Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	jesus_n	light_n	shine_v	5,880	5	9.7269	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65834	An antidote against the venome of The snake in the grass, or, The book so stiled and the Christian people called Quakers vindicated from its most gross abuses and calumnies in certain reflections detecting the nameless author's malice, outrage, and persecution against the said people : unto which is annex'd a brief examination of the author's second book stil'd Satan dis-rob'd : also, some notice taken of his discourse for The divine institution of water-baptism.	Whitehead, George, 1636?-1723.	1697 (1697)	Wing W1889; ESTC R27066	123,381	290

the Tabernacle which was called the Holiest of all in the Old Covenant that the golden Censor and Ark of the Testament were put and the golden Pot which had Manna and Aaron's Rod that had budded and the Tables of the Testament and over the Ark the Cherubims of Glory shadowing the Mercy-seat Heb. 9. Exod. 26. So the most excellent things were within the Veil tho' there was a Beauty and Glory also without it All which I doubt not were Shadows of the New Covenant and the spiritual Dispensation thereof in Christ Jesus in whom the most holy place of that divine Service and Worship in the New Covenant Sanctuary which the Lord has placed in the midst of his People is in the Spirit and in the Truth And all our spiritual Blessings and heavenly Treasures are in Christ Jesus who is our Sanctuary and Hiding-place And it is in the inmost or most inward and spiritual Dispensation of the New Covenant that Mercy and Forgiveness is receiv'd and Christ most livingly and effectually known to us and enjoyed and in him the most holy and heavenly Places wherein the true spiritual Believers sit down with him and as being washed from their Sins in his Blood by his Spirit are his Church and Sanctuary also and thereby have boldness to enter into the holy Place even by that new and living Way which Christ hath prepared for us through the Veil that is to say his Flesh Heb. 10. that we may follow him therein into Heaven it self And what entrance through Christ our Mediator we have here in measure received into this new and living Way and holy and heavenly Places in him we doubt not but it is to us an Earnest of a more full Enjoyment of Heaven and Glory hereafter with Christ Jesus our Fore-runner Leader and Captain of our Salvation we continuing faithful to the end in this his new and living Way as true and constant Followers of him God in his great Love and Wisdom has afforded several Dispensations one higher and more glorious than another in order to bring Man nearer and nearer to himself as that of the Law and of Shadows and Types that of the Prophets that of John the Baptist that of Christ in the Flesh and that of Christ in the Spirit and New Covenant which is higher more powerful and more glorious than the former and therein a more clear knowledge of Christ than in all the former wherein there was some Sight of him through Shadows and Veils but by his divine Light shining in our Hearts God is pleased to give us the Light of the knowledge of his Glory in the Face of his dear Son Christ Jesus that we all with open Face as in a Glass may behold the Glory of God and be changed into the same Image from Glory to Glory as by the Spirit of the Lord 2 Cor. 3. 18. Ch. 4. 6 7. Now tho' our Adversary has made a deal of Dispute and Quarrel with us about calling Christ's Flesh the Veil as in Heb. 10. yet he is fain to grant That Christ's Body is called a Veil in relation to its Type the Veil of the Temple p. 262 263. but he 'll have this not to be in the Quakers Sense They call it a Veil that is saith he a Garment in contradistinction to its being Christ's Substance and of his Nature p. 262. Whereas its rather in contradistinction to its Being his Divine Natnre or to its being in the first place or principally or chiefly Christ himself who is the Son of God for whom the Body was prepared because he did pre-exit it or was in Being before he took upon him that Body even in his Father's Glory before the World began wherewith he is glorified However the Veil which was Christ's Flesh through which he set open the new and living Way we never deny to be Christ's Body or to be a real Body but own it was and never believed it to be a Fantastical Body as I have often said but that Christ the Son of God took upon him real Flesh and Blood of our Nature yet pure and incorrupt in him And as his Flesh was called the Veil it answers its Type or Figure i. e. the Veil of the most Holy Place or Oracle where God gave Answers 1 Kings 6. 20. 8. 6 8. 2 Chron. 3. 10 16. And these most Holy Places in the Tabernacle and Temple being Places of divine Service then peculiar to the High Priest to enter into their Antitype is in Christ Jesus the New Covenant where in the Spirit and in the Truth God is truly worshipped and meets with and speaks to his People even by Christ Jesus their High Priest who is present in the midst of his Church and Assemblies of his People the true and spiritual Worshippers who meet in his Name Spirit and Power whose Light and Truth brings its Followers unto his Holy Tabernacles Psal. 43. 