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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	aaron_n	account_n	lord_n	11	3	3.0850	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54154	The invalidity of John Faldo's vindication of his book, called Quakerism no Christianity being a rejoynder in defence of the answer, intituled, Quakerism a new nick-name for old Christianity : wherein many weighty Gospel-truths are handled, and the disingenuous carriage of by W.P.	Penn, William, 1644-1718.	1673 (1673)	Wing P1305; ESTC R24454	254,441	450

on this Passage in Job But there is a Spirit in Man and the Inspiration of the Almighty giveth him Understanding There is no man saith he that doth not partake of the Spirit and from Almighty God and his Spirit Vnderstanding and Wisdom is to be sought Adds Clarius there is no Vnderstanding in men nisi ab altissimo afflentur unless they be inspired from the Most High Drusius is yet clearer Our Eternal Help is from God who illuminates our Minds without whom we are unable to understand any thing in Divine Matters and that inspires men with that Vnderstanding which neither Age nor Industry nor Doctrine of any man can possibly give Cradock a famous Independent-Preacher tells us That if men had all the Sermons that ever they heard recorded in their Memory though some may think them very knowing yet truly they might be miserable confused and blind For that it is the Spirit of God alone in the Heart clears orders assures and settles things yea that the Scripture is a dead and speechless thing without the Spirit of God This sayes he is the exceeding Greatness of the Power of the Spirit of God And it is a wonderful thing to see how quickly the Spirit of God will make a Schollar ripe In short as to him he greatly extolls the Dispensation of the Spirit and pag. 210. ventures at a kind of Prophecy That in these latter times God will exalt his Spirit and throw down every thing that exalts it self against the Spirit and stands in his Light He affirms the Spirit to be within that the Children of God are taught by it for sayes he If thou be a Saint thou hast the Spirit of God as truly dwelling in thee as in the Lord Jesus Christ now Blasphemy and that the Way to know this Spirit to be in us is from its own Evidence and that it is the Way to know it in others too from whence he draws such kind of Conclusions That the Lord Jesus is anointed and so are they we have the same Vnction with Christ we have the same Offices with Christ we have the same Love of God the same Spirit and the same Kingdom with Christ The Church is the Fulness of Jesus Christ It is said of the Oyl that was poured on Aaron It ran upon the Skirts of his Garments so Christ being anointed that Oyl runs on us Nay the least Saint is as real a Prophet Priest and King as the Lord Jesus was for he dwells in him only in all things he must have the Preheminence William Dell no small man in the Account of many who profess not themselves to be Quakers positively saith in Answer to this Objection That men now are not to receive the Spirit in that immediate way to understand the Scriptures in which it was given to them who wrote the Scriptures ●he very Point depending between J. Faldo and me Surely Mr. Simpson will not deny that the Spirit is given to that whole Church which is the Body of Christ seeing Paul saith If any man have not Christ's Spirit he is none of his he is no Member of his Now the Spirit is alwayes given to whomsoever it is given by the Father and the Son as Christ taught his Disciples promising them that the Father would send the Spirit to them in his Name And also that he himself would send it to them from the Father and was this Promise only made to them and not to all the Faithful also Doth not Paul say Rom. 12. 13. of the whole Church that by one Spirit we are all baptized into one Body and are all made to drink into one Spirit because ye are Sons God hath sent the Spirit of his Son into your Hearts crying Abba Father Gal. cap. 4. And do they not receive it alike immediatetly from God Who can give the Spirit of God to Man but God himself When God promised to pour out his Spirit in the last dayes upon all Flesh did he name any Difference in the pouring of it out saying some shall receive it immediately and some mediately No But all who receive it receive it alike immediately from him And by this Spirit saith W. Dell did Holy Men speak the Scripture and by this onely do Holy Men of God understand the Scripture To this Objection that Men now are to get Knowledge to wit of the Scripture by Studies and humane Learning and not by Inspiration still the very matter betwixt us he boldly briefly and smartly answers This Doctrine carryes the visible Mark of Antichrist upon it For it is only the Inspiration of God that enables a man to know the things of God and not a man's Study or humane Learning It is not in this case in him that wills and runs but in God that sheweth Mercy Wherefore Christ hath said