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	manner_n	son_n	5,970	5	5.8560	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43234	The spirit of the Quakers tried, according to that discovery it hath made of it self in their great prophet and patriarch, George Fox, in his book titled, The great mystery of the great whore, &c. in an epistle to the said Quakers, but especially to the honest hearted amongst them ... : also, the judgment and sentence is pronounced by George Fox himself against himself and party in the persons of his adversaries / by a lover of truth and men.	Hedworth, Henry.	1672 (1672)	Wing H1352; ESTC R6264	33,758	47

have his wares try'd whether they be good or no for he hides the Touchstone by using some words of Scripture putting them in a different character saying The Scripture saith or Christ saith or the Apostle saith c. but he names seldom the Book or Chapter more seldom the verse though he clamour upon his Adversaries for Chapter and verse and so he imposeth upon his Reader for Scripture what is no where to be found These as I have in several particulars made it evident before your eyes and shall in many more 8. The next shall be that in Joh. 17.5 which he often useth and always abuseth as far as I remember Christ's words are these And now O Father glorify thou me with thine own self with the glory which I had with thee before the world was But G. F. thus p. 13. Christ who was glorifyed with the Father before the world began You will say perhaps his words and Christ's are the same in sence but doth God give G. Fox his infallible spirit to correct his son Christ's words Can he speak better than Christ or are these two manners of speaking so much the same that they cannot be taken in a diverse sence Nay Doth not G. Fox take his phrase in a diverse sence from what Christ intended by his For it 's manifest that Jesus prayed now to be glorified with the glory wherewith he was not at this time glorified when he spake these words for who will pray for that which he enjoys But God was glorious before the world was and could not possibly want it at this time so as to pray for it therefore Jesus intends by the glory which he had with the Father before the world was the glory which the Father had given him in his decree before the world was but he had it not yet in possession So Paul speaks of the grace which was given us in Christ Jesus before the world began 2 Tim. 1.9 before they had any actual Being which should come unto them and be brought unto them at the revelation of Jesus Christ See 1 Pet. 1.10 13. And the Evangelist tells us expresly Joh. 7.39 Jesus was not yet glorified But it 's evident enough that G.F. means by his phrase to possess his Reader with an opinion that that which he calls Christ which is not Jesus the Son of man was actually glorified before the world began And this brings to my mind another phrase of his which he useth diverse times 8. at least as if it were Scripture but is so far from being Scripture that it will be very difficult for any man to make less than a gross absurdity of it And therefore I can scarce get leave of my self to refer it to any phrase of holy Writ 9. It runs thus p. 66. and so to the word Christ Jesus him by whom the world was made before it was made Strange that the world should be made before it was made I would fain know of him what that world was which was made before it was made but I despair of Information But what can you or any man that has not abandon'd both his understanding and sence say in vindication of this Prophet Can you match this saying in the most impertinent Author Papist or Protestant 10. A Tenth Scripture is that of Jude vers 10. and 19. But what they know naturally as brute beasts in those things they corrupt themselves The 19. v. thus These be they that separate themselves sensual having not the spirit But how doth our George read it p. 2. and 196. And the Apostle saith What they knew who are separate from the spirit they knew naturally as brute beasts Jud. 10.19 Judge now whether Jude say as he saith But what 's the difference in sence Jude speaks of notoriously ungodly men who corrupted themselves in natural things as Sodom and Gomorrah G.F. speaks of all men whatsoever besides those that are inspired Jude saith these men separate themselves sensual having not the Spirit and G. saith They are separate from the spirit and they that are such what they know they know naturally as bruit beasts But what may be the design in rendring it thus you may see he opposes this Text to his Adversary asserting that there is an infallible Judgment which may be made from the Scripture without the spirit and this Text would not serve his purpose without thus corrupting it Besides he cannot indure that men should be said to know by nature any thing that 's good therefore he takes this course to disparage all such knowledge But you may remember that I am not bound to give a reason why he perverts a Text I am only to show you that he doth so 11. Next I bring you to Rom. 2.15 which he is pleased to cite the passage is this in his Book p. II. Priest The Scripture plainly denies that conscience can justify though it may condemn Answ Which is contrary to plain Scripture where the Apostle saith Rom. 2.15 Their consciences either accusing or excusing Who would think that G. Fox should have either so little wit or conscience as to write in this manner for the Scripture words are these their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another The truth is G. Fox was willing to have this works of accusing and excusing attributed to the light and therefore he saith by and by And the light condemns which you call conscience but because it served his turn to attribute it to conscience he did Besides the Quakers used to say they were out of the thoughts and the imaginations and upon that account it was not fit for him to recite the Scripture right sure I am he doth it wrong 12. Let us see now what he saith of the Apostle James for it would be strange if he should scape without abuse p. 2. He makes the Priest say He that can bridle his tongue is not a perfect man Answ Which is contrary to the Apostle James who saith he is and so thou art out of James's Doctrine But where James saith so I am to seek if he cannot produce it he belies the Apostle He saith indeed Ch. 3.2 in many things we offend all If any man offend not in word the same is a perfect man and able also to bridle the whole body It may be questioned whether every man that can bridle his tongue doth also not offend in word The same Apostle saith Ch. 1.26 If any man among you seem to be religious and bridleth not his tongue but deceiveth his own heart this man's religion is vain But I dare not say that every one that offends in word his religion is vain 13. G. Fox answers his Adversary thus p. 9. Corrected by the Apostle who saith he works all in us and for us I do not remember where the Apostle hath those words I doubt G. Fox is fallible and herein mistaken I 'le count him so till

