspiration which the Apoftles had,

62

63

They plead not for any NewGolpel, Faith or Doctrine, ibid
The Vicar's Self-contradiction about Infpiration,
His Perverfions of feveral Texts of Scripture,
R. Barclay's Interpretation of 1 John ii. 27.

63 to 67

67,68

The Vicar's feveral Perverfions of Chrift. Atkinson, E. Bur-
rough's, and R. Barclay,

His uncharitable Reflections void ofArgument,

SECT. V.

69, 70

74

Of the Inward Immediate Teftimony of the Spirit.
The Vicar's Pofition, That, there may be a real, certain, un-
doubled Belief of the Truth of Chriftianity, without the in-
ward immediate Teftimony of the Spirit, and his pretended
Scripture Proofs thereof confidered,

71, 72

His Inftances cf Simon Magus and others improperly alledg-
ed,

Wicked Men are not true Believers,

True Faith is always productive of good Works,
Wicked Livers of all Men the moft Heterodox,
Arch-Bp. Tillotson's Opinion of Orthodoxy,

72

73

ibid

74

ibid.

A remarkable Paffage in one of the Homilies about true
Chriftian Faith,

74, 75

Teftimonies of fome famous Proteftant Writers, proving that
the Inward Immediate Teftimony of the Spirit is necef-

fary

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