3. And as to Christ's Substance and Nature what does our Opposer mean thereby How has he distinguished in this Point Christ has in him a divine Nature as well as that of Man which he hath also in the purest Sense But which is the greatest Is not the divine Nature the Deity in him greater than the Manhood As he said My Father is greater than all greater than I John 10. 29. Nevertheless as our great and only Mediator and Intercessor it was necessary he should be Man as he is the most glorious heavenly Man and as the Christ of God he is spiritually in us in his Saints and Members in some measure by his Spirit Light Life and Power even as the incorruptible immortal Seed in Man is of the Father Son and Holy Ghost and therein all true spiritual Believers do in measure partake of the divine Nature being born again of this incorruptible Seed The gross Calumnies cruel Mockeries false Stories and Perversions of the Author of The Snake in the Grass are therein so numerous together with his partial picking nibling mincing and carping at our Books which is so perverse and much on 't so silly that I confess many of them are waved in this Answer as not worthy of spending more precious time about them and I shall leave the said Author to the just Judgment of him that judghth righteously wishing his Repentance before it be too late And tho' he sculks and hides himself as if he were afraid or ashamed to own his Work with his Name to it so am not I of my Name or Vindication tho' I be and expect to be reproached and misrepresented for Christ's sake whose Servant I am George Whitehead A BRIEF EXAMINATION OF Some Passages IN THE Second Book of the Author OF The Snake in the Grass FALSLY STILED Satan dis-rob'd from his Disguise of Light Or The Quakers last Shift to cover their monstrous Heresies laid fully open WHEN I looked upon the Title of the said Book stiled Satan dis-rob'd from his Disguise of Light With this additional

to that which is of God and from him and mentions not the Quakers in the place Sn. p. 52. Great Mystery p. 248. again quoted viz. All THAT have the Son and the Holy Ghost have THAT which is equal in Power and Glory with the Father and this all the Quakers say they have Re. That the Son and Holy Ghost are equal in Power with the Father and that the same Spirit that raised Jesus from the Dead dwells in the Saints we see not this to be such a monstrous Heresie Are not the Son and Holy Ghost of the same Substance with the Father And have not the Assembly at Westminster confessed as much as G. F. says Yet the Quakers do not say they have the Holy Ghost in fulness but in measure Sn. p. 53 54 55. Sect. 7. Of the Quakers making their Soul of the same Person and Substance with God quoting Great Myst. p. 247. p. 90 91. 273. Of Christ's dwelling in the Saints Of that which came out from the Creator Of the Soul that came out of him c. Re. 1. The Case herein is both mis-understood and mis-represented against the Quakers They do not so make their Souls of the same Person and Substance with God I know no such Expressions used by the Quakers 2. There 's a mis-understanding also of G. F. in the Case about his questioning Is not that a part of God which came out from God and of his Being as God breathed into Man the Breath of Life and he i. e. Man became a living Soul to which Words G. F. expresly refers We always understood him to intend That this Breath of Life which made Man a living Soul was that divine Breath or Spirit of Life which came out from God and of his own Being for otherwise how should Man thereby become a living Soul Which clearly distinguisheth the Creature Man to be that living Soul that was so made by that Spirit Breath and Life which proceeded from his Creator and which some term the Soul of the Soul So that the Soul of Man abstractly considered was as truly created as Man himself tho' that divine Inspiration or Breath of Life whereby the Soul had its Being Life and Immortality be Increated and of God himself for we ever distinguished between the Soul of Man and that which saves it Note That his 2d 4th 8th 9th Sections are not particularly pointed at being in Substance comprehensively and sufficiently answered in divers Answers to the rest and in our Just Enquiry the same things being often repeated in his Book as about Carnal Weapons Damning all the World the Soul and Immediate Revelation Sn. p. 69. Sect. 10. As they place Infallibility in every single Quaker so they confine it not to Matters of Faith but extend it to all Persons and Things to know all Men's Hearts and all Things in the World by their inward Light without being told by any Re. Here 's a great Mistake in these Accusations 1. Such a personal Infallibility as to know all Persons States and Things in the World we pretend not to for that were for Man to pretend Omnisciency which is only proper to Almighty God The Man 's egregiously out in confounding Infallibility with