Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	gift_n	zion_n	20	3	8.4621	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65890	The timorous reviler sleighted being a brief reprehension of a scornful pamphlet, styled, The second part of the Quakers Quibbles, subscribed by the name of Thomas Thompson, but (by some) suspected to be the author of the two pamphlets, the one entituled, The spirit of the Quakers tryed; the other, Controversie ended; with divers others against the people called Quakers.	Whitehead, George, 1636?-1723.; Hedworth, Henry, attributed name.	1674 (1674)	Wing W1965; ESTC R220976	8,015	11

of Christ they do not at length oppose or further deny his Divinity As for clearing thy self of Contradictions thou art so far from it that I think I can easily make it appear to any indifferent Person met thou hast added divers more Contradictions Confusions and Gross Perversions as also can as easily remove thy Charge of Contradictions or Inconsistencies which thou hast framed against Me W. P. G. F. G. K. J. C. c. but at present I count it not worth my Labour or Time particularly to enervate them except thou wouldst appear and shew thy self like a Man not afraid to discover thy self or Name but it appears in thy hiding and obscuring thy self under another Name as divers think thou hast the more Liberty to traduce and abuse thy Neighbours or such as have wished thee well and are not willing to render thee Evil for Evil. But if thou wilt enter into any serious Debate about Principles come forth and shew thy self and do not use such Equivocal Subterfuges I proffered thee fair enough in my Letter to thee when I desired but so much Civility from thee as to have an Hour's Discourse with thee in the Presence of Two or Three of thy Friends and mine that I might have shewn thee wherein I apprehend the Truth my Self and my Friends wronged in divers Passages of thy Book proffering either to come to thy House or to meet thee if I might know where But instead of either thou shuffledst me off with a long Letter subscribed T. T. neither letting me know where thou dwellest nor where I might meet with thee pretending some Circumstances of thy Occasions would not conveniently admit with some other trivial Allegations A strange Put-off What not spare an Hour's Time to discourse or examine thy own Injuries and yet can take many Hours to write Pamphlets thereof against us Oh Timorous Man What sorry Shuffling art thou fain to make use of And as concerning our Confession of the Christ of God both as to his Divinity and Manhood we have not been nor are ashamed thereof and instead of proving us guilty either of Equivocations or Confusions therein it may be easily made appear how far thou hast brought forth both together with many impertinent and groundless Cavils against us thereupon And as for the Divinity or Deity of the Son of God and his Sonship and being Christ before he took Flesh thou art so far from confessing this with us that thou makest a meer Scoff at our serious Account thereof p. 30 31. Telling me of a pretty Medley of Hypocrisie Quibbling and Confusion and deviating from Scripture-Language in speaking of the Divine Nature or Word cloathed with the Most Holy Manhood being the Christ. But is this a Truth in it self yea or Nay What! is the Socinian or Biddlean Proselyte offended at our confessing the Divinity of Christ so much as we do when he dares not appear ingenuously and publickly to state his own Principle But whatever he thinks of our deviating from Scripture-Language or of opposing our selves therein we would not impose or force a Belief of our Principles in such Language as is Unscriptural and doubtful or make meer Words Matter of Contention where they are sound or according to Scripture neither would we be imposed upon by Words both Doubtful and Unscriptural and if we be necessitated in our own Vindication to use any words that are not expresly laid down in Scripture it is in Condescension and not for Contention Note that this Man boggles at and evades my Eight plain Questions in pag. 22 23. of Q. Plainness about the Son of God and instead of giving any ingenuous Answer he meerly Triffles Quarrels Contemns Retorts Questions c. through much of his second Section Passing by at present many Injuries and Falshoods and scornful Cavils against my self I must take notice of one Abuse against Samuel Fisher pag. 54. and reiterated p. 59 89. where thou thus chargest him That he positively asserts the Scriptures to be a Nose of Wax yea and saith it is capable of being no other and for this quotes Samuel Fisher's Additional Appendix p. 21. Thou art here very positive in thy Charge which indeed is a Charge of a high Nature But hast thou dealt honestly or truly in this Was it S. F's positive Assertion concerning the Scriptures themselves Or did he speak it with Reflection upon them who make or render the Scriptures no better then a Nose of Wax by their own various Interpretations Though he be Dead yet he speaketh for himself so much as may detect thy Injustice and Abuse against him where treating of the then Priests Confusion or going round c. about the Transcriptions and Translations of