Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	holy_a	scripture_n	6,955	5	5.9774	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25515	An answer to a late pamphlet, called A Sober dialogue, between a Scotch Presbyterian a London church-man, and a real Quaker, scandalously reflecting on the Church of England as if her doctrine and common-prayer did justifie the antichristian doctrine, of the real Quaker, viz. that the light within, whither in heathen, or Christian is sufficient to salvation without anything else; wherein the plain deism and antichristian principles of the real Quaker and his party, and the pretended church man, are plainly detected. By a friend to the author of the dialogue, called, a Sober dialogue, between a country friend, a London friend, and one of G.K.'s friends.		1699 (1699)	Wing A3305A; ESTC R214848	10,861	26

coming from one and the same Author and Fountain via God and Christ considered as the divine Word and the Spirit according to 1 Cor. 12.4 5 6. and Rom. 8.15 and his Argument from John 16.7 8 9. c. Is a meer Perversion it being evident to all truly enlightened Christians that the Mission of the Spirit the Comforter that Christ promised should lead them into all Truth to whom he should be sent and who should reprove the World for the Sin of not believing in Christ to wit Christ Crucified and should testifie to them of Christ as he suffered Death for our Sins was not on the account of the common Illumination given to all Men which the Disciples had before the Comforter was sent in that special Ministration And unless he had proved that all Men are reproved by the common Illumination for their not believing in Christ Crucified and raised again which he hath not so much as attempted his Argument is Vain and Impertinent And as Impertinent is he in his Arguing from other Places of Scripture for let the Places be read and considered and it will appear they all point at some other and more excellent sort and manner of Hlumination than that common to all Mankind the Places are Ephes 5.13 Psal 19.7 Rev. 21.24 Rom. 10.8 Heb. 4.12 James 1.21 For all these Places respect the State of Believers in Christ Crucified and the peculiar Gospel Dispensation as distinguished from that of Heathens and Infidels who are said to be without P. 7. He brings in the Presbyterian not truly stating the Controversie but perverts his opposite words in this his Dialogue in way of answer to that called a sober Dialogue between a Country Friend a London Friend and one of G. K. 's Friends for whereas the words in that Dialogue were that what simply condemns us for Sin does not forgive us this unfair Quaker leaves out the word simply which was mainly necessary truly to state the Controversie viz. whither that Principle within Men that only reproves or condemns them for Sin and but convinceth of some moral duties and doth not propose to them that great Object of Faith Christ Jesus as he suffered Death on the Cross for the remission of our Sins doth save them without Christ Crucified and without all Faith in him as such the word simply having the same signification with the word only Pag. 8. He excuseth G. Whitehead's cursing G. K. who never cursed any of them but prays for them that he and G. W. are not apt to revile and curse This is like a Man that being often Drunk saith he is not apt to be Drunk but why then hath G. W. done it his too great aptness to curse and revile is too apparent by sad instances yea he hath not only cursed G. K. but joyned with some of his Brethren to damn the Three Persons of the ever Holy and Blessed Trinity to the Pit witness his and their Book in Answer to Townsend's Signed by him and others called Ismael c. his late Excuse of its being either wrong Writ or wrong Printed without a plain Retractation is insufficient Writ about forty Years after the former in that called the Quakers Cleared Page 9. He blames his Opponent for saying that Cornelius was not to be saved by the Light within without something else but gives no Answer to the Argument brought by his Opponent in the forementioned Dialogue p. 9. How that an Angel must be sent to him to tell him that he must send for Simon Peter which was to tell him words by which he must be saved and these words were to teach him that he was to be saved not simply or only by the Light or Christ within him without Christ that was outwardly Crucified and Faith in him Page 9. He proceeds in his false Way of Stating the Controversie and Arguing from a false Hypothesis that because that Light in all Men is God and God is sufficient and able to save all For the true Controversie is not what God can do but what Sufficiency of Help he hath given to all Men for their eternal Salvation as whether this Help is only and alone the Light within as it signifies the common Illumination or as it signifies the Divine Word as giving to Men only an inward Illumination discovering God's eternal Power and some moral Principles of Sobriety and Justice and general Piety towards God considered only as a Creator without Christ Crucified c. And without any special Revelation of God concerning Christ as