Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	heart_n	son_n	17,006	5	5.6134	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47759	Satan dis-rob'd from his disguise of light, or, The Quakers last shift to cover their monstrous heresies, laid fully open in a reply to Thomas Ellwood's answer (published the end of last month) to George Keith's Narrative of the proceedings at Turners-Hall, June 11, 1696, which also may serve for a reply (as to the main points of doctrine) to Geo. Whitehead's Answer to The snake in the grass, to be published the end of next month, if this prevent it not / by the author of The snake in the grass.	Leslie, Charles, 1650-1722.	1697 (1697)	Wing L1149A; ESTC R2123	80,446	76

the words are obscure Nor do I well understand the meaning of Christ's entring within his own Flesh which is the Vail and then within himself which is the Holy of Holies It seems to bear this meaning that as the High Priest having enter'd through the Vail left it behind him so that Christ hath left his Body behind him having passed through it into the Holy of Holies Which G. Keith says one Robert Young a Preacher among the Quakers in Pensilvania Did assert and brought these very words of W. P. to Confirm it Which T. E. p. 215. Does not deny but says there ought to be some other Voucher besides G. Keith However this Sense of the words is agreeable to the General tendency of that Book which is to Depreciate the Outward in Comparison of the Inward Christ or Light within otherwise there cou'd have been no difference betwixt W. P. and J. Faldo who did not deny either the Divinity of Christ or the Inward Influence of his Blessed Spirit in our Hearts Yet T. E. gives this Excuse for these words of W. P. That they were given as a Reason among others why the Body of Christ which was Nailed to the Cross simply consider'd by it self and Abstractedly from that Divine Life and Power which dwelt in it shou'd not be called the Christ This makes the matter look much worse against W. P. than any thing G. Keith hath said For it is certain that J. Faldo never said any such thing as that the Body of Christ simply consider'd by it self which T. E. has put as here in a different Character to shew that he laid the stress upon that Limitation and Abstractedly from the Divinity of Christ was the Christ No Christian cou'd say or think any such thing And therefore it was against something else which W. P. disputed against something wherein J. Faldo opposed him which was in asserting the outward Body of Christ against the Quakers Notion of turning it all into an Allegory of the Light within And as Robert Young a fellow Preacher of W. P's understood his words above Quoted they were intended that Christ had Passed through or got within the Vail i. e. of his Body and so left it behind him when he wont beyond it into the Holy of Holies If this was not W. P's meaning let him clear himself from this Defence of T. E's which will not admit of any other Construction to be put upon it XII G. Keith Quotes W. P's Truth Exalted Reprinted An. 1671. p. 13 14. But T. E. throws it off p. 216. in this slight fashion That neither deserves nor needs any other Answer here than a bare denyal This made me suspect something and to look into the place where W. P. is describing the Quakers Christ as he calls it which he does at great length several Pages together and from Top to Bottom not one word of the outward Christ but applying the most express Prophesies of him to that Christ or Light within the Heart Vnto us says he p. 13. The most Afflicted Despised and Forsaken by all the Families of the Earth is a Child Born unto us a Son is Given we call him Wonderful Councellor the Mighty God the Everlasting Father c. and p. 14. This is the Second Adam the Quickning Spirit The Law writ in the Heart and Spirit put in the Inward Parts This is the Quakers Christ And p. 15. This Vniversal Light is God 's beloved Son hear ye him XII Page 217. T. E. to save W. P. from having Sworn by saying As sure as the Lord Liveth and yet Condemning that Form As the Lord Iaveth for a direct Oath confesses this Latter to be an Oath but not the Former This is very Nice But if T. E. the Doctor subtilis of the Quakers had not Inform'd our understandings any Dull Reader wou'd have been apt to think that the Former had rather been the Greater Oath as being more Positive but cou'd never have seen how it cou'd have been not onely less but no Oath at all because it