Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	covenant_n	old_a	testament_n	1,680	5	9.6229	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54199	Quakerism, a new nick-name for old Christianity being an answer to a book entituled Quakerism no Christianity, subscribed by J. Faldo : in which the rise, doctrine and practice of the abused Quakers are truly, briefly and fully declared and vindicated from the false charges ... made by that adversary with a key opening the true meaning of some of their doctrine ... / by one of them and a sufferer with them in all their sufferings, William Penn.	Penn, William, 1644-1718.	1672 (1672)	Wing P1347; ESTC R30094	154,759	271

we have invincibly proved to be more Immediate Living Fresh Convincing and Confirming to the Disciples then any the best written Prophecies they had It will follow that it was meant of the holy Anointing that Spirit and measure of the Grace or blessed Light of Christ which is Internal and out of the Reach of all Visible Things to sophisticate corrupt mis-represent mis-render or mis-translate all which have greatly befallen the Scriptures For I do affirm that Sense it self is not so certain as Reason and what clearly and fully occurs to the Understanding part of Man is a more solid Ground for Faith and Knowledge then those External Sights and Visions which Man might be attended with to Confirmation For what shall be the Rule for trying the Certainty and Truth of any such Visions and Prophecies It must be some measure of that Anointing which was afterwards given more largely to them in order to try Spirits and in all other Cases which concern the Gospel otherwise they should not have believ'd with any Certainty or upon spiritual Conviction as to themselves For if a Man has not something Divine to direct and inform his Understanding as to the true Relish Judgment and Application of what he may read in any Book or externally might appear to his Sences in the Way of extraordinary Vision there could be no probable much less certain Ground for his Belief in or Knowledge of the Truth of that thing however true in it self In short That which is Truth it self which is able to teach all things to try all things and to lead into all Truth which the Scriptures though Truth cannot do for then they would be Clear Plain Perfect uncapable of Additions Diminutions Corruptions Mistranslations c. must be this more sure Word of Prophecy But that the Anointing which the Saints had received of him was able to do as saith the Apostle John but the Anointing which ye have received of him abideth in you and need not that any Man teach you but as the same Anointing teacheth you of all things and is Truth and is no Lye And even as it hath taught you ye shall abide in him Therefore this Anointing thus able to do all things must needs be that more sure Word of Prophecy if more shall be allowed In short The Law written in the Heart is a more sure Covenant Law and Word then the Law written upon Stones or the Outward Book of the Law else the Dispensation of the Law of Life within the Gospel-State would be less Sure and therefore less Noble then the Law without and the Prophecies of the Old Testament so call'd more Certain then the Scriptures of the New that belong to a more excellent Dispensation and are an Account of the fulfilling of those very Prophecies Nay it would be to assert that the Words of both Scriptures are more sure and certain and our Regard ought to be more eminently after them then the very Spirit from whence they came which at least in the Church of God every one has received a Measure to profit with and so perfectly subvert the very State of the Gospel which was and is the Time of the Pouring out of the Spirit upon all Flesh and bringing Mankind to a more near sure and living Word of Prophecy then any Outward Writings whatever can possibly be § 11. But because he tells us in another place that a little Skill in the Original would free us from many Absurdities we shall a little examine both what the Original Text will make for the clearing the Point in Controversie and what may be the sense of some Men of Learning a thing he pretends to and Impartiality which I hope he has not Confidence enough to pretend to I will suppose then the Prophecies of the Ancients to be intended but deny any Comparison at all to have been made between them and that Voice in the Mount 2 Pet. 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We also have a More sure Word of Prophecy as by our late Translation render'd I cannot perceive that Comparison in the Greek so hugg'd by the Priests and insisted upon by our Adversary with manifest Design to prefer the Writings before the Spirit that gave them forth the great Evangelical Word of Prophecy for the Words without any wrong not only may which were enough but ought to be rendred thus Also we have a very sure Word of Prophecy which neither questions the certainty of the Voice nor so much as intends any the least Comparison at all with it which I take to be the very Ground of that Opposition which is made against us The Reason why I so render it is ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also I know our Translation hath but it is commonly understood by our Adversaries for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But which is a great Injury to the sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also is conjunctive and signifies onely another confirmatory Testimony whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or But is a word that mostly doth and to be sure in that place would signifie a Comparison and Opposition Also then not being taken in the same sense with But there is nothing therein that can make for the Comparison or any Opposition whatsoever Now the Comparison it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lately rendred more sure is in the ancient Translations more truly interpreted sure and very sure in which there is no room for any Comparison or Opposition in the least And if J. Faldo has but Greek and Honesty enough he must needs acknowledge that Positives Comparatives and Superlatives are used promiscuously in the Greek See Acts 25. 10. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred as thou very well knowest whereas in J. Faldo's sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be interpreted as thou knowest better then I which certainly the Apostle Paul never intended when he spoke to Festus And as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also is connective and joyns the 19th Verse to the 18th Verse so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expositive and distinctive Article doth not preceed but follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack one of the most approv'd Versions by learned Men has it thus We have over and above a true or sure Word of Prophecy The Arabick We have beside a very true Prophetick Word The Aethiopick has a Comparison not respecting the Sureness but the Antiquity of the Voices We have over and above an ancienter Word or Testimony which is so respecting time The French German Low-Dutch Swedish and several of our ancient English Traslations run thus We have also the sure Prophetick Word We have also the right sure Word of Prophecy We have also the very sure Word of the Prophets All which imports no more then that they had over and above their own particular Assurances of the Truth of the Christian Religion the Testimony of the Prophets whose Prophecies were fulfilled by the Coming of Christ and the Pouring out of