Omnisciency The Infallibility or Certainty own'd by us originally is in the Spirit and Light of Truth given by Christ Jesus and not consisting in Persons their humane or natural Parts yet we must confess to the Glory of God that the Spirit of Truth doth infallibly teach and lead them into all Truth who truly obey it and gives them certain knowledge in Matters of Faith and Salvation Sn. p. 81. They turn and wind this Infallibility of theirs at such a rate that no Man can I am sure I cannot know what they mean by it Re. Where 's then the Blasphemy Here 's manifest Contradiction to what he hath said before about extending the Quaker's Infallibility to all Persons and Things and to know all Mens Hearts and all things in the World c. which is to pretend to Omnisciency which is only proper to God who only is Omniscient Silence had better become this occult Adversary's Ignorance than to reproach or vilifie us about what he knows not Sn p. 83 84. The Strength which God has given to our Bodies is as sufficient to climb up to the Skies as the Wisdom or Light which he has given to our Souls was sufficient of it self to have found out the redemption of lost Man by the Incarnation and Satisfaction of Christ to God's Justice for our Sins or if found out to have paid that Price and to have accomplished that whole wonderful Oeconomy of our Salvation by our own Abilities and then he goes on thus confusedly so very insufficient is the Light within us even tho' followed to the utmost by its own Strength to carry us to Heaven Re. This is to deny any divine Wisdom Light Word or Power to be given to our Souls as if they could live and immortally subsist without the divine Logos or Word in them which in Scripture is called The Ingrafted Word which is able to save the Soul and consequently to carry us to Heaven 't is therefore great Darkness to oppose the sufficiency of this Light this Word or Christ within or to oppose his Incarnation Sufferings Satisfaction or our Redemption obtained by him as our Mediator to this his own inward Light Power and Appearance for as truly as Christ Jesus as our blessed Mediator has obtained eternal Redemption and Salvation for us so truly doth Christ Jesus by his Light Life and Power make us Partakers of that Redemption and Salvation and to know the Oeconomy Law or Rule of his House and Family as we obey him therein that we being reconciled by his Death might be saved by his Life The divine Logos the Light or Spirit of Christ is as able now to discover what Christ hath done and suffered for our Redemption as it was to shew the Prophets his Sufferings and the Glory that should follow Sn. p. 84. And therefore the Quakers preaching up the sufficiency of the Light within as all of them but the Separatists do is not only highly derogatory to the satisfaction paid by Christ for our Sins but it is blasphemous in ascribing to Our Selves a Power sufficient to work out our own Salvation Re. There are two gross Mistakes in these Passages 1. The sufficiency we ascribe to Christ his Light and Life within is not any derogation to his Satisfaction Attonement or Ransom given and paid by him without us for Sins and Sinners no more than Christ's own exhorting Men To believe in the Light that they might become Children of the Light or the Apostle's to a receiving the ingrafted Word which was able to save the Souls could be derogatory to his blessed intention and end in his Suffering and Sacrifice for Mankind but the contrary Christ by his Light and Life within leads to know and experience the

order to its Reconcilation to himself as when he brings Man to taste of his Justice and Displeasure for Sin it 's still in Mercy to humble him by his Chastisement and Judgment unto Repentance that he may find Mercy so as Judgment and Mercy may meet in the same Soul And God's Wisdom is truly magnified in finding out the means of our Redemption by our great and only Mediator Jesus Christ through his Mediation Suffering Sacrifice and Attonement and his Goodness and Mercy are equally magnified in affording those means But this proves not that adequate Satisfaction to vindictive Justice which our Adversaries have contended for And tho' we sincerely own Jesus Christ as we ought to do both for our Example Intercessor Light and Teacher yet this is not all our Notion or rather Knowledge wherein we receive him neither do we in these deny the necessity of his Death or exclude any rational account thereof as is unduly supposed p. 216. For there was great reason for Christ's Death and Sacrifice for Sinners because all in Adam were dead and under Condemnation that they might live by and unto him so as to be truly capable of really knowing and owning Christ Jesus in Spirit Life and Power and in all his Offices and Works both as King High priest and Prophet our great Mediator Example Captain Leader Light and Law-giver But to draw towards a Conclusion of this point of Satisfaction seeing 't is so numbly and impertinently stated by our present Antagonist let us observe a little further how rigidly and severely he states it to