he was Crucified died for our Sins rose and Ascended This is the true State of the Question and by the whole Tenor of this Quakers Discourse he fully agrees with his meer Deist Brethren particularly G. W. and W. P. That hold that the Light within every Man is sufficient to his Salvation without any thing else i. e. Christ Crucified and without all Faith in him as such Page 10. Having Perverted and Misapplied several places of Scripture as Rom. 3.25 Isaiah 4.21 Isaiah 60.5 c. All which have a special Reference to Christ without us as he is offered in the Doctrin of the Gospel together with the special Inspirations and Illuminations given to the Faithful in the belief of the Gospel to prove that the Light within saveth without any thing else he bringeth in his Church-man to assent to and approve of all this his gross Perversion and Misapplication of the Scriptures and makes his Church-man assent to the Quakers Proof which he calls his Principal Proof out of the Gospel to be Read on Christmas Day adding that he remembers they i. e. the Church of England Pray that God would inspire them with his holy Spirit that they may always think and do those things which please him whence he infers and then we must needs have this within us c. Answ What a Fictitious and Treacherous as well as Ignorant Church-man the Quaker here introduceth as if the Church of England by this Prayer Prayed only to be saved by the common Illumination and did not Pray for special superadded Illuminations and Inspirations above and beyond the common But whereas he fains the Author of the fore-mentioned Dialogue to be a Scotch Presbyterian the Quakers infallible Discerning hath here failed him for that Author is neither Presbyterian nor Scotch-man Page 13. The Quaker saith they faithfully believe all those things and all other holy Doctrins contained in the holy Scriptures viz. That Christ has bought us with his most precious Blood the Resurrection of that holy Body with it's Ascension into Heaven Answ But how do they believe them in a quite other Sense than is either meant in Scripture or understood by all sound Christians Page 15. The Quaker saith yea that Spirit which he promised should bring all things to our Remembrance we have received and it brings to our Remembrance God's great love in sending his Son and Christ's great Love in Suffering and Dying for us and

bows our Spirits and tenders our Hearts in the living Remembrance of him and inables us in true Humility to bless God and gave thanks to him c. Answ How this seeming Confession doth consist with his and his Brethrens saying the Light within them and in every Man is sufficient to Salvation without any thing else I leave to Impartial and Intelligent Readers to Judge as also how it is consistent with G. W.'s saying its contrary to Rom. 10. and Deut. 30. To say we are to believe in a Christ whose Person is ascended into Heaven above the Clouds without us and that a Personal Being of Christ in Heaven without us is Muggletonism and Anthropomorphitisme And lastly how is this Confession consistent with the Words of J. W. one of their Brethren in his Book call'd the Doctrin of Perfection Vindicated by J. W. Printed for R. Wilson 1663. p. 18. Page 18. Therefore all came down to that of God made manifest in you and receive it with a willing Mind c. p. 19. For it is said to be a Schoolmaster to bring you to Christ the Light and Lamb of God who takes away Sin c. Even by slaying it upon the Cross which is the Power of God which overcomes or rather comes over and so brings under the Power of Darkness c. So when you come to know this you will cease remembring his Death at Jerusalem and will come to see how he hath been Crucified in you c. Their common Answer that Christ cannot be divided used by the Quaker in this Dialogue in several places is evidently against them for why then do they make the Light within every Man sufficient to Salvation without the Manhood of Christ without them but though Christ without and Christ within cannot be divided as neither his Godhead from his Manhood nor his Spirit from his Body yet they are distinguished and the Spirit is not the Body nor is the Body and Manhood of Christ in Believers though some of them say they have whole Christ in them God and Man Flesh and Spirit as G. F. hath affirmed in his Great Mystery and W. Penn hath justified him in his so saying that because they eat his Flesh therefore it is in them vainly and ignorantly arguing from a Metaphorical Eating to a literal and carnal Eating Page 20. His Evasion as to the saying of some of them that they are not unprofitable Servants because they acknowledge they are not able to do any thing that good is without Christ is fallacious and reacheth not to the Sense of Christ's Words When ye have done all that ye ought to do say ye are unprofitable Servants which comprehends all that holy Men can or ought to do even by the help of Christ without whom they neither can nor ought to do any good Page the same He pretends to own that great is the Mystery of Godliness God was manifest in the Flesh in this he is Fallacious if he be of one Mind with W. P. who