Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	worship_n	worship_v	yield_v	124	3	8.5950	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43114	The Quaker converted to Christianity re-established, upon the same, sure, safe, and only foundation, Jesus Christ crucified, and his righteousness imputed for justification : having yet no mind to change the sweet and easie Yoke of Christ's Gospel, for the Old Covenant-Yoke of Quakerism, which he found so burdensome and intolerable, or, A full reply to a book entituled, Rebellion rebuked written by John Crook and William Baily, both in the ministry among the Quakers / written by William Haworth ... ; with an account from William Dimsdale ...	Haworth, William.; Dimsdale, William.	1674 (1674)	Wing H1196; ESTC R513	168,839	185

follows to give the Light of the Knowledg See still they had it not in them before Again of the Glory of God in the face of Jesus Christ Now look into those that are well acquainted with the Greek Language they will tell thee this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly a Person Answering to that Hebrew word used in Levi● 19.15 Thou shalt not respect the Person of the Poor And it is used in 〈◊〉 1.11 by the means of many Persons Now was no the Per●o● Christ without them That which in 1 John 1. they had seen 〈◊〉 their eyes it was external to them And most of the Glory of 〈◊〉 did shine forth in Christ's personal coming Therefore when he 〈◊〉 which is the next Scripture thou bringest We have this Trea●●e in Earthen Vessels It was the Knowledg the Apostles had in their 〈◊〉 of the Person without Pag. 42. Parag. 2. Thou ownest the Work of God without If thou wast plain-hearted and honest we would thank thee And we do say with thee there are none knoweth the things of God aright but by the Spirit And it 's the same Spirit that raised Christ from the dead that dwels in his people and will at last quicken their Mortal Bodies But thou hast a reservation in all this Is it any less than Blasphemy to say that the Light within raised Christ from the dead and shall raise the Saints Mortal Bodies in the day of the Resurrection As that Scripture Rom. 8.11 i● to be understood All discerning ones by this time see that the Quakers deny the Resurrection of the Body and so consequently Christ's Resurrection Then this quickning of the Mortal Bodies mentioned by Baily is no more than what as the Quakers apprehend is attained by attendance to the Light within Are the Quakers Christians Baily Next quoteth Rom. 8.9 10 11 12 13 14 15 16. to prove the Apostle preached Christ within Reply Not for Justification those Scriptures speak of Sanctification He had spoke of Justification before which is the Cause of this and this an evidence of the other Baily And Christ Preached the Kingdom of Heaven within people Luke 17.21 Reply This place is much made use of by the Quakers Now it 's plain he speaks to the Pharisees whom he calls there Vipers Hypocrites said Satan was their Father Is it likely that Christ would give a Specimen of what his Kingdom was by it's being in the Pharisees What Children of the Devil and Unbelievers and yet the Kingdom of Heaven within them What the Holy Ghost's Sanctification Faith Love Holiness Peace and Joy For the Kingdom of God consists in these things what all these in the Pharisees The Quakers Light I grant was in them but is this any where called the Kingdom of Heaven What is Nature the Kingdom of Heaven Then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but intra vos or apud vos i. e. with you or among you used by the Greeks in their Translation of the Old Testament 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you there is no more in it than 〈◊〉 1 John 26. There standeth one among you These Pharisees dreamed 〈◊〉 an Earthly Kingdom in Earthly Glory Therefore he saith 〈◊〉 Kingdom cometh not with Observation Their Eyes were blinded 〈◊〉 this Conception of theirs and they stumbled at the lowness and 〈◊〉 verty of Christ and would not believe that he was the Messiah 〈◊〉 were inquiring for the Kingdom Now he tells them It cometh 〈◊〉 with Observation but it was come he being come and it was among them he in Person being among them working Miracles in the midst of them They sought for the Messiah as absent when he was present and very near them We still grant Sanctification within but here the Kingdom of Heaven is taken for the personal coming of Christ that is without Baily And the True Worship of the Father is in Spirit and in Truth Reply But had not the Father an existence of himself without 〈◊〉 before any had their beings Do ye Worship the Father within by the Light or Spirit as ye call it within And was not the Fathers powerful work in sending his Son And the Righteousness of Christ without notwithstanding this Worshipping of the Father in Spirit and Truth Baily And said what and if ye shall see the Son of Man ascend 〈◊〉 where he was before John 6. It is the Spirit