Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	world_n	worship_v	422	3	7.5157	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89857	A vindication of truth, as held forth in a book, entituled, Love to the lost, from the lies, slanders and deceits of T. Higgenson, in a book, called, A testimony to thc [sic] true Iesus. But he is discovered to hold forth another Iesus then what the Scriptures hold forth, or the saints witness. / I.N.	Naylor, James, 1617?-1660.	1656 (1656)	Wing N326; Thomason E886_8; ESTC R202994	44,930	58

Christ are one thing from the beginning of the world in Christ in whom ever he is according to its several measure and ends but if thou intend Creature works though the most refined that ever was I utterly deny them and thy accusation as false like the rest and so having cleared the truth from thy slanders and set it where it was I shall come to thy doctrine And thou speaks of the everlasting onely righteousness upon all that beleive and that it is as a spiritual heaven large enough to take in and cover the second creation I say that is true But what is that to thee that art in the first creation It doth not cover thee thy wickedness is seen thy lies are laying open thy nakedness appears and thy folly to all men Onely thou sayest thou reckonest thy self to be so though it be not so felt I say I know it there were ever a generation that justified themselves but were not just before God and thine will be found no other who reckons thy self justified by that which thou hast neither seen felt nor handled And thou sayes Thou thinks it necessary to give warning that all approaches unto or converses with the Majesty and glory of God by any redemption or operation of whatsoever spirit or light within where the redemption in the person of Christ is excluded To which I say Thou shews thy dark busie mind and what thou knows of approaches to God or converses with his majesty and glory who imagines that that can be where the redemption of Christ is excluded Thou sayes But if any ask how thou art redeemed while sin is in thee thou sayest the Father he laid your sins upon Christ to take them away and the Spirit bears witness that all things are finished I say that is true where repentance and faith is where by the creature denies himself and comes to Christ there Christ takes the sins away But thy sins are there yet and thou a servant thereof and the Spirit bears witness in the conscience against thee for it and the best way thou hast to peace is to stifle the witness of the Spirit in thy conscience and exhort others not to heed it Thou sayes Through faith thou receives Christ into thy self and thou art received into him and through this oneness art made righteousness life and light But how oft hast thou denied this or any thing within to be looked unto Art thou now become righteousness life and light thy self and was condemning it as great error in me in thy last to witness good works in Christ Art thou become righteousness thy self light and life and wilt thou not allow another to testifie the works of Christ in him Thy charity is either selfish or thou knows not what thou sayes and ere thou go out of that page thou contradicts it thy self again denies redemption by the operation of that Spirit that is within us so that which makes thee righteousness life and light by thy doctrine cannot work redemption and thus thou tottereth to and fro having undertaken a business and would seem to say something and so being out of the light makes up a heap of confusion And as thou begins with a lie so thou ends saying That I say that all the works and measures performed by the Creature in obedience to the light within do but all compleat the one work of the Creature redemption And when thou hast told this falshood thou sets down a story of Luther wherein he divides Abraham and his righteousness as far a sunder as between heaven and earth So to answer thee and thy story I shall produce one plain Scripture from James 2. from the 14. to the end of the Chapter Was not thou even now telling of being made righteousness into thy self and now brings a story to divide Abrahams righteousness as far from him as heaven from earth and much such staggering thou makest but the end of all is to keep righteousness out of the door that thy master may have liberty within Concerning Election and Reprobation ANd this thou begins to lay a foundation with a lie and what thy building is like to be may be easily judged Thou sayeth I say That the light in every man which reproves of sin is Christ And when thou hast told that lie and denied it again then thou confessest what I say that Christ is the elect seed but dare not say that any one is elected who is not in that seed onely thou tels a blind story that thou was redeemed before thou was born but art yet a servant of the devil who was a liar from the beginning and his works thou art doing onely thou conceits thou art redeemed and such a redemption the prophanest I know in the Nation claims it with thee upon the same ground and hath as good right as thou hast for any thing yet thou hast made manifest Concerning the new Birth HEre thou sets on work in thy old manner as one that cannot cease from sin First Thou chargeth me to say That by abiding in the seed or