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A64454 A Testimony for the man, Christ Jesus repelling the poyson & fallacy of William Haworth's pretended antidote against the Quakers / from the people of [sic] Quakers at Hertford. 1676 (1676) Wing T811; ESTC R9910 11,419 18

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Losss of this so as not to have this inward or spiritual Obedience to the Righteous Law of God in his Heart whereas Paul saith expresly The Law of the spirit of Life in Christ Iesus hath made me free from the Law of sin and Death Rom. 8 2. This Man cau set up Justification and Imputation at an easie rate he can cast the Law of the Spirit within behind his Back and yet plead he is justified by the Imputation of Christ's Personal Righteousness O gross Hypocrisie whereas Christ came to condemn sin in the Flesh that the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the spirit Rom. 8. 4. Yet this Preacher W. H. confesseth That that of Regeneration is the making one meet for the Inheritance of the Kingdom and calls inherent Righteousness the Righteousness of the Law and saith That ALL the Righteousnesss that the BEST of the Saints have WITHIN them or without them is no more but the Righteousnesss of the Law by which we are not justified pag. 19. having before told us that Isaiah's Observance of Moses ' s Law in the spirit he calls it filthy Rags and Paul's Observance thereof but his own Righteousnesss which he counted Loss and Dung for Christ and now that ALL the Righteousness that the Best of Saints have within them is no more but the Righteousness of the Law that is all that God and Christ has wrought in them as their Regeneration Sanctification Renewing in the Inner Man after the Image of God and are but all a man 's own Righteousness Loss and Dung and did ye ever read such monstrous distracted Doctrine as this But to wheel about again and to overturn all this at one heave he confesseth That it is the Actions of the Deity that perfects all Good for us and IN US p. 7 8. And in his Epistle Dedicatory prayes for his much honoured Friend thus The Lord by his spirit establish settle strengthen you in this and every Truth and preserve you and your Elect Lady to his Heavenly Kingdom Here he seems to esteem highly of the Holy Spirit and its inward Work how sleight soever he hath made of it in other places But for his distracted and incongruous Works he hath provided this Salve in his Epistle viz. Pray Sr. candidly bear with what may not be so congruously worded in so sublame a Mystery as also that he is the least and most unfit of his Brethren Now if this man were really as humble as here he pretends he would study to be quiet among his Neighbours and not to concern himself in these Controversies which he is so incongruous and distempered in and so unfit for the Mannagement of And you that are his chief Hearers would be his Friends if you did perswade him to Quietness and not to trouble his weak Head with these Controversies last he fall into such manifest Distraction as may tend to his and your great Reproach for he appears in some Danger and do not give him Money for endeavouring to keep you and Christ at a Distance Reviling the Quakers and Undervaluing the Light Within and inward Vertues and Operations of the Spirit of God And as to his Boast That to this day his whole Book is at our Door Unanswered We say this is not strictly True for an Answer hath been writ to it a long time but the Publication deferred partly for the same Reason he gives for C. Taylor 's Paper viz. Counsel hath been given to sletght it by Silence as not being worthy an Answer or particular Animadversion But if by his too much Boasting and Clamour he occasions its Publication it may not redound to his Credit but he himself may have need of a better Antidote then yet he hath found out Hertford the 24th of the 5th Moneth 1676. THE END
when he was apprehended crowned with Thorns and condemned to dy upon the Cross If so wh●re it 's said in that Place cited Phil. 3. 21. Who shall change our v●le Body that it may be fashioned like unto his glorious Body this is only to be understood that our Body shall be fashioned like to the Body of Christ when upon Earth wherein he was made like to his Brethren and that is as good Sense as to say we shall be fashioned like unto what we are Where then is the Change But if we shall be changed as to our low Body and be fashioned into a glorious and spiritual State then is Christ as to his Body changed or translated into a far more glorious State then what it had upon Earth But this man's concluding That the Disciples knew him after his Resurrection because his Manhood had the same Form and Figure that it had before In this he talks like one ignorant of the Scriptures for after his Resurrection he appeared in divers Forms as After that he appeared unto two of them in another Form Mark 16. 12. Mary Magdalen supposed him to have been the Gardiner John 20. 14 15. And sometimes he was unknown and doubted of by his Disciples Luke 24. 16. ver 37. 41. and twice he appeared in the midst of them the Doors being shut John 20. 