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NTBEROUS TRANSLATIONS, NOTES, AND AN ORIGINAL PREPACE, ETC.,
BY JOHN EMORY.
IN SEVEN VOLUME 8.
PUBLISHED BY CARLTON & PHILLIPS,
CONTENTS OF VOL. VI.
A Letter to a Person lately joined with Page | Serious Thoughts occasioned by the
the people called Quakers: in an. late Earthquake at Lisbon....... 238
swer to a Letter wrote by him ... 5 Free Thoughts on the Present State
Difference between the Moravian Thoughts upon Liberty,
A Second Dialogue between an Anti Sonte Observations on Liberty: occa-
A sufficient Answer to “Letters to Great Britain, respecting the Un-
the Author of Theron and Aspa happy Contest between us and our
sio:'” in a Letter to the Author.. 91 American Brethren: with an oc-
bed in the House of his Friends... 136 A Word to a Drunkard.
Some Remarks on Mr. Hill's “Farra Englishman.....
A Thought on Necessity
212 A Short Accountof the Life and Death
to the beginning of his last Illness 463 Three Letters to the Rev. George
Two Letters to Mr. Oglethorpe..
.... 611 Thirty-seven Letters to a member of
To Mr. Vernon...
614 Thirty-three Letters to Mr. Christo-
A PERSON LATELY JOINED WITH THE PEOPLE
IN ANSWER TO A LETTER WROTE BY HIM.
Bristol, February 10, 1747-8. You ask me, “Is there any difference between Quakerism and Christianity ?" I think there is. What that difference is, I will tell you as plainly as I can.
I will, First, set down the account of Quakerism, so called, which is given by Robert Barclay ; and, Then, add wherein it agrees with, and wherein it differs from, Christianity.
"1. Seeing the height of all happiness is placed in the true knowledge of God, the right understanding of this is what is most necessary to be known in the first place.
“2. It is by the Spirit alone that the true knowledge of God hath been, is, and can be, revealed. And these revelations, which are absolutely necessary for the building up of true faith, neither do, nor can, ever contradict right reason or the testimony of the Scriptures.”
Thus far there is no difference between Quakerism and Christianity.
“ Yet these revelations are not to be subjected to the examination of the Scriptures as to a touchstone."
Here there is a difference. The Scriptures are the touchstone whereby Christians examine all, real or supposed, revelations. In all cases they appeal “to the law and to the testimony," and try every spirit thereby.
“3. From these revelations of the Spirit of God to the saints, have pro. ceeded the Scriptures of truth."
In this there is no difference between Quakerism and Christianity.
“ Yet the Scriptures are not the principal ground of all truth and knowledge, nor the adequate, primary rule of faith and manners. Nevertheless, they are a secondary rule, subordinate to the Spirit. By him the saints are led into all truth. Therefore, the Spirit is the first and principal leader."
If by these words, “ The Scriptures are not the principal ground of truth and knowledge, nor the adequate, primary rule of faith and manners," be only meant, that the Spirit is our first and principal leader;" here is no difference between Quakerism and Christianity.
But there is great impropriety of expression. For, though the Spirit is our principal leader, yet he is not our rule at all; the Scriptures are the rule whereby he leads us into all truth. Therefore, only talk good English ; call the Spirit our guide, which signifies an intelligent being, and the Scriptures our rule, which signifies something used by an intelligent being, and all is plain and clear. ** "4. All mankind is fallen and dead, deprived of the sensation of this inward testimony of God, and subject to the power and nature of the devil, while they abide in their natural state. And hence not only their words and deeds, but all their imaginations, are evil pcrpctually in the sight of God.