hath said in Print that the Work of Regeneration is much more a Mystery than God manifest in the Flesh Page 21. He gives no plain Answer to that Query whether must all our Spirits go when we die must all go into the Quakers for Rest and Peace But Retorts the Question from the Apostles saying that Christ within was the Hope of Glory What! saith he must all go into the Apostles and Primitive Christians for Rest and Peace But this is an idle Retorsion neither Paul or any of the Primitive Christians ever said that Christ only within was their Hope of Glory nor ever blamed the Doctrin of a local Heaven and Hell without Men as some of your chief Men have done particularly W. P. calling it Mahumetan and both G. W. and W. P. have Printed against the deceased Saints expecting any future Resurrection of the Body arguing that it would follow they were in a State of Purgatory at the present time Page 21. In his seeming to magnifie the Scriptures which he saith they are willing to take for the Confession of their Faith which yet that they do not is evident otherwise they could not be guilty of such gross Errors he brings them down to a Level with their own Writing if not rather below them for this he saith and we esteem them better than any Man or Men ever did or can make that have not the Guidance of that Spirit the holy Men were guided by For seeing they believe they are infallibly Guided by the same holy Spirit it is a plain Insinuation the Quakers Writings being given forth by the Guidance of the same holy Spirit are at least as good if not better and if this be not the plain Consequence of his Words I leave the impartial Reader to Judge together with the rest Some further Answer by another Hand with some Words of tender Exhortation Advice c. AS for the real Quaker I have somewhat to offer to him since he calls himself a real Quaker I would fain know what a Quaker signifies and whether it be a better or more proper Name than a Christian besides I think the Quaker is deceived in giving himself that Name believing that never any of them had those dreadful Sights as Moses and Habakkuk and the Apostle Paul Pray which of them ever heard the Voice of God speaking to them with their outward Ears or have heard or seen the Lords Christ without them but they say they have heard his Voice inwardly and seen his Shape inwardly so have thousands that never call'd themselves by that Name and they pretend to no other Light than what enlightens every Man that comes into the World and since it is so universal that every Man has it why is the Dispensation thought so astonishing to them as to cause such Horror and Trembling to them above all Mankind besides Surely the Quaker would make us believe hereby that the Light in every Man metes with greater Opposition in them because of their many and great Sins than it metes with in many other Men I have often known that some which have been reproved by that Light have greatly rejoiced believing it to be a Sign that their Consciences are yet alive and not made Shipwrack of so that by the Name they give themselves we may believe them to be the greatest of Sinners otherwise why should such Horror attend them more than all the World besides One would think they were very dark to be thus amazed at the sight of that Light that is so common to every Man in the World and to rejoyce in the Name of a Quaker more than in the Name of a Child of Light that being first given to them but they slighted that Name and chose rather the Name of a Quaker which no true Child of Light would ever have done because that Trembling is a Dispensation of Terror and Sorrow which is said to attend the Night but Joy comes in the Morning and you

AN ANSWER To a Late PAMPHLET Called a Sober Dialogue Between a Scotch Presbyterian a London Church-man and a Real Quaker scandalously reflecting on the Church of England As if her Doctrine and Common-Prayer did justifie the Antichristian Doctrine of the Real Quaker viz. That the Light Within whither in Heathen or Christian is sufficient to Salvation without any thing else wherein the plain Deism and Anti-Christian Principles of the Real Quaker and his Party and the pretended Church-man are plainly detected By a Friend to the Author of the Dialogue called a Sober Dialogue between a Country Friend a London Friend and one of G. K.'s Friends London Printed for Sam. Clark in George-yard in Lombard-street 1698 9. An Answer to a late Pamphlet called a Sober Dialogue c. PAg. 4. The real Quaker is brought in saying I am of Opinion there is nothing more excellent than Light or more lasting than Truth and therefore the Psalmist did well when he Prayed to joyn them together and the walking in one and loving the other as they ought to be would put an end to all those Notions vain Conceptions and Imaginations of Men about which in their prejudiced Minds they trouble themselves and the World Ans That place of the Psalmist to which the real Quaker refers is grosly Perverted by him as is the usual way of most of their Teachers to pervert the Scriptures throughout and to discover the Perversion let the Words be considered as they are