Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	enter_v	kingdom_n	5,396	5	6.1932	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96399	The real Quaker a real Protestant, and the spirit of popery directly struck at in answer to a most malicious and scandalous book, entituled, The papists younger brother, by a disguised author under the titles Misoplanes and Philalethes, but on the contrary proved Philoplanes, Misalethes / by a servant of Christ, G. Whitehead.	Whitehead, George, 1636?-1723.	1679 (1679)	Wing W1952; ESTC R42838	97,690	135

this Papal Quaker Answ This is False again for whilst we own a Life and Living by the Faith of the Son of God how can we disown his Righteousness that is made our's by Faith When 't is made ours we partake of it though it was without us in him before it was in us by him § XII Pr. Ibid. In this Quaking Account of Justification what hath this Quaker said more which the Council of Trent hath not determined to his hand viz. Council Trid. Cap. 3. Sess 6. Cum ea renascentia per meritu passionis ejus gratia qua justifiunt illis tribuatur Which he thus Englisheth Together with the New Birth through the Merit of Christ's Passion Grace whereby they are made Righteous is imparted to them Cap. 7. Sess 6. Justificatio est Sanctificatio Renovatio interioris hominis per voluntariam susceptionem gratiae As he interprets Justification is both the Sanctification and Renovation of the inward man by Grace received He should have said By the willing or free receiving of Grace Answ And what does our Adversary infer from hence but that Quakers and Papists agree together in the point of Justification by inherent Righteousness And yet he cannot deny but the Merit of Christ's Passion is confest to in the point But it seems he would not have the New Birth concern'd in the case or that Grace that makes us Righteous should be imparted to us and so included and joyned with the Merit of Christ's Passion in this great point of Justification or that Justification should be both the Sanctification and Renovation of the inward man by Grace received If these be not offensive to him why does he clamour against the Quaker for agreeing with the Council of Trent in this point as if his citing the Council of Trent having determin'd a point to the Quakers hand or which Quakers own though they never received it themselves and which he himself does not at all consute were enough to knock down the Quakers at one Blow Whence it follows that where the Council of Trent grants the Merit of Christ's Passion which the Papists place mens first Justification upon without Works Christ's Merit or deserving herein must be opposed because the Council of Trent and Papists hold it Is not this learned Logick Thus our Adversary has attempted to knock down the Quaker because the Council of Trent and Papists hold divers Errors but Papists render their own good Works after the first Justification strictly meritorious of Heaven which the Quakers do not therefore we must not hold any Truths which they intermix among their Errors but be branded derided for Papists Papal Quakers such kind of arguing savours more of an Atheistical Spirit than of a Christian And such measure have we from our Adversary But his main Design is to oppose the Saints being made Righteous by Grace imparted to them through Christ and to impose upon us a Justification or rather his false Imputation thereof without either Sanctification or Renovation of the inward man by Grace received seeing he has espoused the Cause of such as affirm Justification and Redemption of men while no good is wrought in them and that these are fulfilled or compleated WHOLLY WITHOUT THEM And yet to his own Confutation has granted that Righteousness must be imparted and retain'd in his 10th page but here because the Council of Trent has confest unto the New Birth and that the Grace that makes Righteous must be imparted to them rendring the Merit of Christ's Passion as a means thereof which is an Undeniable Truth I must be revil'd as a Papal Quaker and this Inherent Righteousness in the New Birth though wrought by the Grace of God opposed as to our Justification Thus my Adversary has not only Absurdly argued against me but Atheistically set himself against the Work of Christ inward by invalidating of it reckoning Persons justified Wholly without which must be whilst they are wholly Unjust and Poluted within or when no good is wrought in them else what does all his Quarrel against us amount to But he sillily goes on in his Comparison between Quaker and Papist as followeth Pr. Ibid. They do both disclaim the works of the Law before Grace received Ibid. Works not done in Christ the Seed do not justifie says the Canting Quaker Ibid. Justification is the Sanctifying of the inner man by Grace received say the Papists Ibid. The Righteousness by Faith is when the Law is performed in us by the Works of the Spirit saith the Quaker Ibid. By Grace received in the New Birth are we made Righteous say the