their Text which they take to be their Rule he thereupon addeth Which were they never so certain and entire by answering to the first Original Copies yet are not capable to be to all men any other then a Lesbian-Rule or Nose of Wax forasmuch as even where men have them as half the World has not they are lyable to be Wrested and Actually Twisted Twenty Wayes by Interpreters whose Expositions Senses and Meanings which are as Many and Various as the Thoughts and Conceits and Inventions of the Men are who comment upon them must be the Rule c. see his Additional Appendix to his Rusticus ad Academicos pag. 21. Now judge serious Reader whether it be Samuel Fisher's own positive Assertion That the Scriptures are a Nose of Wax in themselves or whether that they are not rather made so or no better by such as Wrest and Twist them What a manifest Perverter is this Man Surely the Lord will rebuke him and all perverse Opposers and Perverters Whereas thou sayest That the Baptists have this to say for themselves They do not pretend to Immediate Divine Revelations and such Inspirations nor to a Gift of Infallibility nor yet to any such Immediate Commission from Heaven as the Quakers do viz. to go forth as Prophets and Apostles p 56. I say the Baptists are then greatly declined from what many of them pretended at first as may be seen in divers of their ancient Books wherein they profest Inspiration and confest to the Sufficiency of the Spirit 's Teaching and being moved and led thereby both in Praying and Preaching see Sam. How 's Sufficiency of the Spirit 's Teaching commended by W. Kiffin D. King 's Way to Sion T. Colster's Works with many others Hast thou mannaged the Baptists Cause well in saying They do not pretend to Immediate Revelations Inspirations c. contrary to their former Testimonies And whether we or they will shew more or greater Evidence Time Tryals and Sufferings will further manifest as it hath already God hath made our Testimony both evident and effectual in many Consciences through our Travails and Suffering as Christians wherein he hath appeared with us and for us and stood by his Prophets and Faithful Witnesses among us As for thy Comparison between the Quakers and Muggleton in both thy Pamphlets there is enough in it to manifest how Unjust Irrational Dishonest thou art therein it will neither hold as a just Comparison either in general or in the particulars For all the rest of thy Revilings Hard Speeches Cavilling and Quarrelling against us we commit our Cause to God and appeal to him to plead it and to evidence for us in the Hearts of our Adversaries as we doubt not but he will yet further for his own Name and Truth 's sake in the mean time he hath given us to Rejoyce over the Revilings of our Adversaries to pray for them that persecute us And though we are as Fools for Christ we have learned to shew forth so much of Christianity as when Persecuted patiently to Suffer it when Revised to Bless when Defamed to Intreat Rejoycing when men Revile Persecute and speak all manner of Evil of us falsly for his Name 's sake whose Sufferings we esteem Greater Riches then all the Glory of Egypt London the 27th of the 12th Moneth 1674. I subscribe my self thy Abused Friend and Lover of Truth and Men. G. W. THE END * And withal shewed as high Titles given to Baptists Books as ours Qu. Plainness p. 71 72 73. * Which renders his Friend T. H. his Cause very lame and sorely wounds it then ‖ When we Oppose our Adversary's Raising Conten●ion by their imposing Unscriptural and Unsound Words * It is not thy Mocking and telling G. W. That when thou talkest of Reason he presently thinks of Plums that will clear thee How easie is it for a Scoffer to fill Books witk such Frothy Stuff

THE Timorous Reviler SLEIGHTED Being a Brief Reprehension of a Scornful Pamphlet styled The second Part of the Quakers Quibbles subscribed by the Name of Thomas Thompson but by some suspected to be the Author of the Two Pamphlets the one entituled The Spirit of the Quakers Tryed the other Controversie Ended with divers others against the People called QUAKERS Shun Prophane and Vain Bablings 2 Tim. 2. 16. THe Author's Account of himself viz. I not pretending to Infallibility my Opinion being still so long as we are men in this Condition humanum est errare Q. Quib. 1st part pag. 38. God keep me humble and little in my own Eyes still to confess my Fallibility whilst it pleases him we should be in this State and Condition 2 part p. 6. My Opinion is Humanum est errare and that would have born me out I honestly and ingenuously telling the World that I pretended to no such Infallibility as the Quakers do p. 25. If unwillingly there should happen any Mistake to be committed by me as possibly there may be considering the Weakness that all men are subject unto unless Quakers I should not be ashamed honestly to acknowledge it in Print and beg their Excuse for it pag. 81. Observ. That his Scurrilous and Abusive Pamphlets against the Quakers are Effects not only of his Fallibility but of his Envy also to us is evident but whether he will be as good as his word or perform his Pretension before as to acknowledge any of his Mistakes in Print the