is the very words of the Latter and every word of it onely adding as sure as to it But what was the occasion of W. P's using of these words They were the severe Sanction of a Prophecy which in his Book call'd Reason against Railing p. 180. he gave forth against Tho. Hicks a Baptist Preacher his opponent in these words So sure as the Lord Laveth And I testify to thee from God's Living Spirit if thou desist not and come not to deep Repentance the Lord will make thee an Example of his fury and thy Head shall not go down to the Grave in Peace To this says T. E. p. 218. That he Tho. Hicks Desisted is certain and that he did not come to Repentance I suppose G. Keith will not adventure to say This is in Justification of W. P's Prophecy as if it had been thus Fulfilled or solved First By Tho. Hicks's having Desisted i. e. From opposing the Quakers Which T. E. says is Certain Secondly By his Repenting for it which he says onely that he has Heard And W. P's Prophecy being Conditional and these Conditions of it thus Perform'd it saves his Prophecy from being a False one But First as to T. Hicks's DESISTING to oppose the Quakers after this which T. E. will not have us to Doubt because He even He himself says It is certain Whereas the Contrary is most certain And I can give a most certain Demonstration of it For T. Hicks did not Desist but after all this he Printed an Answer to this very Book of W. P's wherein this Prophecy is and at the end of his Post Script he takes notice of this same Prophecy and says That if W. P. were his Judge be believ'd that he wou'd make good his Prophecy and my Head says T. H. Should not have gone to the Grave in Peace This Book of T. Hicks's is Intituled The Quakers Appeal Answered And Printed 1674. Well but T. E. may say that he Desisted when he had Done Most likely i. e. He did not continue Writing to the last moment of his Life But did his Head go down to the Grave in Peace Yes And was he not made an Example of God's Fury Did he dye in Despair At least so as to be an Example Which must be Publick and Notorious to those about him when he Dyed otherwise it was no Example No. There was nothing at all Extraordinary in his Death But to all Appearance he Dyed in Peace and with Comfort And gave not the least Sign of Repentance for the opposition which he had made against the Quakers And here I cannot refrain to say one word to Mr. Penn That he wou'd seriously Reflect upon the Dreadful Blasphemy of giving forth Lies in The Name of the Lord Nay tho any thing of his Prophecy had befallen T. Hicks yet it had been no less Blasphemous and a False Prophecy in W. P. if it was not Positively Reveal'd to him

Banter And why say they must the Felicity of the Soul Depend upon the Body I suppose they mean but in Part as a Widower may have some Happiness tho Great Grief with it But why not upon that Body it had before as well as upon a New Body For let me ask these Quakers who say that the Soul will have a Body in Heaven tho' not the same body it had before will that New Body be any Addition of Happiness or Advantage to the Soul If not To what Purpose is it But if so then is the Soul in an Imperfect State before it gets that Body and all the Quaker Objections Return upon themselves Let them then speak out and own the True Quaker Opinion viZ. That the Soul do's Receive that Heavenly Body Immediately after Death Nay I have heard some say That they had it already and all the Resurrection that ever they expect Indeed they know not what they mean by it and that Heavenly Body which they talk of most of them understand nothing by it but the Soul it self or an Heavenly Frame or Disposition of the Soul which they think they have attain'd already or may be some of them may think they may have it in an Higher Measure after their Death And this is all the Resurrection and all the Heavenly Body that they Mean when they use these Words II. T. E. p. 153. brings in the subject of their Infallibility and stands stoutly by it G. Keith had objected against this out of a Book of G. W's call'd The Voice of Wisdom before mentioned where G. W. Boldly avers p. 33. That they that want Infal●ibility they are out of the Truth and their Ministry is not of the Spirit seeing they speak not from the Spirit but from their own Hearts which are Deceitful where they want Infallibility And their Common Salvo to those they would Impose upon That they only Plead for the Infallibility of the Spirit i. e. of God which none