Papists Thus the Light within which guides the Quaker to Scribble concerning Justification is nothing else but TRENT POPERY infused into them by subtil Popish Priests Answ We have nothing but his Comparison and Reviling here for Confutation The matter is answered before I would ask this man First If he does not disclaim the Works of the Law before Grace received Secondly If works not done in Christ do Justifie or render any Just If he says No why does he Scoff and Cry out Canting Quaker so saying they do not Thirdly Whether any do partake of the Righteousness by Faith without Christ's fulfilling the Righteousness of the Law in them according to Rom. 8.4 For it s them that are in Christ Jesus who walk not after the Flesh but after the Spirit to whom there is no Condemnation and In whom the Righteousness of the Law is fulfilled And this does not make void Christ's Passion or Suffering for man and fulfilling the Law in his Person without us for therein he was not only a Perfect Pattern of Righteousness but also came to condemn sin in the flesh and by his Sacrifice to make an Attonement and Pacification to stop the Wrath and suspend the severe Execution of the Law which man had incurred and to make way for Remission to us that we might be the more engaged to him to follow him in Spirit and come under the New Covenant terms But the Priest concludes with a notorious Falshood about what we write of Justification as being infused by Popish Priests This is a Wicked Slander for the work of the New Birth Being made inwardly Righteous by Grace received in Christ the sanctifying renewing the inner man by the holy Spirit these we never learned of the Popish Priests nor ever were we discipled by them but by the blessed operation of the Spirit of our Lord Jesus Christ through Faith in his Name according to the Testimony of himself holy Apostles most plainly intimated in these Scriptures Except a man be born again he cannot see the Kingdom of God Except a man be born of Water and of the Spirit he cannot enter into the Kingdom of God John 3.3 5. And If I wash thee not thou hast no part with me said Christ to Peter John 13.8 And According to his Mercy he saved us by the Washing of Regeneration c. Tit. 3.5 6.

same as to Miracles or to equalize themselves therein with the Apostles though God hath wrought Wonders and Miracles among them and by some as Instruments in his hand Art 78. That to redeem and make free from Sin is done with the Body of Christ which we have told you is the Church A Perversion still as if the Church only did redeem and free it self whereas 't is Christ in and with his own Body that redeems his Church which is that Body of his whereof he is Head Though he has an intire peculiar and glorious Body yet the Church as united to him and Members of his Body comprehensively make up one Indivisible Body in the compleat and mysterious Union and Fulness of himself § 32. Art 81. That that man looks upon Christ with a Carnal Eye that looks upon him to have a true Body Which is a lying Forgery still Christ hath a true and Spiritual glorious Body whereof the Saints are Members in the spiritual and mysterious union wi●h himself § 32. Art 83. That Fellowship at the Lords Table is very wicked Is also a perverse falshood for ye cannot eat at the Table of the Lord and the Table of Devils Covetous Priests and Wicked People though they have the Sign or Shadow yet are short of the Lord's Table and partake not of the Flesh and Blood of Christ nor of his Supper while they shut him out of their Hearts § 16. 25. Art 89. That Vnquakeriz'd Christians do worship an unknown God A Forgery still none of our Terms or Creed but false and fleshly Christians do so Worship § 31. There are divers more Forgeries Perversions and Falshoods in the Priests Articles which for brevity's sake I omit and shall now give the Reader an Account according to my second Proposition before stated of some Truths set down in the Priests Articles which are not according to his Faith he having given them all the Title of the Quakers Vnsound Faith And thus I proceed viz. Pr. Art 2 3. Now we Quakers do believe that the Spirit alone doth give true discerning that the Light within ought to be the Rule of our Faith and Practice Answ We do believe that the Spirit of Truth is all-sufficient for those Ends 't is given for and leadeth into all Truth that true discerning of Spirits is a Gift of this Spirit and that we ought to walk in the Light of Christ Jesus and his Spirit as the chief Rule of our Faith and Practice which things it seems this Priest does not believe he believes not that the Spirit alone doth give true Discerning or that the Divine Light thereof ought to be his Rule He believes the Scripture to be the Rule of Life without the Light within as he has told us p. 120. § 14 15. Pr. Art 21. We Q. believe that we are to mind the Spirit alone in all things Answ We do believe we ought to mind the Spirit of Truth in all things both in reading Scripture for a true understanding thereof and in our Words and Actions but this Priest does not believe he ought to be so mindful of the Spirit his mind is more upon Flesh than Spirit § 14 15 23. Pr. Art 34. We Q. do believe that the Name Sunday is Heathenish that every day is the Lord's day Answ Then this Priest does not believe the Name Sunday is Heathenish or proceeded from Heathens or that every day is the Lords thus ignorant he has shewn himself § 20. Pr. Art 35. We Q. believe that they are no truly faithful Christians who deny that there is a perfect freedom from all manner of Sin to be had in this Life that their Faith is not the true Faith if it doth not cleanse them from all their Sins Answ This Priest therefore believes that they are truly faithful Christians and in the true Faith who deny a Perfect freedom from Sin in this Life and whose Faith does not cleanse them from their Sins which is contrary to the Belief and Faith of truly faithful Christians who know the Heart-purifying Faith and the Blood of Christ to cleanse them from all Sin and such could say He hath washed us from our Sins in his own Blood But 't is not done in this Life saith the Priest When then In the Life to come it must be But Where must it be in a Purgatory between Heaven and Hell That 's Popish Doctrine § 21. and 28. Pr. Art 36. We Q. do believe that the Scripture is not the Light nor the Word nor the Life nor the Judge nor the Rule nor the Guide nor the Tryer of Spirits Answ This being also included in the Qrs. unsound Faith by the Priest we must take it for granted that he believes the Scripture is the Light the Life the Judge † Contrary to Psal 50.6 Isa 33 22. Acts 10.42 Heb. 12.23 James 5.9 the Rule the Guide the Tryer of Spirits which Terms by way of Eminency most properly belonging to God to Christ to the holy Spirit to the divine Light * John 1 c 11.25 c. 14.6 might not the Priest as well have told us that the Scripture is God and Christ § 22 23 § 14 15. Pr. Art 37. We Q. do believe that the People and Teachers are Ignorant of Christ who seek Life in the Scripture where it is not to be found Answ So then this Priest therefore believes that Eternal Life is to be sound in the Scriptures and they who seek it in the Scripture do know and find Christ the Light and Life Eternal therein which is contrary to Christs own Testimony John 5.39 Search the Scriptures for in them ye THINK ye have Eternal Life and they are they which testifie of me but ye will not come to me that ye might have Life § 22 23. § 14 15. Pr. Art 50. We Q. do believe That they are all Heathens and no Christians who are so baptiz'd i. e. with Water and cannot witness the other Baptism i. e. the Baptism of Christ Answ This Priest then believes that they all are no Heathens but Christians who are Baptized or Sprinkled with Water when Infants though they cannot witness the Baptism of Christ at such an easie rate can he make Christians contrary to Christs own Testimony If I do not wash thee thou hast no part in me and except a man be born of Water and of the Spirit he cannot enter the Kingdom of God § 16. 25. 29. Pr. Art 51. We Q. do believe that Sacramental Bread so called is Natural that the Cup is such like and that which they call the Lords Supper is a Shadow Answ This being also included in the Qrs. Vnsound Faith we may take it for granted that the Priest does not believe that the Bread and the Cup which they call Sacramental and the Lords Supper are Natural Carnal or Shadow What then that they are Supernatural Spiritual the Substance the Body and Blood of Christ yea That the Bread broken

of the Spirit there as he hath done surely he pronounceth and prayeth what he believes not but from the Teeth outward And also let it be noted how Inconsistent our present Adversary is with the Sermon preached before the Lords in Parliament upon the Fast day February 4. 1673. by Herbert Bishop of Hereford where after he has exclaimed against the Vice Debauchery Pride and Luxury the abominable Lust Excess and Superfluities of our Times he earnestly presseth and urgeth upon their Consciences For Humiliation Weeping Mourning Fasting mortifying their Carnal Bestial Lust that so God from his Mercy-seat might look down with Compassion upon them and pardon all their Crying Sins and then God would Bless them c. Here he did not preach Pardon Peace Blessing or Justification to them if they continued in Sin And further plainly saith Now that Sin is more hateful unto Christ than any Sufferings is evident because he endureth all these to take away Sin Christ could endure the greatest Torment in the World but cannot endure the least Sin for Sin is not only hateful but a flat Contradiction unto God for God is Holiness Can we be such ungrateful Beasts such savage Wolves such cruel Tygers such bloody Monsters as yet to crucify him afresh and put him again to open shame God forbid But let us rather scourge and crucifie the old Man that hater of this our blessed Saviour Thus sar the said-Bishop with much more of this kind of his