Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	ghost_n	holy_a	trinity_n	3,214	5	9.7060	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46640	Verus Patroclus, or, The weapons of Quakerism, the weakness of Quakerism being a discourse, wherein the choicest arguments for their chief tenets are enervat, and their best defences annihilat : several abominations, not heretofore so directly discovered, unmasked : with a digression explicative of the doctrine anent the necessity of the spirits operation, and an appendix, vindicating, Rom. 9. from the depravations of an Arminian / by William Jamison.	Jameson, William, fl. 1689-1720.	1689 (1689)	Wing J445; ESTC R2476	154,054	299

wicked Spirits if he think othewayes let him essay the proof of it 3ly For the sufficiency of their universal Light they thus argue That which we sin in not obeying is sufficient to Salvation but in not obeying the Light within we sin therefore it is sufficient to Salvation But this Sophism is too palpable and gross to take with any that is not altogether willing to be deceived for the Major proposition thereof is most false otherwise the lawful commands of every Parent Heathen as well as Christian should be a sufficient guide to Salvation for disobedience to these is as really a sin as disobedience to our own Light. 4ly To prove that there is a Divine Light purchased by Christ in every man they adduce Iohn 1.9 That was the true Light which enlightneth every man that cometh into the world for Vindication of which place it shall suffice to overthrow what Rob Barclay hath said in the Vindication of his Apology pag 91. For the confirmation of the Quakers gloss on this text of which Mr Broun Quaker path way to Pagan pag 151 152 153 154. had given diverse expositions as 1. that Light may be here taken for the Light of reason 2ly That by every man is not to be understood every individual but only every one which is savingly enlightned these expositions with others he at large evinceth and illustrateth from Scripture and reason and sheweth that the Quakers joyn with the Socinians in their exposition Now whereas if the Quaker had done any thing to the purpose he ought to have refuted these exposi●ions but in stead thereof he sayeth his adversary must be much puzled with this Scripture for he knoweth not what way to take it But this I confess is a strange inference for the Quaker from abundance inferreth penury and because his adversary gave diverse expositions any of which will serve the turn Ergo sayes he he knows not what to answer I was wondering at this Consequence but I presently remembred that the Quakers were Enemies to Logick He himself diverse times hath given several meanings of one place as for Example Isa. 8.20 much therefore he hath been puzled to answer our arguments proving the Scriptures to be our principal Rule which I do really believe tho upon another account Now it is observable that this Quaker almost every where endeavoureth to turn Defendent when he should be impugnant for the Scriptures from which he drew his arguments in his Apology fa●ling him so that he can prove nothing from them his Adversary having removed the vernishing of his Sophistry he bendeth his whole wit in his Vindication to find out Evasions and Distinctions to defend his own glosse and this artifice he useth here which think of it what he will will serve for nothing except to discover hi● Weakness and Conviction of a bad cause and whereas he flouteth at his Adversary inferring from v. 5. of this chapter the darkness comprehended it not that by darkness is meant man in his natural Estate in which Estate he can comprehend what is natural we say whereas he flouteth at him inferring from this that man while in that Estate is void of all Spiritual and supernatural light saying is not this a learned Refutation Reader He ●heweth only good will as they use to say to have the Doctrine of the Reformed become a mocking stock and shame rubbed upon it if he could for all the expositions given by the Reformed Churches on this place quite contradict that of the Quakers except he will call Socinus and the like Reformed Protestants But the thing incumbent to the Quaker was the urging and vindicating of his Reason viz. that if man in his natural estate cannot comprehend this Light who notwithstanding can comprehend the things of Nature Ergo by this enlightning with which every man is said to be enlightned that cometh into the world is not understood the Light of Nature and Reason which consequence he shal never be able to prove for altho the Light it self viz. Christ be supernatural and the incomprehensible God of Nature yet these little Beams or Sparks of Reason and Conscience which are the Effect and Gift of this great Ligh