light within every man thereby the old man is put off with his deeds Secondly That I call the light the eternal Spirit Thirdly That I make the body and bloud of Christ no more but a figure of the body and bloud within that is the light within all men Fourthly And that my end is to press through unto God by an Atonement and mediation to be made in our bodies that is obedience to the light within And when thou hast told these four horrible lies on me then thou goes on in thy doctrine but dare not gain say one word of what I have written but runs into thy old confusion and sayes The new Creature is not a Jew seeking salvation in the letter or Conscience nor a Gentile worshipping God by the light and sayes the worlds light is a candle from the Lord saying do this and live And divers more such confusions which hath no truth in them neither hast thou any proof for them with sundry accusations and slanders thou goes on which are nothing to the purpose as to the thing in hand and having forme ly denied them I shall not here rake in them but let them not with thee Then thou speaks of persecution thou sayest They that followed after the Spirit and teachings thereof were alwayes persecuted by the children of the letter Where thou might read thy self were not thou blind who art breathing out all these lies against us for owning Christ his light within us for our teacher guide for which thy mischeivous mind would make people believe we deny the person of Christ because we own him in spirit when in truth none can own his person but who sees him in the light the rest are the children of the letter and hath no ministration else to know Christ by who can imagine from the History but are void of the Mystery which is held in a pure

confusion and contradictions gathered together Are these thy ballance with which thou art weighing us which thou tels of Or is this a standing measure which staggereth to and fro like a drunken man contradicting and confounding thy self till there be not a word thou sayes will stand which is unconfounded from thy own mouth Is not here Babels foundation discovered to the weakest eye opened in any heart But this is brought to pass by the Lord for the Nations must not long be deceived with your witchcrafts whoredoms he is laying open to the people with what you have fed them and where with all you have covered them and how you have made them to trust in confusion and brought forth a lie for their salvation wherein you have made them to rejoyce over the slain and to trust in emptiness putting the Lord afar off and casting the Law of his Covenant behind your backs but now your skirts is laying open and your filthiness appears your hearts void of righteousness your tongues must needs utter confusion One thing more of thy false doctrine before I pass from this particular and that is That men are justified and sin washed away before either faith or works and this thou affirms in plain words which is a strange doctrine and indeed a doctrine of devils which denies the faith and sets up an imagination in its stead for if we be justified and sin washed away before either faith or works then are we not justified by faith for we cannot be justified by that which is not And if this doctrine be true that men are justified before either faith or work then is not faith of absolute necessity a man may be saved without it for he that is justified and his sin washed away cannot be damned he that will beleive this doctrine of thine need not matter much what he do this faith is that with which you lead people without faith of God to make no conscience of sin but beleive that they are purged though they feel themselves servants of sin and in bondage thereto Concerning Hope ANd the thing thou charges me with in this is That I say to hope that that of God in every man or a Christ may be revealed to take away sin to give freedom from sin in this life is the pure the reasonable hope that makes not ashamed In this thou hast mixed a truth and a lie together and they must be severed that the truth may be owned and the lie returned to the founder That of God in every man can take away sin that is thine own take it again but that Christ may be revealed in this to take away sin that hope I own and am not ashamed thereof which thou seems to oppose Another charge thou layes upon me is that I say To hope salvation while the Witness in the conscience condemns of sin is the Devils hope Which accusation is utterly false and the words not so spoken by me for I own a hope before the Conscience be wholly purified which hope leads to the purifying and that is holden forth by me several times and therefore am far off from calling that the devils hope But my words are these But the Devil hath begot another hope as like this as may be in his servants which stands in another ground and brings forth another fruit and that is though they be servants of sin yet there is hopes of salvation and such hopes as may not be judged nor questioned although the witnese of God in the Conscience doth testifie the contrary yet it must not be heeded least they be deluded so where the Devil is become a teacher a tender Conscience must be resisted and such a hope set up as holds that to hope in Christ within is to deny the presence of Christ c. and many such expressions there is which clearly shews how thou hast perverted my words contrary to all reason and honesty to slander withal that because I condemn that hope to be of the Devil which hopes not freedom from sin as well as freedom from hell that therefore I condemn him that hopes for salvation while yet the Conscience is not wholly purged But to come to thy doctrine thou sayest To rest in hope that thou art saved already from sin and wrath in Christ the Head whilest Conscience condemns thee of sin this is the hope of faith against the hope of the Law and Conscience I say to hope for freedom from sin whilest yet the Conscience condemns for sin this hope I own which is not against the Conscience but leads to a pure Conscience But thou that hopes that thou art already saved from sin and wrath whilest thou art a servant of sin and the wrath of God appears to condemn thee for sin in thy Conscience thou art he that hopes in a lie for he that is the servant of sin is not already freed from sin thou may well say this hope is against the Conscience and against the Law of God also such a hope as none of the Children of God never hoped in whose rejoycing was the testimony of their Conscience and their hope was according to a good Conscience but never hoped against their Conscience 2 Cor. 1. 12. Diddest thou not in thy last say That men must be justified by the law of the Spirit according to conscience and saved by the answer of a good Conscience And doest thou now tell them That the hope of grace and faith is against Law and Conscience or sense and feeling Is not this to make the law void by that which thou cals grace and to makesh pwrack of a pure Conscience and so become past feeling like those thou may read on Ephes 4. 18 19. Further thou goes on and sayes That hope that is begotten not by the letter but by the inhabiting or abiding Spirit there it is a hope beholding the glory of the Lord and changing the creature into his Image that hope sees the love of the Father shed forth upon us in the bloud of Atonement c. But how apt art thou to forget thy self Diddest thou not in thy last forewarn all for looking to any thing whether good or evil in the heart and conscience within And is it now by that inhabiting and abiding Spirit that reveals the blood of Atonement and finishes all sin So by thy doctrine it is within in the inhabiting and abiding Spirit that sees the bloud of Attonement but thou hast fore warned all not to look at it nor at any thing within good or evil And yet sayes We are saved through faith according to the inward man and much such like confused stuffe which is weariness to repeat after thee were it not for the seeds sake that they may be led out of thy deceit Is not this a strange doctrine to say that we are saved through faith according to the inward man and yet must not look to any thing in the heart or conscience be it good or bad

Is not that like to be a blind salvation which is within and must not be looked at But it seems thou hast followed thy doctrine in thy practise for hadest thou looked to any thing of God in thy heart or to the answer of a good Conscience it would have put a stop to the numberless number of thy lies and confusion in thy book but a large liberty the Devil hath when nothing must be looked too in the heart or conscience either good or bad to beleive in or follow for salvation out of sin and yet thou sayes We must be saved according to the inward man which inward man must onely be for you to talk on but must not be looked at Thou further sayes That to know Christ onely as within is an error Yet doth not shew how a man might know him otherwise than he is revealed within nor is he known as he ought to be since his Ascention any other way but onely as he revealeth himself in Spirit within onely you imagine you know him who never saw him heard him felt him or understood him otherwise than by his Spirit within and what a knowledge that is which is void of all these is easily seen to them where he is revealed though hear-say Teachers with their litteral knowledge was ever blind But seeing thou sayest It is an error to know him onely within What sayest thou of the A postle doctrine who exhorts to know Christ no more after the flesh 2 Cor. 5. 16 Must not their knowledge then be onely after the Spirit which must be no more after the flesh But however he be known thou hast denied him if he be light either within or without who sayes To abide in any light what soever either from within or without and to be exercised therein as to be perfected thereby or redeemed from sin is to worship God in the flesh Concerning Love ANd thy Charge in this is that I say It is the love of God to the world whereby he hath given every man a light to condemn sin in the flesh and take it away through walking after the Spirit and that this love of God in the creature doth not flatter sin in others c. This Charge is not altogether so false as the rest though not wholly true For I do not say That the light in every man is Gods Son though I own it to be the light of the Son that lighteth every man that comes into the world therefore my words are That God so loved the world that he gave his Son into the world a light to condemn sin in the flesh that the righteousness of God might be fulfilled in the creature and my witness for this is Christ and his Apostles John 3 16. to the 22. Rom. 8. 