I can find them And I must say the like of that passage of his p. 15. Priest There is nothing in man to be spoken to but man Answ How then ministred the Apostle to the spirit I cannot find where the Apostle is said to minister to the spirit 14. The next I will note is in p. 9. thus Priest The Quakers are deceived because they say Christ is within them kept down by something within them Ans Corrected by the Apostle who saith to the Saints Christ is in you the hope of glory and he was prest down as a Cart with sheaves It 's manifest that Christ is the Antecedent to He but where is that spoken of Christ The Prophet Amos not the Apostle saith in the name of the Lord Ch. 2. v. 13. Behold I am pressed under you as a cart is pressed that is full of sheaves But it is referred to the Lord or Jehovah that brought them out of the land of Egypt v. 10. and not to Christ But our Prophet George will not allow the Father and the Son to be distinct but all one See p. 99. therefore frequently referrs that to Christ which is spoken only of God the Father 15. So he doth with that Text 1 Cor. 15.28 which he doth us the favour to cite Chap. and verse and to put the words in Scripture Character too for thus he saith p. 343. The promise is to the seed the seed is Christ Christ all and in all 1 Cor. 15.28 He 's very unhappy both in reciting words and Texts for the Apostle saith thus And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God not Christ may be all in all He could not have done a greater Injury to the Holy Spirit 's words than thus to put Christ for God for it mades them altogether absurd but whither will not the love of a false opinion drive men 16. Thus where the Scripture saith and the word was God G.F. saith p. 350. and 61. God is the word Jo. 1.1 I would gladly know of you my friends Whether the infallible spirit that leads G.F. into all truth doth not also bring things to his remembrance if it did at the time he wrote this then he sailed through wilful disobedience if it did not then G. F. is not infallible for here either his memory or his will fail'd him And this he is chargeable with though we should suppose there were no difference in the sence but I conceive there is a difference for though the Scripture saith And the word was made or was flesh yet no considerate man will say Flesh is the word neither is it in it self true 17. It seems to proceed from the same bitter root in him that he perverts the sence by so cutting short that Scripture Rom. 1.16 saying p. 160. And immortality not come to the light through the power of God which is the Gospel And p. 4. And the Apostle saith It the Gospel is the power of God whereas the Apostle saith indeed I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that believeth c. which is far another thing than to say simply The Gospel is the power of God for what may not a man make of Scripture if he will take to himself this kind of license Then may we say of the like phrase 1 Cor. 1.18 The preaching of the cross is foolishness and foolishness is the power of God for the preaching of the cross is both 18. And if it had not been for the confounding of the person of the Son with the Father I see no reason why he should say p. 119. His father and he is greater then all For Christ saith Joh 10.29 My Father which gave them me speaking of the sheep is greater then all What would you say of your Adversary that should deal thus with your writings as G. Fox deals with Holy Scriptures 19. And he that dares thus to add and insert another person into the Text as he hath done in that now named what marvel is it that he adds the name of a person at all adventures whether it be right or wrong Thus doth he p. 134. and so deny Christ the Lord that bought them He had heard it's like formerly that Text 2 Pet. 2.1 so render'd by some or other and therefore it must be so though Peter saith only denying the Lord that bought them which may agree as well to God the Father as to Christ his Son 20. The two last Scriptures we noted we found addition in them here we have substraction which thought it might be pardon'd in another man that appears not to have any design in it or that condemneth not severely the like in others yet in him it cannot If he will quote Scripture why not as it lies plainly especially when brevity doth not constrain him to do otherwise Thus when he saith p. 165 Christ is come to whom every knee must how and tongue confess to the glory of God why doth he neither add the father to the term God nor insert that Jesus Christ is Lord as the Apostle doth both for he saith And that every tongue should confess that Jesus Christ is Lord to the glory of God the Father But how the truth of this Scripture can consist with their Doctrine that say the Father and the Son are all one I cannot conceive 21. The 21 th Scripture which he hath notoriously and impudently added to is that in John Ch. 15. v. 25. which according to John runs thus But when the Comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testify of me But according to George thus Christ saith he is in the Father and the Father is in him and he will send them the spirit of truth the Comforter that proceeds from the Father and the Son Now that it may appear most evidently that he quotes this as Scripture and Christ's own words I will produce a passage out of the Epistle to G. Whitehead's Divinity of Christ subscrib'd by G.F. John Stubbs where he useth the words in the letter of Scripture saying also The Scripture saith and challengeth his adversaries to give him Scripture in plain words Thus it is read But we do charge Danson and his Brethren to make this good by Scripture in plain words For the Scripture saith The Father is in the Son and the Son is in the Father the holy Ghost proceeds from them I beseech you friends consider what spirit lead G. F. when he wrote these words What! Call and clamour upon his Antagonist for Scripture in plain words and then pretend to give Reader Scripture falsify it Can you produce an Author that ever wrote so inconsiderately If this be not a plain addition to the words of Christ I pray