that quickneth the Flesh profits nothing When they cryed How can this Man give us his Flesh ●● eat Whose Minds were wholly without like many of yours Reply These Jews did not believe that Christ was God but did despise his low estate He is convincing them here that he was God as well as Man though he did vail his Glory thus in the Flesh for the present Therefore he asserts his Original that it was from Heaven and his Eternal existence before he took Flesh and saith here the Son of Man was in Heaven before he took Flesh He useth a Phrase that is common in Scripture Attributing that to his humane Nature which was proper to the Divine Otherwise as the Son of Man he was not in Heaven before his Ascension from the Earth It 's well if thou and thy Brethren did Believe that he is now Ascended into Glory as he is the Son of Man But is evident ye do not That of his Flesh profiting nothing must be understood thus viz. That his Manhood is nothing for Salvation taken alone and apart from his Deity called the Spirit there And they believed him not as we said to be God The reason why they stumbled at that saying viz. That he would give them 〈◊〉 to eat was because they were ignorant of the way of Faith 〈◊〉 gross Conceptions of eating his Material Flesh with their Ma●●● Teeth We Glory in the Flesh of Christ and know that it pro●●● i. e. the Son of God taking Mans Nature into Union with him●● and therein fulfilling the Law and bearing the Curse of it Of●●ng that Body on the Cross Thus he is the Bread of Life and by 〈◊〉 in this as done for us we have Life and entrance into Glory 〈◊〉 New and Living way which he consecrated for us through the Veil 〈◊〉 to say his Flesh Heb. 10.20 Baily And said 2 Pet. 1.19 We have also a more sure Word of Pro●●ty to which ye do well to take heed as unto a Light that shines in a 〈◊〉 place until the day dawn and the day-Star arise in your hearts 〈◊〉 Jesus is the Bright and the Morning-Star Reply Remember Reader that these Scriptures are brought to prove 〈◊〉 the Apostles did Preach Christ only within Now let us see whether in this Scripture Peter doth not point them to the Person of Jesus Christ and this day dawning and day-Star arising in their hearts was but a more clear knowledg of Jesus Christ Certainly he is pressing them to get into their hearts a more distinct knowledg of Jesus Christ's Person and of the

That Christ was born of a Virgin so his Manhood 〈◊〉 without sin spotless and endued with the Spirit without Measure 〈◊〉 He did in his Holy Actions fulfil the Law 3. All his sufferings 〈◊〉 taken in being at last made an offering for sin he being God as well 〈◊〉 Man these Actions and sufferings are of infinite value now observe Reader not a word of this here in this place by J. C. but only in the general Righteousness manifested in him and by him Now what do the Quakers mean Let Pennington speak pag. 25. What Nature must these sacrifices be of which cleanse the Heavenly things whether of necessity they must be Heavenly If so then whether it was the Flesh and Blood of the Vail or the Flesh and Blood within the Vail Whether it was the Flesh and Blood of the outward Earthly Nature or the Flesh and Blood of the inward Spiritual Nature Whether it was not the Flesh and Blood which Christ took of the first Adams Nature or that of the second Adam's Nature Now John That Righteousness that in the fulness of time was manifested in Christ and by Christ was only the Obedience and Sufferings and Sacrifice of that Spiritual Heavenly Flesh and Blood of the first Adam's Nature that was in the Vail that of the Vail the Body and humane Nature that he had from the first Adam the Righteousness of this and the Sufferings of this is nothing Now let the Reader view the Harlot She is known now She is in her own Whorish Attire J.C. pag. ibid. And in due time made mine by the work and application of the Spirit in my inner parts Answ True we say that this Righteousness spoke of is really made mine thus The Spirit works Faith in my inward parts whereby I view it apprehend it receive it for my self having need of it therefore called so often the Righteousnss of Faith Through faith in his 〈◊〉 in Rom. 3. and it is really mine Faith is the substance of things hoped 〈◊〉 But now hear Penington Mysteries of the Kingdom pag. 17. Convered to the Creature in and through the seed and brought forth in the Creature by the seed and the Creature united to Christ in the seed here is Justification of Life This is the application of the Spirit in their sence This Righteousness is the Light Christ the heavenly flesh that was in the vail The seed through which it is conveyed is Christ and the Seed that brings it forth is Christ and the Seed in which the Creature is united to Christ is Christ the Light within every man The sum is then acc●ording to Penington Christ the Light in every man is conveyed to the Creature by Christ and brought forth by Christ and the Creature is united to this