Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	scripture_n	tradition_n	2,272	5	9.2110	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30543	Something of truth made manifest (in relation to a dispute at Draton in the county of Middlesex in the first moneth last) in opposition to the false account given of it by one Philip Traverner, in his book styled the Quakers-rounds, or, A faithfull account, &c. / and this is written ... by E.B.	Burrough, Edward, 1634-1662.	1658 (1658)	Wing B6026; ESTC R22012	18,268	26

of God but Christ and the Apostles called the Scriptures the Word of God Ergo Now I denied and do yet that it can be proved that ever Christ and the Apostles called the Scriptures the Word of God and neither doth thy proofs now nor his then of the minor Proposition prove that the Scriptures viz. the writings were ever called the Word although it be true the Pharisees made the Word of God of no authority by their traditions but that Scripture doth not say that the Letter is the Word which thing he was to prove or else he said nothing to the purpose and as to the other Scripture 1 Thes. 1. 13. that will not prove that the Apostle called the Letter the Word for it was the Gospel which they received as the Word of God and not the Letter the Gospel is the Word of God not denied by me but sealed unto but the Gospel is not the Letter and writings but the Gospel is the thing written of and that is it which the Apostle means to be the Word of God for that is the Word which he preached to the Thessalonians and which they received and so thy arguments and proof of thy minor Position is denyed and so the major Position falls to the ground and by this nor any other argument can all you Priests of England prove the Letter of the Scriptures to be the Word of God which thing R. G. took in hand to prove but could not and would have cryed against it in me as a great deal of heresie for denying it but error is fallen upon his own head The next thing I note is in page 13. where thou would seem to cover over R. G. thou sayest his words were not That I had the thing signified in my hand when I had the Bible but that I had that which declares of it Now to justifie him in evil thou hast wronged me and the truth for he did say when I held up my Bible I had in my hand the thing therein signified upon this very occasion I holding up my Bible in my hand and saying to this very effect that that in my hand I had the thing which did signifie in words of such and such things but I had not the thing signified and R. G. made answer and said but I had the thing signified and this some can witness whereupon I made answer and said if it be so that I have the thing signified in my hand then I have God and Christ and the Saints and Heaven and Hell men and beasts and all things that here in is written of and then he saw the folly of his own argument I perceive And much more as upon this subject was said on both parties which I desire not much to recollect onely what I have said I can certainly remember and can justifie it and I must confess that P. T. in some things hath done pretty fairly though in other things he hath not done so And now as to the next thing charged against me in the relation being placed the second though it is the third That evil motions not consented to were not sin in the first private meeting I remember my words was laid down thus and so I owned them in the Dispute that temptations or motions unto evil are not sin to any man who doth not consent and obey to serve temptations or evil motions and they are not sin to the man except they be consented to by the man and this was proved in the example of Christ who was tempted of the devil and had motions to do evil yet did not consent nor commit sin for he resisted and overcome the Tempter and so the devils motions and temptations which were sin in themselves yet they were not sin to him and this proof then they could not deny neither can any sober or upright man and so in the dispute the thing was put to a farther question Thus but are not those motions which arise out of a mans own heart sin except they be consented to To which I was willing to speak something and to own the very truth and to justifie that there is a state wherein evil motions may arise out of a mans own heart which are sin in themselves and sin in the man yet not sin to the man if he doth not consent to them obey them and fulfil them and the Scripture doth prove it Rom. 7. where he saith it is no more I that 〈◊〉 but sin that dwelleth in me for in his mind he served the Da● of God and with his mind did not consent to the motions of evil and sin and the sin was not his nor reckoned against him by the Lord because with his mind he consented not and this no upright man can deny and also I applied my self at that time for witness to the experience of sober people and Christians whether many times there had not been evil motions in their hearts presenting themselves to which they had not consented but the Lord had given them power over them to resist them and deny them and they were not overcome of them and whether ever they were accused and condemned for such motions which the Lord gave them power against or whether the rather they had not peace and joy in the Lord who had discovered to them and given them power over the evil which had presented it self And I also gave them that which I had witnessed concerning the thing as a testimony agreeing with the Scriptures to that particular and though the relation saith as if I spoke of my present state to be so but here in the hearers were mistaken if so they understood me for my present state is another then what it once was I bless the Lord I speak without boasting and my present state I did not then nor now shall declare for I am not known to the world nor desires to be as what my state is but this was my intent and is in these things my state was say I yea I believe from ten years old till many years after that many times I had evil motions arising in my own heart which sometime overcame me and sometime the Lord gave me to overcome them so that I consented not to them nor obeyed nor followed them and when they did overcome me and lead me aside then was I troubled and condemned of the Lord for they were reckoned to be my sins when I consented and many times the Lord gave me power over them and I consented not but resisted them and denied them and then had I great peace and joy in the Lord and no condemnation and this was my experience for some years together though my present state be mother condition of which I shall not speak as not being needful at this time and this is the truth which no sober Christian can deny It 's true we spent a little time in disputing upon those things but to little purpose as on their part for what I