Sequel will try him which to do would not be so Disgraceful to him as to lie under the Guilt of manifest Perversions Lyes and Slanders which he is chargeable with in much more then this Tract takes notice of To begin with him Touching the Two Passages he seems to take great Advantage upon in his Epistle and much of his Pamphlet I begin with and state the first as followeth 1st Whereas to convince him of W. Penn's or our Christianity he proposed the Gift of Tongues immediately inspired and such Mighty Signs as were in the Church in the Apostles dayes for Evidence Upon this I queried thus viz. And what if God will not bestow such Gifts and Signs now must we therefore be no Christians Qua. Plainness p. 14. He concludes That this Interrogation absolutely destroyes my own Cause and answers my self in all I writ Argumentum ad hominem and why so He puts the Case to Immediate Revelation from God to Divine Inspiration to being sent and commissionated by God and called by the Spirit to Prophesie and Preach the Gospel as the Apostles were and to the Light Within which the Quakers so much talk of and to the Doctrine of Infallibility and to the Gift of Discerning of Spirits From all which he infers What if God will not bestow such Gifts now must we therefore be no Christians Epist. p. 2. The ingenuous and impartial Reader may easily suppose how he hath mannaged the rest of his Controversie by this Beginning How plain and evident is his Perversion and Fallacy in this his Retorsion and how Unchristian as for instance from my implying by way of Interrogation that we might be Christians though we had not the Gift of Tongues Mighty Signs or Outward Miracles that were peculiar to some Christians and Ministers in the Apostles dayes he infers the same putting the Case that the Dispute be about Immediate Revelation and so to Divine Inspiration the Light Within c. supposing that if God will not bestow these upon us now any more then the other are we therefore no Christians saith he as if we may as well be Christians without Immediate Revelation Divine Inspiration c. as without the Gift of Tongues and he would make my Question be speak the same of the one as well as the other to give away my Cause Oh Injustice Apparent Partiality and False Construction put upon my words never spoaken nor intended by me as my Principle for the Gift of Tongues and Working of Miracles were only peculiar to some in the primitive Church 1 Cor. 12. Whereas a Manifestation of the Spirit was given to every man to profit withal and he that hath not the Spirit of Christ is none of his So that though men may be true Christians and Ministers without the Gift of Tongues yet not without Divine Inspiration Divine Light and Immediate Revelation from God in some Degree more or less Also as to the Spirit and Gift of Prophecy and of Discerning of Spirits and Working Miracles in a Spiritual Way I cannot give away our Cause as to these nor did I ever intend to exclude those Gifts out of the Church among us for we have sufficient Evidence both of true Prophets and Discerning of Spirits as a Gift given to divers And doth not the Apostle prefer Prophecy above Tongues which were for a Sign not to them that believed but to them that believed not see 1 Cor. 14. 5. 22 23 24. vers So hast not thou plainly implyed thy self to be an Unbeliever and a Dark Man who wants such a Sign to be shewn thee to evidence that we are Divinely Inspired And yet if we could speak with the Tongues of Men and Angels that were not a sufficient Evidence of it self to convince Unbelievers that we are ●o inspired And I must say that though every Member in the true Church hath not all those peculiar Gifts that some have yet none can be either True 〈◊〉 or Living Member of the True Church or of Christ without Divine Inspiration for a Rule or a partaking of the Spirit Life and Power of Christ within viz. in an Immediate Way which is sufficient to evidence and shew forth it self in what Operation Gift or Demonstration as the Spirit pleaseth or willeth and not as man willeth in his own Will and Time 2. Whereas to clear our selves from that Charge of Preferring our Books before the Scriptures because of the Titles given to some after I had discovered the Unjustness of the Charge and Falseness of the Comparison I said Such Titles therefore have been not strictly but figuratively placed upon some Books Hence he infers That Thomas Hicks may as well tell me for all his words wherein W. P. and I charged him with Forging and Forgeries Slanders and Lyes that such Titles such Words or Sayings are not strictly but figuratively placed and put down in his Dialogues Upon which this Opposer vapours and triumphs as if he had gotten some great Prize filling part of his Book with his Taunts and Jeers hereupon as if he were some singular Rhetoric●an but his Perversion and silly piece of Quarrel appears very plain For Are there not some Figurative Phrases lawfully used Yes He denyes not all Figures he sayes Why does he quarrel then And how grosly and fallaciously does he compare some Titles of our Books with those Passages in Tho. Hicks's Dialogues which we not only charged upon him but also proved in our