ever Deny'd will not do in this Place For p. 32. Danson whom G. W. opposes had put his Objection so Clear as to obviat that Distinction His words are these As for your Participation of the Infallible Spirit if that were granted that Infers not a Participation of the Spirit 's Infallibility As indeed it do's not more than of its Omnipotence Omniscience or any other of the Divine Attributes But G. W. do's violently oppose this and says most ignorantly that This tends to Divide the Spirit from its Infallibility as if such as Partake of the Spirit do not Partake of its Infallibility was there ever such Folly as this Truly I think not nor such Mad Enthusiastical Delusion ever heard of before in the World For they may Pretend to Partake of God's Omnipotence by the same Reason and with as much Justice Was W. P. Infallible in not only saying but Printing it That Christ was born at Nazareth Or if there was an Error in the Press and Nazareth put for Bethlehem from the Likeness of the Words was T. E. Infallible in Printing this over again as before is told without Correcting of it Were these Quakers Infallibly Guided into the Meaning of that Scripture Matth. xi 30. My Yoke is easie and my Burden is Light who quoted it at a Conference before those whom I know as a Proof for their Light within A little Human Learning would have done well here to have understood the Meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this Text which signifies Light not as oppos'd to Darkness but to Weight of a Burden which common sense much less Infallibility could not have mistaken in this Text. Was William Walker a Great Quaker Preacher Infallible who mistook John xiv 2. In my Father's House are many Mansions for In my Father's House are many Manchets And made the Application what Plenty of Provision was in Heaven fine White Bread little Manchets and Many of them This I have from those who heard him and heard other Quakers Improving upon his Doctrine what Fine Bread there was in God's House In-numerable Instances of the Like Ignorance might be Given and of Lying Prophesies the Rankest Treasons and Blasphemies Pronounced In The Name of the Lord for which I Refer the Reader to The Snake in the Grass where he will find a Plentiful Collection of them and Un-denyably Vouched Now George Fox their First and Great Apostle in his Answer to the Westmorland Petition 1653. p. 5. says All you that Speak and not from the Mouth of the Lord are False Prophets And in his Saul's Errand c. 1654. p. 7. says They are Conjurers and Diviners and their Preaching is from Conjuration that is not spoken from the Mouth of the Lord. If G. Fox told a Lye in this then by his own Rule he was a Conjurer because he spoke not from The Mouth of The Lord. And if he spoke Truth He is as much a Conjurer and all the Quaker Preachers with him who either Preached False Doctrine or Mis-understood or Mis-apply'd any Text of Scripture or any other Man's Meaning of which we have pretty Broad Instances now before us because No Mistake of any sort can come from The Mouth of The Lord. SECT 4. of Christ's Coming to Judge the Quick and the Dead I. GEorge Whitead says as quoted p. 160. Now what is that Glory of the Father in which His Christ's coming is Is it visible to the Carnal Eye And when was that coming to be Is it now to be looked for outwardly But further we do acknowledge the several Comings of Christ according to the Scriptures both that in the Flesh and that in the Spirit which is Manifest in several Degrees as there is a Growing from Glory to Glory But Three Comings of Christ not only that in the Flesh at Jerusalem and that in the Spirit but also another Coming in the Flesh yet to be Expected we do not Read of but a Second Coming without Sin unto Salvation which in the Apostles days was looked for The First Coming of Christ he confesses to be that in the Flesh at Jerusalem The Second be makes to be His Inward Coming into our Hearts which he says was looked for in the days of the Apostles i. e. Christ was so ●ome at that time in their Hearts But the Coming to the Future Judgment he calls the Third Coming and this be Utterly Denys And T. E. Endeavours to support him by Matth. xvi 28. where Christ said That some standing there should not tast of Death till they saw the Son of Man coming in His Kingdom i. e. till the Destruction of Jerusalem which was a Glorious Manifestation of the Power of Christ in Fulfilling those Judgments which he had Threatned upon the Jews And it was likewise a Type of the Final Judgment and Destruction of the World But T. E. knowing nothing of this would understand those Scriptures which speak of Ghrist's coming to Judgment to mean only His Inward Coming in the Heart