the Dishonour of God divine Justice it self and his beloved Son He first puts the Queston What room then is there for God's Mercy If he be all Justice where is his Mercy Then he Answers God's Attributes do not fight or contradict one another they magnifie and exalt one another True thus far but how Thus God's Justice is magnified in that it exacts full and adequate Satisfaction paid to God's Justice for our Sins in the Sacrifice and Death of Christ which because of his divine Nature was full and adequate Satisfaction And by his humane Nature the Satisfaction was paid by the same Nature which offended p. 214 215. All which considered this is to assert Satisfaction as a Notion of Law as Dr. Owen call'd it in the highest rigid and most severe Sense exacted that any of the Prebyterians c. have asserted it And to save us the Labour of drawing the Consequences and Answers here we may here I hope without Offence give him a Recitation of a more ingenuous Person 's Answer and Objection against this Notion than himself namely Dr. Stilling fleet since Bishop of Worcester in his Discourse concerning the true Reason of the Sufferings of Christ pages 269 270. Printed 1669. Out of which take the following Discourse viz. The state of the Controversy hath been rendred more obscure by the Mistakes of some who have managed it with greater Zeal than Judgment they have shot over their Adversary's Heads and laid their own more open to Assaults It is easie to observe That most of Socinus his Arguments are levelled against an Opinion which few who have considered those things do maintain and none need to think themselves obliged to do it which is That Christ paid a proper and rigid Satisfaction for the Sins of Men considered under the Notion of Debts and that he paid the very same which we ought to have done which in the Sense of the Law is never called Satisfaction but strict Payment Against this Socinus disputes from the impossibility of Christ's paying the very same that we were to have paid because our Penalty was eternal Death And that as the consequence of inherent Guilt which Christ neither did nor could undergo If a Mediator could have paid the same then the Gospel had not been the bringing in of a better Covenant but a performance of the old p. 271. But if there be a Relaxation or Dispensation of the first Law then it necessarily follows that what Christ paid was not the very same which the first Law required for what need of that when the very same was paid that was in the Obligation But if it be said That the Dignity of the Person makes up what wanted in the kind or degree of Punishment this is a plain Confession that it is not the same c. Besides if the very same had been paid in the strict Sense there would have followed A Deliverance ipso facto for the Release immediately follows the Payment of the same and it had been Injustice to have required any thing further in order to the Discharge of the Offender when strict and full Payment had been made of what was in the Obligation But we see that Faith and Repentance and the Consequences of those Two are made Conditions on our parts in order to the enjoying the Benefit of what Christ hath procured so that the Release is not immediate upon the Payment c. P. 272. We are to consider that these very Persons assert That Christ paid all for us and in our Name and Stead so that the Payment by Christ was by a Substitution in our room And if he paid the same which the Law required the Benefit must immediately accrue to those in whose Name the Debt was paid for what was done in the Name of another is all one to the Creditor as if it had been done by the Debtor himself But above all things it is impossible to reconcile the freeness of Remission with the full Payment c. Neither will it serve to say That though it was not free to Christ yet it was to us for the Satisfaction and Remission must respect the same Person for Christ did not pay for himself but for us neither could the Remission be to him c. It is impossible the same Debt should be fully paid and freely forgiven much less will it avoid the Difficulty in this Case to say That it was a refusable Payment for it being supposed to be the very same it was not in Justice refusable c. p. 173. But this whole Opinion is built upon a Mistake That Satisfaction must be the Payment of the very same which while they contend for they give our Adversaries too great advantage and make them think they triumph over the Faith of the Church when they do it only over the Mistake of some particular Persons But the Foundation of this Mistake lies in the Consideration of Punishment under the Notion of Debts and That Satisfaction therefore must be by strict Payment in Rigor of Law But how great that Mistake is will appear in the subsequent Discourse Thus far the Citation The subsequent Discourse he mentions is from p. 273 274. to the end of the said Discourse of the Sufferings of Christ. Now I would advise our Accuser to compare his Notion of a full and adequate Satisfaction paid to God's Justice which he has told us cannot remit