Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	scripture_n	son_n	7,316	5	5.5655	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