Christ the Son of God and Second Person of the Trinity no lesse than of the Father and Holy Ghost are altogether natural and comprehensible Many places of Scripture beside this they detort and deprave to the end that by the Scriptures themselves they may destroy the Scriptures and prove that the light within which they being pitifully deluded take for the Spirit of God is the Supream Rule of Faith and Manners all which glosses fall to the ground tho upon this one Account that they have couched in them this most dangerous and blasphemous falshood viz. that the dim and dark Light of nature is not only sufficient to guide us to Salvation but which ought to be heard with horror is God himself One of which Scriptures is John 14.26 27. and 16.13 whence they would infer that all Believers are led by immediat objective Revelation as the Apostles were because say they the way that the Apostles were taught which is by immediat Revelation is there holden forth as common to a●l Believers and the words to lead and to teach in their proper and native signification denote always an immediat objective leading or teaching Thus Reasoneth Ro. Barclay Vind. pag. 19.20 to which I answer that these being two of the main places that he brought for proving the Spirit to be the principal Rule of Faith and Manners he ought to have given some other thing than bare assertions if he had in good earnest intended to overthrow what his Adversary chap. 3. n. 27. said against his meaning of these places which he hath not in the least done for why may not immediat objective R●velat●on be promised to the Apostles in these places and yet not unto all Believers but subjective only whereby they may understand and apply these Truths that were taught immediatly to the Apostles and Prophets upon whose Doctrine the Faith of all Believers is founded as its principal Rule and Foundation Ephes. 2 20. Even as the like Ph●ases hold forth an immediate objective Teaching to some and yet that only which is meerly mediate as to others as Neh. 9.20 comp with v. 30. 1 Kings 8. 36. Psal. 132.12 Deu. 32.12 Moreover that the words to lead and teach hold forth a mediate objective Teaching or a subjective Illumination far oftner in Scripture than immediate objective Revelation is manifest to any that are acquainted with the Scriptures which if the Quakers deny seing they are the opponents they ought to condescend to a collation of places and shew the contrary Lastly whatever the Quakers say we cannot help it certain it is that no man of sound Judgment will deny that when one readeth the Scripture● and hath his mind illuminated by the Spirit of God that he may understand the wondrous things in Gods Law but such an

monsters of men that which is a spiritual Substance is infinit of it self and not a Creature and therefore God himself For none will deny that both the Souls of men and the Devils themselves are spiritual substances Hence it will follow that God or a part of God as they most blasphemously speak committeth sin which confirmeth that which we said before viz. that according to the Quakers Doctrine God is the Author of sin From this Monstruous Doctrine it also followeth that God or a part of God is condemned and is and shall be tormented in Hell for ever It followeth also from this Doctrine that God is divided in parts and that one part of him is Bishop and Ruler over another These and a thousand other such hellish Blasphemies follow upon this Doctrine in which it is needless to insist For as Calvin said Fatuitas dogmatis me securum reddit The very Poison it self being so black and hellish at its very first appearance carrieth along with it a sufficient Antidot For we may well Cry out with Photius Col 403. of the wicked Maniehean and Heathnish ●a●er of Christ Agapius who was the Quakers Ancestor in this Blasphemy O hudge madness and indeed if such a sad matter did permit any Jesting One might readily phansie that the Devil were now doting through old Age for certainly he seemeth to be deprived of his ordinarie Slight and Subtility that could find no gilding or Varnishing whereby to cover the Superlative Impiety of this Doctrine but what he wanteth in Deceit he hath requited in Strength who could thus Captivat and Impose upon the Judgement of Rational Animals so that they drunk down this Potion so manifestly pestiferous Several of these passages were cited by Mr. Broun The palpable abominableness of which wholly rendred them incapable of any Defence or shew of any honest meaning And the manifest Evidence thereof from the Quakers own Books made them altogether unden●able Therefore Robert Barclay as he dealeth with all the rest passeth them over with Silence And yet as if a Sport could have diverted any serious Man