No man knoweth the Son but the Father and he to whomsoever the Father will reveal him Wherefore Paul prayes for the Ephesians that God would give them the Spirit of Wisdom and Revelation in the Knowledge of Christ without which Spirit of Revelation Christ and the Father can never be known Wherefore to deny the Inspiration of God's Spirit now is the most gross and palpable Doctrine of Antichrist and his Prophets To confirm what he writes He brings several Testimonies out of Chrisostom Wickliff Tindall 〈◊〉 Luther Latimer and Calvin I will transscribe but two of them Of the Knowledge of the Gospel Zwinglius speaks thus We must needs be taught of God not of Men for this is the Saying of the eternal Truth which knows not how to Lye John 6. Luther gives us his Mind thus The Scriptures are not to be understood but by that very Spirit by which they were writ No man sees one jot or tittle in the Scriptures but he that hath the Spirit of God For all men have a darkened Heart in such sort that if they could speak and know how to bring forth all things of the Scripture yet have they not any true Sense or right Knowledge of them For saith Luther The Spirit is required to the Vnderstanding of the whole Scripture and of every part thereof To this I am willing to add the Testimony of a Famous English Godly and Learned Martyr John Philpot in a Conference with Bishop Bonner in his eleaventh Examination before him and several other Bishops B. Bonner asking what meanest thou by writing in the beginning of thy Bible Spiritus est vicarius Christi in terris The Spirit is Christ's Vicar on Earth Philpot gave him Answer after this manner That Christ since his Ascension worketh all things in us by his Spirit and by his Spirit doth dwell in us Again in Answer to one Morgan who mockingly queried Have you alone the Spirit of God and not we he thus answered I say not that I alone had the Spirit of God But as many as abide in the true Faith of Christ have the Spirit of God as well as I.

and Drinks observed is Jewish and as I said in my Answer 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 But to proceed Reply p. 50. Yet though P. give me bad Words to strengthen his Argument he grants what I say to be true in his Anger for sayes he Christ is to the Saints now who rightly believe in him the End of all Meats Drinks Washings Dayes Here Lord's Supper Baptism Christian Sab●oth or Day of Holy Rest are all denyed in FOVR Words Rejoynder If they be it is his own Fault for instead of my granting what he sayes to be true I never mentioned them and indeed he hath so manifestly given away his Cause by this unadvised Expression as we need no more against him on this Occasion For those four Words by which he makes me to deny the Lord's Supper Baptism and the Christian Sabbath are such as we must reject or we turn the Gospel-Ministration out of Doors They are the Apostle's own Words to the the Collossians Col. 2. 16 17. Let No Man therefore Judge you in Meat or in Drink or in respect of an Holy Day or of the Sabbath Dayes which are a Shadow of things to come but the Body is of Christ and to the Hebrews Chap. 9. vers 10. which stood onely in Meats Drinks and divers Washings and Carnal Ordinances imposed on them until the Time of Reformation I say here the four Words are denyed to be Evangelical viz. Meats Drinks Washings Days since J. F. will have the Supper to be consider'd under Meats Drinks Baptism under Washings and the Christian Sabbath under Dayes either He must with us Deny them as Meats Drinks Washings and Dayes that are abolish therefore not fit to be continued under the Evangelical Administration or maintain the Continuance of Meats Drinks Washings and Dayes to keep up the Supper Baptism and Sabbath and thereby espouse the Jews Quarrel against the Christians and defend the most Rank Childish and Carnal Part of Judaism against Christianity it self My Reader may by this perceive what a Gospel it is John Faldo would have who pleads for the use of those things under the Gospel which are repugnant to the Nature of it for in one place the Apostle calls them Shadows and in another such Figures as cold not make such as used them perfect as pertaining to the Conscience Hebr. 9. 9. which the Gospel doth not continue but make an utter End of by the bringing in a more excellent Covenant Hope and Service His saying I was Angry and gave him bad Words is like the rest What shall I say to a Man that dares say any thing be it never so far from Truth provided it may cast an Odium upon me where he can't confute me The Hardest Words I gave were that he basely wrested our Words of which let the Reader judge And for Anger God knows I had none I pitty him But he goes on Reply pag. 50. W. P. to make a full End adds or any other Elementary Temporary or Figurative Worship Now if he can shew us any Gospel-Worship considered intirely and formally that is not Temporal Worship he will do more then ever Man yet did but in the mean time he hath confirmed my