Nature and the same Body which He took of the Blessed Virgin in opposition to the Quaker Notion of understanding Christ's Coming only of the Inward and Invisible Appearance or Manifestation of Christ in the Heart And T. E's objecting against this of Christ's coming as the Son of Mary do's further Confirm us that these Quakers do not mean his coming in His true Human and Outward Body T. E. Objects too that these words to save thee are not Repeated in this Second Quotation of G. W's Words Which has been spoke to before and so I dismiss this head as I do likewise a long Contest which lasts as far as p. 177. Concerning some Letrers and other Papers in MS. which G. Keith Produced full of the Heretical Delusions before mentioned And which T. E. Confesses and Denies as if he were Mumbling of Thistles and Interlards with Billings-Gate against G. Keith With which I do not meddle And having Proofs sufficient out of their Printed Books I will not trouble the Reader with Examining of their Manuscripts IV. T. E. Comes to defend himself p. 177. And a Quotation of his own which G. Keith cited Viz. In comparing the Books of Friends to the Books of them called the Greek and Latin Fathers he G K. has not done as a Friend and Brother but as an Enemy in supposing Friends Books to have been Written by no better Guidance nor clearer sight than theirs who Lived and Wrote in those Dark times T. E. is very Angry that the Auditors at Turners-Hall shouted at this Quotation And well they might To see the most Ignorant and Heretical of all the Sects that ever were in Christendom thus to set up themselves above the Primitive Fathers of the Church and to Prefer their own Writings who cou'd not rightly spell their own Mother Tongue Illiteral Mechanicks to the Great Atbanasius Basilius the two Gregories Naziansen and Nysen Cyril Ambrose Epiphanius Chrisostom Hierom Augustin Hilarius c. All of whom T. E. Instances by Name p. 178. As Inferior to the Quakers and ascends Higher to the Second Century and p. 179. Names Cyprian Tertullian and Origen None of these were to be Compar'd with George Fox and his Disciples These were Dark Times to the Year 1650 when the New Light of the Quakers Arose in our Hemesphere When the Church being Pull'd down the Vilest and most Monstrous and Numerous Spawn of Multifarious Sects that ever the Bottomless Pit spew'd forth at once were with a Thousand other Devils let loose amongst us A just Punishment for our Schism and Rebellion And we are yet left to War with the Tayle of this Hydra which is Gathering New Life and if it shou'd for our sins Prevail our Last S●●●e wou'd be worst than the First Who can refrain from Indignation To see such a Conceited Senseless most Ignorant and Blasphemous Crew Destitute of Comon Modesty or ●hame wipe their Mouths and Gravely set up themselves above all the Glorious Lights of the Church Confessors and Martyrs ever since the Apostles whom they Damn as Apostates See Snake in the Grass 2. Part Sect iv As their Execrable Father G. Fox said in his Great Mystery p. 89. That the Quakers Have a Spirit given them beyond all the Fore-fathers since the days of the Apostles in the Apostacy T. E. Quotes scraps out of Perkins Jurieu and Dalley to shew Errors in the Fathers who did not pretend to Infallibility Tho these Modern Authors have made much too Bold with them There are Spots in the Sun But this must not Eclipse their Light and Glorious Gifts they had from God whereby they supported His Gospel with Irresistible Learning Piety and Constancy even to the Death God chargeth His Angels with Folly and suffer'd Imperfections in His Apostles Peter Deserved to be Blamed and even Barnabas was carry'd away with his Dissimulation Gal. 2.11.13 There were great Failings in Noah in Lot in Moses in Samson in David in Solomon And the Quakers who while in the sink of Heresy and Corruption ●oast of a Sinless Perfection may set themselves above all these by the same Rule But what is so Extravagant that they dare not that they have not done William Shewen a Great Quaker Writer and Preacher and Highly Extoll'd by them at his solemn Funeral about two years ago in his Treatise concerning Thoughts and Imaginations Printed 1685. p. 25. Sets up a Quaker