deny them as coming from him but as to the substance of some of the particulars I did own having laid them down according to my own honest meaning in my own found expression of words and thereupon I engaged a dispute upon the particulars having first denied them as laid down by him and in his corrupt expressions and then owned them in the simplicity in the words as by me uttered I mean some of them but some I altogether denied And as to speak of that Text Ioh. 5. 39. by which sayest thou I endeavoured to skin over what I spoke but to no punpose I do deny thy words for that same verse shal stand a witness for me and against thee in all the world and that verse shall prove that some of the Scriptures were spoken to the world and not to the Saints and the truth it self is my covering and I need no other thing to skin over as thou scornfully spakest And whereas thou sayest There was just matter of reproof in the dispute in both parties c. Answ. While thou hast condemned others thou hast judged thy self who was of the one party a strong contender for the Priests party and having now accused both parties would clear thy self to be of neither but cannot for it is known that thou didst take their part and in the title thou sayest the discourse was betwixt a party of them called Quakers with Mr. Philip T. c. where thou dost own thy self to be one and reckons thy self the formost Master of the Disputants and now upon better consideration I think when thou hast searched into their folly with whom thou wast joined thou wouldst absent thy self to be none of them but a third party but let me tell thee what disorder prejudice and passion as thou speaks of as was amongst the Priests thou hast a part in and must own their sin and their condemnation for thou art also guilty and that there was any passion except pure zeal for God and his truth which thou mightest falsely so call or prejudice or such like amongst us I db deny it and knows thee to have born a false testimony and all thy covers as if thou wert a moderator or the like in thy speaking will not hide thee nor cover thee from what I have said of thee But as to the things in particular I now come and may shew what my words are and the ground of them and how I laid them down and upon what occasion in the first meeting whereupon the Dispute did arise and I do not here go about to give a perfect relation of that Dispute for my memory hath not contained what passed but as to the intent and meaning of my words I would give all the true knowledge thereof and how far I do own the particulars charged against me First as to that The Scriptures are not the word of God because the Devil spoke something and Pharoah something which is there written Answ. There is some truth in this but my words were drawn up by him at the shortest and the most for his own advantage laid down by him for I do remember that in the first meeting I was a speaking concerning the Word of God and concerning the Scriptures which are a declaration thereof and shewing the difference betwixt the Word and the Letter and Scriptures for the Word of God was in the beginning and the world was made by it and it endures for ever but the Scriptures were not in the beginning for Moses was the first that wrote any thing of the Scripture who was long after the beginning neither was the world made by them neither can they endure for ever and therefore the letter the Scriptures are not the Word of God which the Scriptures call the Word for also in the Scriptures are written what the Devil spoke and what Pharoah and other wicked men spoke and therefore they are not the Word of God but as I have said a declaration of the Word and what is written of is the Word but the Scriptures the writings are not but a testimony and declaration of the Word much more as to this might be said and was spoken by me at the meeting which is not particularly related and this is sufficient to any honest man that is spiritual who hath an understanding to judge hereof Now I suppose themselves none of them are so ignorant as they will say the Scriptures are that Word which was in the beginning and which shall endure for ever but say they the Scriptures are another Word a declarative Word or such like terms now when we dispute or contend with any about the Word of God we dispute what that Word is which the Scripture saith is the Word and doth deny that Word to be the Scriptures writings though still we do own the Scriptures a declaration of that very Word of God and that the Scriptures in any place doth call themselves the Word or signifie so much I do deny it and it is left for any of our opposers to prove it that can if they do I will confess it to be the Word and revoke all that I have spoken to the contrary And as for thy deductions and consequences drawn from my words I do deny them for they are not to me but will turn upon thy self for thou sayest A strange kind of assertion as if nothing of the mind will and councel of God were declared in Scripture and whitherto can be the tendency of such giddy doctrines then to a weakening the authority of the Scriptures and begetting slightings and undervaluing thoughts and that the effects may be lightly esteeming the Scriptures These and such deductions hast thou drawn through thy ignorance from my words from all which I am clear as having no intent to any such things nor any intent but to testifie the pure innocent truth and thy deductions are far more ignorant and impudent then my assertion is strange and let thy consequences be what they will from my words the truth of my words will justifie me in the sight of God and his Saints for I do honour the Scriptures above other writings and gives them the authority and esteem and respect due unto them and more I dare not And some of thy pages I pass over as not worth taking notice of onely doth say thou hast wronged me in not relating so much as was spoken by us by far and in relating more then was spoken by thee or thy party And the next thing I note is this where R G. said he would and went about to prove that the Letter is the Word of God but was not nor is never able to prove and thou hast changed the words of his argument in thy relation from what they were as he laid them down in the dispute from called to owned For thus his words were laid down at that time said he That which Christ and the Apostles called the Word of God is indeed the Word