Charge Rejoynder I have confirmed it by the Rule of Contraries or by the same Figure our Friends Writings use to maintain his Accusations Certainly J. F. can never mean as he writes and be knowing and Honest too If to confute his Charge be to establish it I hope my Reader will say I have done it effectually I know not whether to impute it to his Vanity or Lazyness for at every turn we must prove his Charges give Evidence against our selves and dye by our own hands while it is to be remembred that amidst all this Folly J. Faldo must have the Liberty of Tempering with his Witnesses that is Resting Patching Adding Diminishing Transposing Mis-interpreting our Words and Meanings or else he would be wholely at a Loss Many Instances I have given of his Skill herein and his pretty sort of Wresting the Word Temporal in this very Sentence doth make up another for I mean by Temporal as the Words Elementary and Figurative immediately following do fully explain no other then such a Worship as is instituted for a set time till something more excellent and durable comes in the room of it as the Typical Worship of the Jews that served its Season and then gave place to the Spiritual and Eternal Worship of the New and Everlasting Covenant And this Man takes me as if I understood it of a Worship performed within time in any Sense thereby making me to deny the Performing of Worship to Almighty God the time Men live in the World because it may be called from the Word Time or Tempus Temporal restraining that to the Nature of VVorship which only relates to the Act of VVorship As thus The Act or Performance of VVorship may be to day the Nature of that VVorship Eternal so that VVorship may be performed within Time and yet not be by Nature Temporal But the VVorship of the Jews respecting those Exteriour and Shadowy Things was by Nature Temporal Reply pag. 50. VV. P's next Fault he finds is with my saying That Penington meant by the City of Abomination visible Worship If the Worship which he acknowledgeth God to be found in and which Professors about the years 43. 44 45 46 used were visible Worship or any part of it Visible Worship then Penington said it of Visible Worship Rejoynder A Fault so palpable is soon found VVho not stark blind with Envy would make so ill a Construction of so found an Expression I. P. said The Lord would not spare such as do not come out of the City of Abomination that is saith J. Faldo Visible Worship as if they were Synonimous or Terms of equal Signification City of Abomination that is Visible Worship back again Visible VVorship that is City of Abomination Is this Man fit to write of Religion that adventures so boldly to pervert Men's VVritings But he thinks this will excuse him that I. P. meant such Worship as God was found in and which Professors used about 4. 3 44 c. but this is too boldly obtruded for what Man can think I. P. so brutish as to call that Worship in which Himself confesseth God to be found the City of Abomination I. P. spoak of the Nature of and not the Visibility of Worship for there is not a word of it in his Writings so that he endeavours to maintain one Falshood by another But that his Charge is yet true against the Quakers he produceth a Testimony out of G. F's Myst pag. 65. Paul brought the Saints off from the Things that are seen and Water is seen and its Baptism adding Now unless W. P. will say That Things seen are not visible G. F. hath certainly failed W. P.

ignorant in the Latine Tongue for the Superlative or firmissimum exceeds the positive or firmum by valde very as well as by maxime most However had we nothing of this to urge yet his own use of the Comparison as his Concession to what I said in my Answer and Erasmus and Beza confirmed there at large gives us all we desire for he acknowledges That the Writings of the Prophets are not MORE true in themselves then any other Revelation of the Mind of God but more certain with respect to the Jews who had a greater Esteem for and Testimony of the Writings of the Prophets to be of God and not a Delusion then of Peter's Revelation So that we see from J. F. himself the Scripture is not set above the Spirit as the more sure Word the thing promoted of old by our Enemies and which we only oppose for I doubt not but the Scriptures were more sure to the Jews then Christ himself else they would never have thought to find Eternal Life in them whilst they neglected yea persecuted him which whether it was their Perfection or Imperfection so to do I leave with the Judgment of my serious Reader yet doth the poor Man vainly call this his defending these three Passages from my Corruption and the Quakers Service May my Adversaries alwayes defend themselves at this rate and I shall never fear any loss to the Cause For what with his misrendering of our Writings unfair Quotations plain Wrestings pittiful Evasions and at best weak Replies never di● Cause receive more Advantage at the hand of an Enemy then ours hath from J. Faldo I will give one Proof more before we leave this Chapter Reply pag. 84. My Exposition of Coloss 1. 