Christ in Christ the Light This is John Crooks application of the Spirit Deny Peningtons Divinity if thou darest J. C. parag ibid. And God is well pleased or satisfied in and with him in whom I am accepted and not for works of righteousness that I have done nor yet for the works sake only or quatenus works though wrought in me by his Spirit but in and for the sake of him that works in us and for us Isa 26.12 Answ Would any think that it is the same man that writes a little further so much against my asserting that our own Righteousness consists in those Vertues and Gifts that the Holy Spirit works in our minds and that this is not the Righteousness in which we are accepted Oh would not any think that John had fully yielded herein to me and that he was very sound in this point and no Papist But now pray let us conster it by their own Dictionary and see what it will speak And God is well pleased and satisfied in and with him If this him was to be understood of the true Christ we need not one word further But Remember what the Quakers Christ is viz. the Heavenly Flesh Blood and Bones that came down from Heaven not Jesus of Nazareth and it is the man in every Male and Female that preacheth among the Quakers it is nothing but the Light in every man which is called the Spirit in the inward parts immediately before God is well pleased with this and satisfied with the Light and I am accepted in the Light he means and not for the works of Righteousness which I have done here is Pauls words but the Quakers sence still no but for the works of Righteousness that the Light does and are wrought in the Light that every man hath Naylor Love to the lost pag. 64. yet it is speaking of self-Sanctification and Mortification the Work of God wrought by Christ in the Believer whereby such become his workmanship in Christ Jesus wrought into 〈◊〉 Obedience and his Obedience into them in the measure till they 〈◊〉 of one heart one mind one Soul one Flesh one bone one blood 〈◊〉 one Obedience and one Life and that it is no more we that live 〈◊〉 Christ that lives in us Now by this line you may fathom to the 〈◊〉 the Mystery of works of Righteousness which he hath done i. e. J. C. did them not but Christ the Light in him it was the Obedience of that Light wrought into him and he made one Soul flesh blood with this Christ the Light in every one ye know what Naylor made himself Thou now Reader sees the snare and trap uncovered this Divinity will bring you to this that the Personality of J. C. is lost and his personal actions are all lost when he prays or preaches it is Christ Prayeth and Preacheth not John Crooks and that Christ and he are both one Person Such monsters have been among the Quakers J. C. not for the works sake only or quatenus works though wrought in me by the Spirit Answ For the works sake only why then J.C. thou would have the works that are wrought by the Spirit have some share in acceptation thou would not have it only for their sakes which we may thank thee for but partial causes they must be Christ of himself and his Merit is not sufficient unless something wrought by the Light in us doth joyn its Merit with him but this Phrase quatenus works why if not as works how 〈◊〉 as they are Christ the Light and his Obedience as before according in Naylors sense J. C. Wrought in me by the Spirit but in and for the sake of him that works all our good works in us and for us Answ That is plainly it is for the Lights sake in which the Quakers works all their works that the Quakers do are accepted and which doth work all their works in them and for them J. C. pag. 10. Thou believest to be saved by a Righteousness wholly without thee reckoned but not real which Righteousness Christ wrought 1600. years since Answ And I do J. C. solemnly profess in the presence of God Angels and Men that I believe that Righteousness

compares this blessed Light which hath done all this 〈◊〉 for him to the Egyptians which grievously and wickedly oppressed 〈◊〉 afflicted the people of Israel on whom the Lord sent his Plagues because of their Cruelty which they exercised upon his people as may be seen in pag. 18. And yet confessed he had Joy and Peace and Comfort and 〈◊〉 in Spirit under these Taskmasters which the poor Israelites had 〈◊〉 but cryed to the Lord as may be read in Exod. 3. and so no fit but a wicked and unrighteous comparison which the Lord will one day judg him 〈◊〉 Reply Thou and thy Brother Crisp are very Angry with the young Man I perceive for making use of this Comparison in pag. 18. of the little Book Crisps piece is nothing but a meer paraphrase upon this Comparison which will be Answered here besides what the young Man hath written concerning it to vindicate himself How easily be ye stirred if any reflection be but seemingly cast upon the Light more Zealous you be here than if any should reproach the person of Christ for many of us are perswaded and upon good Grounds that you Believe there