1 2 3 4 and this thou seems to oppose but dare not plainly deny it onely thou hast power over that of the Charge as far as thy own lie reacheth and no further And to that thou sayes was this great and abounding love in sending his Son no more but God giving a light in all men as though I had said so which is but thine own deceit to set up a lie of thy own to fight with But I say Gods great love is more than the light for he hath given his Son who is not onely that light but to all that beleive therein and follow it he leads them out of darkness thereby and gives them the light of life John 8. 12. who doth not onely condemn sin in the flesh but fulfils the righteousness of the Law in them who walk after the Spirit and this is my restimony of the love of God which was Christs testimony and his A postles and so thy lie be upon thy own head and what I have written stands still unshaken onely thou mutters that any body should be told of their sin and would have us tell people their sins are forgiven and that they are justified and saved and that Christ is come down in your flesh and therein hath quenched anger enmity sin and death with all things that may separate from God And this we may tell to such as thee who openly denies Christ in thy flesh yea and in all other row to do any such thing for salvation from sin so how can we say that Christ is come in your flesh and therein through death hath done all this and not lie especially seeing that you do not onely deny him within you in words but also see the anger enmity sin and death unquenched which hath so far separated thee from God that thou denies God Christ and his Righteousness and all that may be called light in thee for salvation should not we be abominable liars like thee if we should say Christ had done all this in thy flesh thou thy self would prove us liars who denies it both in word and practise And when thou hast thus been teaching us to cry peace even whilest sin is in them to confound thy self in this as in the rest thou sayest There is a generation that flatters and spares in sin them whom the Lord condemns this thou sayes is to justifie the wicked To which I say were thou not heart blind and so knows not what thou speaks thou would never set us on crying peace where God cries wo in the Conscience for living in sin least we justifie the wicked and be guilty of that abomination thoutels of Concerning Judgement THy Charge in this is That my words summoned up are that the light in every man condemning sin is the ministration of judgement and condemnation and as it is received is salvation and redemption from all uncleanness c. To which I answer Deceit hath summed them up and hath thrust in it self amongst them as in the rest Have I said That the light in every man is salvation and redemption Let them that reads what I have said judge of thy dealing herein for my words are That true judgement as it is known to men is a gift from the Spirit of God set in the heart of every one that dwels in the light of Christ and this is far from thy sayings who would make people beleive that I say That the light as it is in every man is salvation and redemption for there be many that will not be led to the Redeemer therewith nor to the Spirit of judgment but deny all light within and without as thou doest and to these it is condemnation and not salvation but to all that own the Spirit of judgment which passeth upon that which is contrary to the Life of God such come to be redeemed with judgment and to such as abide therein doth light and salvation spring up to the redeeming the heart from all uncleanness as I have writ in my Book which thou canst not contradict And in thy doctrine thou sayest That as Christ in every age hath come forth more or less so in this age he will come forth in righteousness

will serve to heal the heart deceitfully as the false Prophets ever did who cried peace where God cried not peace but that peace will break out again when you stand in most need it will onely serve you while you can please your selves in the things of this world and forget your later end but if ever you remember Christs justification spoken on Math 12. 36 37. it will marr yours to wit that for every idle word you must answer for at the day of judgement and then by your words you must be justified and by your words condemned you that live and die in your sins will find it in vain at that day to plead your justification before you was born or had committed sin so to that day I leave you who will not be reconciled to God but chuse your own delusions And from thy own words these following Quaeries are propounded and left with thee Quaer 1. SEing thou affirms that Christ hath quite taken away sin before people are born then Whether doth any come into the world without sin or no 2. If Christ took away all sin before you were born as though it had never been how is it you say you expect his appearance again to salvation must you be twice saved and when there is nought to be saved from 3. Whether he that believes that all his sins are taken away before he be born as though they had never been as thou sayest and yet commits sin and hath the