Written in Psal 43.3 O send out thy light and thy truth let them lead me let them bring me unto thy holy hill and to thy tabernacle Here it is evident to every intelligent Christian that the Light and Truth that he Prayed for was not simply the Divine Word or λογοσ for he knew that was in all Men and in all Creatures it being one of his essential Attributes to be Omnipresent Nor Secondly The common Ilsumination of that Divine Word as it was in all Men to wit Heathens and Infidels for seeing the Quakers say all Men have that already David had it also but the Light and Truth that he Prayed for was some further Degree of special Illumination and Discovery of Divine Truth which no Heathens and Infidels had But if any Degree of Light that David had was sufficient without any thing else for his Salvation why did he Pray for more or why did he believe in Christ that was to come without him to be a Sacrifice for our Sins as all the Faithful did Page the same The supposed Presbyterian is brought in saying he pitieth the Quakers Ignorance and so indeed he might very well do for his affirming that by the Light Within any can be saved without somewhat else meaning by that somewhat else with all true Christians the Godhead and Manhood of Christ by the Personal Union of the two Natures constituting one Christ Jesus who only as thus considered is our intire and all-sufficient Saviour together with all the spiritual and special Blessings that the Faithful have by him in the use of the ordinary outward Means of Salvation as the Doctrin of the Holy Scriptures outwardly Preached and Read c. Ans For this the Church-man bids him hold and not be too Censorious as if it were the Doctrin of the Church of England that the Light within any Man even suppose considered as the divine Word doth save him without being made Flesh that is to say without his Manhood Personally United to his Godhead which the least Child in the Church of England that hath learned his Catechisme knoweth to be directly contrary to the Doctrin of the Church of England and all other Christian Churches Page 5. The Quaker saith by the Light Within he means no other than Christ as the divine Word or λογοσ which enlightens every Man that comes into the World and for the Restoration of Man God hath given unto every Man and in and by this Light Invites Calls Exhorts and strives with every Man in order to save them which as it is received and not resisted works the Salvation of all Ans Here he discovers plainly his deism without any Disguise which is no wonder seeing G. W. hath given him a President in his late Antidote p. 28. Confessing that the Quakers are offended with G. K.'s Doctrin saying that the Light within is not sufficient to Salvation without something else And here this real Quaker gives us a plain Account what his Christ is to wit the Divine λογοσ or Word without Christ's Manhood and all that he did and suffered for us without us and all that he is now doing for us in Heaven All which are something else than the Light Within either Saint or Infidel and wharever Use or Service the common Illumination hath in all Men by way of some preparatory Ministration yet to say it actually saveth or that Christ actually saveth any Man by it alone without Christ's Manhood and Sacrifice and Mediation in Heaven is pure Heathenisme and Deisme and renders Christ's Dying to be in vain and the Preaching and Faith of it unnecessary to any Page the same The supposed Presbyterian ving said that in Men that reproves for Sin is only the Law Written in the Heart in p. 6. The Church-man is made to Check the Presbyterian and to tell him he sears he does not well consider this Word only for if it be granted that it 's Christ as the di ine Word that reproves for Sin as the Quakers say then don't you carry it too far by Asserting it's only the Law Ans The saying that in Men that reproves for Sin is only the Law hath this true obvious Sense without any strain to wit the common Illumination that is in all Men allowing it to be given by Christ as a common Gift as well as our Reasons as Men are the Gifts of God and of the divine Word in common to all Mankind And this Sense the Quaker is obliged to hold to if he will follow his great Patrons G. Whitehead and W. Penn who have Printed it more than once that the Quakers do not affirm that Christ is in every Man but that a Light by or from Christ is in every Man This the Presbyterian may well say with the Holy Scriptures and all sound Christians that the Light in every Man in the Sense of G. W. and W. P. by the Light not understanding Christ but the Light or Illumination given from Christ to every Man is only the Law Written in the Heart Quaker We search the Scriptures diligently and find that in Man that reproves for Sin is the Spirit of him that never sinned see John 16.7 8 9 10 11 13 c. Ans Here the Quakers ignorance and Blindness that the Presbyterian doth justly charge him withal is manifest that he is not taught according to Scripture to distinguish betwixt the several inward Ministrations and Operations of one and the same Spirit and the several inward Lights and Illuminations all