Sermon aforesaid I am perswaded if the Bishops did see and rightly consider much of my Adversaries writing and what Sin-pleasing Antinomian Notions he would father upon the Church of England they would conclude that he had need to preach a Recantation Sermon or otherwise that he deserves to be degraded and Excommunicated I have quoted the more against him of matter owned by the Protestants and Church of England because he brags so much of that Church as if she would shelter him in all his Deceits and Abuses § XIII Pr. p. 25. In this Quaking Ramble we find too much abominable Doctrine viz. 1. No Hosanna due to Christ as the he Son of M ary no existing Bodily without us 2. Jesus the Son of Mary is not God our Saviour 3. That Jesus Christ is not the Son of the Substance of the Father Answ In all these this Envious Priest hath most shamefully abus'd and perverted my Words as may apparently be seen in the Book Entituled The Nature of Christianity c. pag. 40 and 41. As First About No Hosanna a falshood For I confess'd that the multitude cried Hosanna to the Son of David Matth. 21.9 And ask'd if Hosanna be not Save now I beseech thee only I shewed R. G. his mistake that it was the Multitudes that cryed Hosanna to the Son of David which he placed upon his Apostles and all his Ministers in all Ages whereas they all confessed his Deity as well as his Manhood his being the Son of God and the Root as well as the Off-spring of David Yet I condemn not their Hosanna to the Son of David who in simplicity of Heart cryed so But yet that there is an higher Expression of Honour to him with respect to his Deity and as the Eternal Son of God and David's Lord according to his own Testimony when he questioned the Pharisees and Scribes who called him the Son of David viz. What think ye of Christ whose Son is he They said unto him The Son of David He said unto them How then doth David in Spirit call him Lord saying The Lord said unto my Lord Sit thou on my Right Hand till I make thine Enemies thy Foot-stool If David then call him Lord how is he his Son And no man was able to answer him a Word neither durst any man from that day forth ask any more Questions Mat. 22. and Mark 12.35 36 37. Did Christ herein deny himself to be the Son of David or of his Seed according to the Flesh no sure no more have we What I writ as before was in relation to the Honour due to Christ as the Eternal Son of God which the Pharisees allow'd not of though they confessed him to be the Son of David but were offended at his owning himself to be the Son of God John 10.36 and 19.7 The Jews charged him with Blasphemy and said He ought to dye because thereof Secondly The Priest has most shamefully belyed me by inferring upon me a denial of the Deity of Jesus Christ as if I denied him to be God our Saviour which is a gross Lye for I have in plain words confest that the holy Prophets Apostles and Ministers pointed and testified unto Jesus Christ both as Man born of the Virgin to his coming in the Flesh Nat. Chri. pag. 40. and unto his Divinity and manifestation in Spirit Thirdly The Priest hath abominably belyed me in charging this Doctrine upon me that Jesus Christ is not the Son of the Substance of the Father * Which also he sets down in his 10th Article as the Quakers belief p. 147. whenas I have plainly confest his Divinity and the main drift of my Discourse is that he may be chiefly honour'd and worshipped as in respect to his Deity Divine Power and Glory as the Eternal Son of God For that Hosanna and Adoration Claim of Salvation which some pretend only to Christ as the Son of Mary or to him as the Son of Mary only this I was not satisfied with because it excludes his Divinity from that honour chiefly due thereto And it was hereupon that I asked R. G. the Question If he had so considered Christ to be God the Saviour or the Son from the Substance of the Father Which I asked not to deny him in either of these 't was far from my thoughts but only to shew my Opposer his mistake in attributing all to him only as the Son of Mary Thus far was I from denying the Deity of the Son of God or his being of the Substance of the Father from everlasting before the World was As also I shewed Mark 6.3 that they who called Christ the Carpenter the Son of Mary and were offended at him did not shew that honour and respect to him that Peter did who said Nat. Christ p. 51. Thou art Christ the Son of the living God though this can be no Denial of his outward Birth of the Virgin Pr. pag. 26. They deny that the Son of Mary is to be worshipped as God Answ We do not divide Christ though we distinguish between his Godhead and Manhood viz. That though he be perfect God and perfect Man yet inferior to the Father touching his Manhood as is confest in the Liturgy And if any of us have denied that meerly consider'd as the Son of Mary he is to be worshipped as God I think we should not be rendred Offenders nor yet Deniers of his Manhood on this occasion for men more Wise and Learned than our Adversary