root of it in him doth not believe a lie yea or no 4. Whether he that hath his sin done away as though it had never been needs to repent of any thing he doth as sin or grieving of the Spirit of God yea or no 5. Whether he that believes his sins are washed away before he be born and after he be born doth commit sin whether he doth stand in need to be washed again and if he be not washed again whether he shall die in his sins or no st Suppose thou that cals thy self a Believer should commit a sin as covetousness which is idolatry or the like if one thou cals an unbeliever do the same whether is thy sin as great as his and stands need of washing as he or else perish with him without repentance or what is the difference as to the root matter and offence 7. Whether did not Christ wash sanctifie and justifie all mankind in the same manner he did thee before thou wast and if not what is the difference and the cause and the ground of it 8. Is there any Creature living that if they mind the light of Christ and so come to repentance and faith in Christ Jesus improving what power God hath given but they shall be saved And on the contrary is there any though they pretend faith yet commit sin and die there in without repentance and washing that shall be saved And whether the purpose of God doth not stand with the Creatures as they own or disown the righteousness of faith in Christ Jesus can any be condemned that receives it or can any be saved without it yea or no Again seeing thou sayes page 18. That this false conception or resemblance of Christ as a Law-giver and Worker is an Idol and the root of idolatrous Religions Hence I quaerie 1. Whether thy Christ thou speaks on be the same with that which the Scriptures speak of If the same where is thy Testimony from Scripture for such a Christ as is no Law-giver If another as in truth it is then why dost thou begin thy book with a lie calling it A Testimony to the true Jesus 2. Whether dost thou own this to be a prophesie of Christ Deut. 18. 15 16 17 18 19. which the Apostles applied to him Acts 3. 22 23 where it s said I will raise up to thee a Prophet from the midst of thee c. unto him shall ye hearken according to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly saying let me not hear again the voyce of the Lord my God neither let me see this great fire any more that I die not And the Lord said they have well spoken I will raise them up a Prophet from among their brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him And it shall come to pass that whosoever will not hearken nnto my words which he shall speak in my Name I will require it of him If thou own these words to be spoken of Christ whether dost thou not see them to hold out him as a Law-giver to his people and such a Law giver as that whosoever did not hearken to his words should be cut off or the Lord would require it of him Whether dost thou own the new Covenant the Law to be put in the heart and writ there instead of giving it forth in tables of stone on Mount Sinai in thunder and lightenings and fire which the people could not bear And whether dost thou own Christ to be the Minister of that new Covenant or new Law promised which the people were to hear or be cut off Or whether dost thou own Christ to give the Spirit into the hearts of his people to be their Law and Teacher to teach them all things and to lead into all righteousness In a word Whether dost thou own him to give forth either Precept or Spirit seeing thou denies him to be a Law-giver For the giving forth of either makes him a Law-giver 3. Whether dost thou own these sayings following to be Precepts or Laws given out by Christ or disown that Christ that gave them forth namely Math. 5. 29 30. If thy right eye offend thee pluck it out and cast it from thee c. and if thy right hand offend thee cut it off and cast it from thee c Again I say unto you swear not at all I say unto you that ye resist not evil but whosoever shall smite thee on the right check turn to him the other also Lay not up for your selves treasures upon earth where moth and rust doth corrupt Fear not them which kill the body but are not able to kill the soul Learn of me for I am meek and lowly in heart and such like Are these Precepts or Laws given forth by Christ yea or no seeing thou disowns him as a Law-giver 4. Whether dost thou own this to be Scripture Or this Christ that gave this commandement John 13. 24. A new commandement give I unto you That ye love one another as I have loved you that ye also love one another 5. Seeing thou disowns Christ a Law-giver Whether dost thou own him to be King and Lord and Master If so Whether onely titular or in truth and power If in power where lies it if he cannot give forth a Command or Law and so be a Law-giver to his people 6. Whom hast thou hitherto served and whom hast thou hitherto obeyed seeing thou owns not Christ to be thy Law-giver Art thou lawless and disobedient or hast thou thy law from thy self or from Satan or some other Whose Law followest thou seeing thou owns none from Christ And seeing thou disowns Christ also as a Worker Quaer Who is it that works all our works in us Isaiah 26. 12. and with out whom we can do nothing John 15. 4 5 and who was it that wrought in Paul mightily Col. 1. 19. FINIS