as Meeker than Moses Stronger than Samson Wiser than Solomon And more Patient than Job Harmless and Innocent as He Christ was If the Reader be Astonished at this he will see more p. 37. Where the Quakers pretend to be come even beyond the Outward Christ or Jesus They can come to God now without Him And worship Him no more Not to Jesus says he on the Margent that you may take the more Notice of it The Son of Abraham David and Mary Saint or Angel but to God the Father all Worship Honour and Glory is to be Given thro' Jesus Christ i. e. Thro' the Inward Christ or Light within But to Worship the outward Jesus the Son of Mary he Ranks with the Worship of Saints and Angels And his Ascension and Sitting at the Right Hand of God W. Shewen will not have it understood of the outward Jesus but onely of this Inward Christ p. 38. Who when he is thus known to perform all these Offices in his People he is then by such known to sit down at the Right Hand of God He is then also known to Surrender up the Kingdom to the Father And in the Margin he puts this Note Viz. This is the Ascending of Christ up where he was before he Descended Turning all this to the Inward Christ or their Light within Perform'd within them where they have an Inward Ascension an Inward Right Hand of God an Inward Kingdom an Inward Delivering of it up c. And denying any thing of this to be Perform'd Outwardly or to belong to the outward Jesus Now T. E. is desired to shew any such Errors as these and the Denyal of these Four great Essentials of Christianity which is Ch●●ged and Proved against him and his Partners and is the Subject of our present Discourse 1. Faith in Christ as he Outwardly suffer'd at Jerusalem to our Salvation 2. Justification by his Blood outwardly shed 3. The Resurrection of the Dead 4. The Future Judgment He is desir'd to shew any such Errors as these in those Fathers whom he so much despises No. If any had Published such Doctrines as these in those which he calls Dark Times they had been spew'd out of the Church with the utmost Abhorrence Many were cast out for much less Errors than these Nor ought such Errors to be Tolerated in any Christian Nation And it is an horrible Scandal that such shou'd be suffered to pass under the Name of Protestant It is enough to make that Name odious to all other Christians From the Place last Quoted to p. 197. There is nothing

do such great Things how much more wou'd a Godly Zeal for Truth and Religion Prevail V. Thomas Ellwood wou'd turn all the Vile Billingsgate-Railing of the Quakers against the Church of England and others into a Pure Godly Zeal But W. Penn has very Justly Corrected any such Defence in his Address to Protestants 1st Edit p. 242. and of the 2d Edit p. 246. Where he speaks like a Christian and a Gentleman thus They that are Angry for God Passionate for Christ that call Names for Religion and fling Stones and Persecute for Faith may tell us they are Christians if they will but no body wou'd know them to be such by their Fruits To be sure they are no Christians of Christ's making G. Keith in his Narrative having quoted this and objected W. Penn's own Practice as very opposite to it of which he gives some Imstances particularly in his Guide mistaken Printed 1668. p. 18. Where he falls upon The Idle Gormandizing Priests of England as he calls our Clergy and says That No sort of People have been so universally through Ages the Bane of Soul and Body of the Vniverse as that Abominable Tribe for whom the Theatre of God's most dreadful Vengeance is Reserved to Act their Eternal tragedy upon And in his Quakerism a New Nick-Name c. p. 165. he calls the Dissenters An Ill-bred Pedantick Crew the Bane of Reason and l'est of the World the Old Incendiaries to mischief and the best to be spar'd of mankind against whom the Boiling Vengeance of an Irritated God is ready to be poured out c. These are Terrible Words and very like being Angry But T. F. says in his Answer p. 219. That these Words did not proceed from Anger or Passion but from a Just and Godly Zeal against Deceivers and Deceit However both the Church of England and Dissenters are much oblig'd to him for his moderate and Charitable Opinion of them And Decently express'd we cannot Deny But which way soever they have deserv'd it from him yet is not this Calling of Names Is not this flinging of Stones with a Vengeance If there be no Anger or Passion in this what Words shall we find out wherein to express Anger or