25. Christ in you c. though the most opposite to the Quakers Christ within W. P. hath not one Word of Answer to Rejoynder I know not whether he means the Text or his Exposition to be most opposite to our Christ within The Text is Coloss 1. 27. not 25. and lyes thus To whom God would make known what is the Riches of the Glory of the Mystery among the Gentiles which is Christ IN you the Hope of Glory In which I find not one word that opposeth Christ's Dwelling in his People One would think our Adversary spoak Ironically or by Contraries if he meant it of the Text for it seems an impossible thing to me that a Text so plainly expressing Christ to be in Men should notwithstanding prove Christ not to be in Men. If he understood it of his Exposition how can that truly exposite the Text who exposites it quite to another sense then it will bear at least he should call this a begging of the Question Let us hear what he offers First Book Part 2. p. 100 101. For Christ to be in the Gentiles rightly understood would be no hard Matter for the Gentiles to believe as to believe such a Glory to be attained by Faith in and Obedience to the Laws of a Man who dyed as a Malefactor and that ●his Death of his should reconcile God to Man with the Addition of such a Purchase This sort of Doctrine well becomes J. Faldo I perceive I have not mistaken him What Carnalist in the World could have let drop a more pernicious Sentence to the Doctrine and Kingdom of Christ then to render it more difficult to believe and lay a greater Stress upon the External then the Internal Work of Christ VVe must read the most weighty Scriptures backwards upon this Man's Principles He hath helped us to a new VVay of rendring the Text not this Mystery among the Gentiles is Christ IN you the Hope of Glory but this Mystery among the Gentiles is a Man who dyed as a Malefactor by his Death reconciled to God c. Behold your Expositor I dare warrant this Man's Comment will never trouble the next Collection of Criticks At this rate the Lord-Lord-Cryer is highly priviledged and the Galatians had passed the most difficult Birth before they had known Christ to be formed in them Regeneration is a sleight thing in comparison of the Knowledge of Christ after the Flesh This Doctrine brings not Men to Christ in them the Hope of Glory but inticeth them into the Vain Hope of the Hypocrite which perisheth The History is made the greatest Mystery and to believe the one matter of greater Difficulty then to experience the other Besides why should his Dying as a Malefactor render him unfit to be believed since his Vertue was most Exemplary his Miracles stupendious his Doctrine Spiritual and Powerful his whole Deportment amongst the Jews Innocent and Heavenly Did not Tiberius himself move to the Roman Senate his being taken into the Number of their Godds upon the Report of his mighty Works 'T is strange that should be reputed most Mysterious which was the Introduction to the Mystery and those Transactions counted most difficult that were by the Divine Wisdom of God ordained as so many facile Representations of what was to be accomplished in Man In short It is to lessen if not totally to exclude the True Mystery of Godliness which is Christ manifested in his Children their Hope of Glory But he proceeds thus The Man Christ that was nailed on the Cross the Quakers do not believe to be in them for the Godhead if Christ that is every-where and every-where alike he is in every thing at all times and nothing can be void of his Presence So that if this be it you mean the Saints have no more Priviledge then any other Creature whatsoever The second New and Living Man who is the Lord from Heaven the Quickening Spirit the Anointed Saviour whose Body was nailed to the Cross we confess before Men to be the Christ and do by Vertue and Authority of Scripture assert him to dwell in his Children and we see nothing offered by J. Faldo that can induce the weakest of us to desert this Faith having with the Testimony of Scripture that of Christ in our selves But let it be considered with what Confidence this Man excludeth Christ the Souls of his People as well with respect to his Godhead as Manhood but if in any Sense he may be said to be in them as God it is no more then he is in Cats and Dogs Oh Irreverent oh prophane Man Are Beasts and Birds as properly the Temples of the Living God as sanctified Men How can God be said to dwell and walk in his People if so remote from them as J. Faldo represents him to be The Apostle is much to be blamed according to our Adversary's Doctrine for letting fall this Passage I live yet not I but Christ liveth in me Gal. 2. 20. The Upshot of this sort of Doctrine is down-right Atheism for as they that know not God from the manifestation of God within are ignorant of him if Rom. 1. 19. sayes true So those who teach that God is no more in his Saints then in any other Creature endeavour