from the abhorrency of Quakerism in the last Section of his Vindication he maketh himself ridiculous saying that Mr. Hicks who cited some of these passages Succumbed in a Disput against the Quakers and from this giveth out that Hicks and such others are not to be believed say what they will of the Quakers notwithstanding that Robert Barclay adventureth not to challenge either Mr. B. or Hicks of any particular miscarriage in their particular Citations of the Quakers Books This was therefore a strange Influence and more admirable than that of the Remora upon a Ship that Hicks his supposed failing had on this multitude of blasph●mous passages that it loosed R Bar and his Brethren from any Obligation to answer for them though they be to be found exactly as they are cited He here mentioneth several Books written by Quakers as answers to what Hicks and Faldo hath said and among thers Pen's Invalidity of Faldo's Vindication In which book Pen sometimes proclaimeth himself a Sadducee as in the point of Resurrection sometimes a Papist as in the point of Justification At other times more Antichristian than most of Pagans Endeavouring with might and main not only to robb the Holy Scriptures of their Divinity but also of common Sense Of which Doctrine the Reader hath gotten a taste above And O that it might be the lot of all the obstinate Opposers of the Truths of God thus to bewray at once both Weakness and wickedness even when they think to appear like so many Goliahs for strength and to Justifie their Adversaries Charge even while they attempt the removal thereof as William Pen hath done This horrible Impiety these men following the Manicheans whom Augustin de Civ Dei. Lib. 7 Cap 2 8. de Genesi ad Lit. refuteth both in principles and Probation father upon the Holy Scriptures viz. Gen 2 7. where it is said That God breathed into mans nostrils the Breath of Life or Lives On this place also Ro● Bar. Vind Sect 5 par 1 foundeth or at least seemeth to found his opinion of a Substantial Light and Seed distinct from the Soul that remained with Adam after his fall But these Opinions though contrary to one another are both contrary to the Truth For there is nothing either in the Words and Phrases or Scope and Context that favoureth either of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not in the least favour either of them which according to the consent of the best Hebreans is to be taken Metaphorically and efficiently not properly sive instar Causae materialis materially Neither doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help them any more which according to the mind of all sound Interpreters as Pareus on the place sheweth and Lexicographers as Buxtorf Lewsden Bithner Leigh signifieth only the rational Soul of man. Hence the Opinion of Rob Bar. is overthrown Moreover this word is used Isa. 2.22 where the holy Ghost sayeth that Mans breath is in his nostrils to the end that he may demonstrate the frailty of man. Hence we may conclude that nothing of God or of his Divine Nature can by the force or significancy of this word be necessarily imported 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifieth Beasts as well as Men All the forecited Authors understand by it the Soul of man And tell us that these who are no more critical considering it is in the plural number take Sensitive as well as Rational here to be meaned Others judge this Criticism to be neglected because that oftentimes in the Hebrew a word is Voce pluralis significatu singularis Vide Leigh Critica Sacra pag 72. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet further confirmeth that no other thing is to be understood in this place but the soul of man. For the Dust of the Earth formed by God into the Body of man and this breath of Life became a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a living Soul as also that the Soul of man is nothing Divine properly so called Seing this word sometimes signifieth the body of man. As Psal. 16.10 and elsewhere signifieth any living creature Moreover the scope of the place which is to repeat more fully the Creation of man which in the former Chapter was more shortly hinted at evinceth that there is nothing here to be understood but the creation of the Soul and Body of man. But we need not insist to prove our negative from this place seing this is the only place on which our Adversaries build their Affirmatives It is enough for us to challenge them to bring forth the least appearance of reason for them which as they have not done hitherto so shall never be able to do Again as they to the horrour of all men elevat the Creature not only to an equality but an Identity with the Creator and so make that which is lesse than nothing all in all and God over