Passion But I understood the Force of Mr. ●●nn's Reasoning to consist in this That the Calling of Names and 〈◊〉 Indecent manner of Expression was a certain sign that such a Zeal was not 〈◊〉 Christ But if as T. E. excuses it the most Imbitter'd and Violent Express●●● can come from a Godly Zeal then is there no meaning at all in what Mr. ●enn has said And we may call Names and sling Stones to the End of the Chapter and still be good Christians of Christ's making But what is Anger in others is Zeal in the Quakers and so there 's an End of the business But if the utmost ●ierceness may be Excus'd upon Pronouncing a Sentence of Damnation as here and sending us together Church of England Dissenters and All into the Bottomless Pit See Snake in the Grass 2 par p. 32. And as such Reprobates we deserve no other Epithets than Thieves Robbers Conjurers Witches Devils Scarlet-Colour'd Beasts Blood-hounds c. Yet can such Senseless and Childish Rattle as Green●headed Trumpeters Gim-cracks Whirligags Mo●●-Calss Thread-bare Tatter de Mallums c. Which the Quakers have bestow'd upon their opponents can these too come from a Godly Zeal● Can their abominable Nasty stuff come from thence too which wou'd make one Sick to Repeat But I must venture the strength of the Readers stomach to give him a little Taste of it lest he shou'd not believe me See a Book Printed by J. Wiggans whom the Quakers had Provoked to Dis●●● with them which having Published they Reply upon him thus This hath caused thee to spue out on a Piece of Paper for the Dogs to ●ick up●●● And they take so much of thy Filthy spuing that it causeth them to Vomit 〈…〉 Purges upwards and downwards Thou hast need of one to wipe thee Th●● makest a pitiful stink Through thy Vomiting and Purging thou Besmea●s every one that comes nigh thee One may follow thee by the smell Wi●t not give one Vomiting Thou stinks all the Countrey ●●er ●i●e a Man with a Seal●d Herd and a Horse with a Gall'd Back Making People Vomit and Sp●●e And Margaret Fell afterwards M●●ry'd to G. Fox wrote to him thus Thou hast Committed Sacriledge which will never be forgiven thee Thou art Accursed and no other Portion ca● tho●e have Thou Infidel Child of Darkness The Curse Christ hath Pronounced on thee Thou art the Man Thou Impudent Lyar Night Owl wicked Lyar c. Now the cause of all this Rage was his denying The Light within to be Christ yet he own'd a Light to come from Chri●● into the Hearts 〈◊〉 True Believers This Marg. ●ell after she was Marry'd to G. Fox became the Mother of the Quaker Church She was then Past the Age of Child hearing yet he gave out that she shou'd have an Isaac And she gr●w Big and Great were the Expectations The time came on All things Provided for the Lying in The Midwife attend●● several weeks in the House But all vanished and c●me to n●thing This Fox said That his Marriage was a Figure of the Church coming out of the Wilderness above the State of the first Adam in his Innocency in the State of the Second Adam that never ●ell I can produce one that saw a Quaker fall down Prostrate at the Feet of this Margaret Fox and say O thou my Heavenly Mother Pray to my Heavenly Father for me I have before Quoted G. Fox where he say That wh●●ther speaks a word and not from the ●●uth of the Lord it is 〈◊〉 ●●w then by this Rule All the Ranc●●ous All the Senseless All the 〈◊〉 ●●tly Expressions above Quoted were from ●he Mouth of the Lord 〈◊〉 otherwise All those who spoke them were Co●●●rers Will T. E. 〈…〉 were all Acted in this by a Godly Zeal Otherwise by 〈…〉 sentence they were no Christians of Christ's making How Dreadfully Astonishing is it to see Men father their Rage and Fury their Effeminate senseless Billings-Gate their very Nastiness upon the Holy Spirit of God! But I am glad to leave this subject VI. 1. I am come now to the Last point and that is to see how far the Present Quakers have Censur'd or Forsaken All these things which have been objected and Prov'd against them Were they Convinced of them and onely willing to come off without the shame of a Publick Retractation but wou'd teach sound Doctrine for the Future And Learn some more Decency tho they hate Manners in Expressing of themselves which they have come to more of Late than Formerly and with it have in a great Measure Abstain'd from that Furious Damning of all Christendom in such Dreadful and Boyling Passion as they were wont If they cou'd be Penitents without being Confessors in this Case I shou'd be glad