19 26. was there no Change then as to his Body from what it was before put to death before which time he was also transfigured in the Mount Mat. 17. 2. Thus the mighty Power of God appeared in his Change after diverse and wonderful manners beyond the Reach of humane Capacity to comprehend therefore to confine him now to the same Form and Figure is W. H. his Conceit and Im●gination wherein he intrudes into things he never saw And as for his uncouth and unscriptural Talk that the Saints ought to worship the Humane Nature of Christ and that this humane Nature as such as giveth Life unto our souls p. 67. We need take little notice of such Language Did not Christ say I am the Living Bread which came down from Heaven if any man ate of this Bread he shall live forever and the Bread which I will give is my Flesh which I will give for the Life of the World John 6. 51. for that his Flesh that gives Life is himself As for those Objections against the Man Christ his being in Heaven in p. 8 9. They are of W. Haworth's own framing and not the Quakers however he would place them upon us where in he hath dealt very disingenuously and dishonestly and as a meer Forger For where did the Quakers ever thus argue viz. Object The Apostle saith Ephes 4. 10. That he ascended far above all Heavens therefore Christ is not in Heaven in his MANHOOD Let him shew us that Book and Page of ours or Dispute wherein we have this Argument or Objection if he can Again When and where did ever the Quakers thus argue viz. Christ said to his Disciples I am with you alway even to the End of the World Mat. 28. 20 HOW THEN CAN HE BE IN HEAVEN Let W. H. produce us that Book and Page of ours that hath this Inference in it if he can or else be ashamed with such Forgery to bespatter us Again it s said 1 Cor. 15. Flesh and Blood cannot enter unto the Kingdom of Heaven where do the Quakers argue from hence that therefore Christ is not there as to his Manhood Let him produce Book and Page for this or forever be ashamed His Reasons to prove Christ now a Man in heaven do not reach us nor touch us the thing not being denyed but really believed and confessed unto by us in the True Spiritual and Scripture Sense thereof so that we have no need of his weak and confused Reasons to convince us And now farther to manifest how like a Confused and Distempered or Crazed Man W. H. writes take a short View of some of his Inconsistencies in ●is Postscript against Chr. Taylor C. T. having pleaded the Innocencv of Infants in the Womb as not condemnable for the Sin of the first Parents c. W. H. in his pursuing his Charge against all Infants as having the Original Sin of the first Adam upon them that had not actually sinned or transgressed p. 17. wherein having shewed a great deal of Ignorance and Hardness not worth our Labour to ansswer he citeth Ephes 2. 3. And were by Nature Children of Wrath i. e. saith he by Birth Parent Original c. C. T. saying They condemn the Innocent that is upon their Predestinarian Principle To this W. H. reflects thus viz. Let the Reader judge if in this he writes not too much like an Innocent but this is the Fruit of following the Light Within and for saking the Scriptures Nature will never discover its own Guilt and Desilement and the Light Within that every man hath is no more then Nature pag. 17. See here how he makes no better account of the Light in man then of Corrupt Sinful Nature making them both one so putting no Difference between the Precious and the Vile But in plain Contradiction to this he confesseth That the Scripture saith this Light within every man is nothing but the Law of Moses written in the Heart of Man Rom. 2. 15. which shews the Work of the Law written in their Hearts pag. 18. Do but see now how like a Mad Man he has written one while to account the Light in man no more then Nature which is sinful and by which men are Children of Wrath and that the following thereof makes a man write like an Innocent that is an Idiot or Fool when presently after he is made to confess That this Light in man is the Law of Moses written in the Heart of Man Again As he has manifested his Madness against the Light within so he hath against the Works done by the Spirit of God after he ●ath falsly accused the Quakers of going about of set up their own Righteousness he proceeds thus viz. on Rom. 4. 6. even as David also describeth the Blessedness of the man unto whom God imputeth Righteousness without Works What Works done by the Spirit surely saith he for such were David's Works And further proceeds Did not Isaiah observe Moses's Law in the Spirit and yet in that place of Isaiah 64. 3. calls it filthy Raggs as to Iustification And did not Paul observe Moses's Law in the Letter and Spirit when a Christian And he counted all things Loss for the Excellency of the Knowledge of Iesus and then surely his Observance of the Law of Moses in the spirit in point of Iustification this but his own Righteousnesss pag. 18. But pray read Paul's own words Phil. 3. 7 8 9. Is it good Doctrine to say That Paul when Christian counted his spiritual Obedience to the Law of God in spirit Loss and Dung for Christ and that as a Christian he must suffer the