not to Deny them to be any Means whereby Men may come to know God Christ or our selves if to affirm them to be a Means whereby to resist Temptation not Dangerous to be read if to deny them to be read to any profit without the Assistance of the Spirit especially by such as know them not who are in a Rebellious and Unregenerate State if never to dare to put the Scriptures and Spirit in Opposition to each other if not to affirm the Doctrines Expressions and Holy Examples as such not to be binding Temporary Services excepted if to hold it as no Sin of Idolatry nor any other to Believe and Live according to the Instructions and Holy Examples expressed in and by the Scriptures If to do all these things so mentioned be not to deny contemn and Undervalue but rather to honour rightly instate and recommend the Scriptures then the Quakers who Believe and Do all this are not Denyers but Owners Asserters and Defenders of the Scriptures so far as they themselves desire to be Defended But we have largely prov'd that so to do is not to deny them and that the Quakers so hold therefore the Quakers are no Denyers but Maintainers of the True and Divine Authority of the Scriptures § 8. For his Comparison of us with the Papists though he has been so Cunning or Unjust rather as to quote their Authors and not ours and some passages we justly doubt it is Ridiculous and every way Unworthy of our Notice A meer Begging of the Question and by what we can guess design'd only to bring an Odium upon us He puts the Scriptures in the middle and the Quakers and Papists like the two Theeves upon the Cross on each side to discover their Harmonious Agreement against them which of them he makes to be him that should go to Paradice I know not but we have the upper Hand But we can never allow of the Comparison since the Papists place the Rule and Judgship in a Pope or General Council and the Quakers in the Eternal Unerrable Holy Spirit of God and consequently our Adversary is basely Irreverent to God that brings the Pope or a Council of Fallible Men upon a Comparison with his Infallible Spirit Nor if it were true would it be any thing against us since Protestants will not allow themselves to be therefore Papists because in several things they agree as about God Eternity Christ his Life Death Sufferings Resurrection Last Judgment and Eternal Recompence § 9. To conclude We dare leave it with God and all sober Men to judge how far J. Faldo hath abused us in giving in so black a Charge against us and traducing our Persons and perverting our Writings to prove it by base Characters fastned upon the one and false Inferences charg'd upon the other Which of themselves conspire the Overthrow of their Inventer and thus is he fairly turn'd off from the highest Round of the Ladder which he hath so unadvisedly adventur'd to mount And as it fares with some Notorious Malefactors he remains there Pendent as a Monument of his own Rash and Dishonest Undertakings to the Terror of all Passengers who shall happen to travel by this way of Controversie to the Land of Truth CHAP. X. He chargeth us with a Denial of all the Ordinances of the Gospel First in general then in particular His Proof of the first Invalid His great Disingenuity in wresting our words especially I. Pennington's § 1. THe Second part of his Book begins with the Quakers Denial of all the Ordinances of the Gospel as he will have it It is more then possible that we shall prove him ere we part not only to be a Denier of the True Gospel Ordinances but indeed an Introducer of another Gospel if such a thing may be But to his Charge First in general then in particular The Quakers deny the Ordinances of the Gospel in general by which sayes he I understand not those of Nature's Book nor what was revealed by Moses but those Ordinances which were commanded by Precept or prescribed by Example in the New Testament Now to prove what he says of the Quakers he cites G. Fox thus And we say He Christ hath triumphed over the Ordinances and blotted them out and they are not to be touched and the Saints have Christ in them who is the End of outward Forms G. Myst p. 52. In all which I find no Denial of Gospel Ordinances Nor were they so much as meant by him His Language is Scriptural For Christ did blot out the Hand-writing of Ordinances and he was to the Saints then and is to those now who rightly believe in him the End of all Meats Drinks Washings Days or any other Temporal Elementary or Figurative Worship for J. Faldo then to charge a Denial of all Gospel-Ordinances upon these words is to plead for a Legal Dispensation and Bondage to the Shadows of the Good Things to come thereby making Christ's coming of none Effect and Consequently introducing of another Gospel as speaks the Apostle besides that he basely wrests our Words § 2. Again But Pennington is so Cruel by that time he arrives to P. 38. of Unity that he says Such of the People of God as do not follow the Lord perfectly out of the City of Abomination VISIBLE WORSHIP but be found in any part thereof when the Lord cometh to judge her the Lord will not spare them I perceive that unless we will allow J. Faldo the Liberty of telling the World our Meaning or rather making his own to be ours his Essays come to nothing What Words can be sounder of their Kind Visible Worship being left out and which our Adversary unworthily puts in Are not People to follow God fully Strange Doctrine that he teacheth But grant him his Gloss alias gross Comment without Distinction and I know he do's his Work But we are not so easily to be overlaid We do declare that while Men have Bodies which are the visible Parts of Men and the Bodies of Men are conversably concern'd in Religious Worship as well as the Soul there will be there must be and there ought to be a Visible Worship Therefore most false is J. Faldo's Paraphrase yet thus far we could go That Visible Worship as such without a due Regard to what Kind of Worship it may be and what is the Root from whence it came cannot be well pleasing to God For then that so Splendid Whore and Deceitful Prophet at large described in the Revelation of Saint John would be therefore true Worshippers because their Worship was Visible But I do perceive that here it pincheth with almost all Professions The Quakers would put us off our own Strivings Willings Runnings in our own Wisdom Contrivance Appointment whereby we must take up such a Cross to self as is insupportable to Flesh and Blood And indeed it is so which all must come to know a Crucifying of or they enter not into the Kingdom of God here nor