is no such person as Jesus Christ God and Man But why so moved ye be jealous for your God the Light there being no just ground given you might as well be angry with the Apostle for comparing the Covenant of works to Agar saying it gendreth to Bondage Gal. 4.24 and all that are under this Covenant to Ishmaels Children of the Bond woman to be cast out thou mightest as well say that the Apostle here in this place compares the Light within to Agar and it's Children to Ishmael and call this a wicked unrighteous comparison that God will Judg Paul for one day as to speak this of the young Man who only sets out by this Comparison that estate and condition that he was in before Christ did savingly reveal himself to him by his Spirit when he followed the Quakers Light within as his Guide which led to the way of the Covenant of works to obtain Life by his own doings wherein he had some Carnal false Peace and satisfaction as the Israelites had in Egypt upon performing their tasks not being beaten when they did that which was required but had Garlick and Onions and Meat to the full in remembrance of which they had frequent longing desires to return there was something then desireable to their Carnal Appetite so it was with this young Man and with every one under the Covenant of works they have Peace in their Consciences as long as they are toiling for Life and Salvation in some external things but no Peace arising any other way whereas afterwards when in Can●an the Israelites had not these Tasks imposed on them neither were they beaten for the neglect of them but were free from this Bondage and had an inheritance given them of God and were to serve Christ in the improvement of these good things he had given them Thus the young Man upon the Faith of the Gospel was set free by Christ If the Son shall make you free ye shall be free indeed John 6 36. He saw now a better and more compleat Righteousness in Christ his Head without him than that which was wrought in him hereupon he had a better Peace drawn from a surer ground that would endure Being justified by Faith we have peace with God through our Lord Jesus Christ Rom. 5.1 and so there must needs be sweet and steady Peace of Conscience for who can lay any thing to the charge of God's Elect God Justifieth who can Condemn Rom. 8. he now continueth in his Duty but from another principle to another end than when a Quaker viz. The Life of Faith doing what he doth not for fear of a whip like an Egyptian o● Turkish Slave for fear of Hell-fire and the Wrath of God but what he doth he doth it now with delight and sweetness it 's pleasant this is Love that we keep his Commandements and his Commandements are not grievous 1 John 5.3 now he aims not only at himself in his obedience which one under the Covenant of works doth and therefore his Righteousness is nothing worth it is but Hypocrisie but he aims now 〈◊〉 Glory of Christ and would not leave Holiness in case his hapness was not concerned in it So that this Canaan is not as thy Brother 〈◊〉 weakly insinuates a Canaan of Loosness but Godliness where the 〈◊〉 of God is there is Liberty the Christian walks in the Royal 〈◊〉 of Liberty not fearing the loss of Salvation because it is sure 〈◊〉 Election and Purchase and Christ hath taken possession of it for 〈◊〉 already although he comes not up to that height that the Law ●●●ires and do not they Love God more and obey better that apprehend the Love of God in Christ unchangeable towards them than those that after all their toil fear they may fall short The Pharisees fasted oftner than Christ's Disciples but were not so really Godly as they what is all Obedience without Love and how can there be Love but by apprehension of God's Love to use I find nothing in Pag. 32 but vain Repetition till I come to that Paragraph that begins thus viz. Take heed of the Sin against the Holy Ghost for it is near when that which casts out Devils is called Beelzebub 〈◊〉 how you sport your selves with a consuming Fire Reply Is it not Blasphemy to say that the Light that every Man hath all the Heathens have that worships Devils every unclean Adulterer every Murtheren Thief and Robber hath is Common and ●ssential to Man as his Soul Conscience Reason in a word is Nature That this is the Holy Ghost who is God of the same Nature and Essence with the Father 2. To say that the Light within every one hath power to cast out Devils 3. That it is a consuming Fire which here thou dost Observe this is the third time of Baylies Blasphemy making the 〈◊〉 to be the very omnipotency and Justice of God which are himself Bayly in the fourth Paragraph Whether the Lord requireth Obedience and Service and Worship to any other Light or Spirit of Christians but 〈◊〉 own Reply The Lord requireth Obedience of Christians to the Magistrate yet the Magistrate is not the Spirit of Christ to the Moral Law yet 〈◊〉 not the Spirit to Officers in Churches to the Light of Nature and Conscience yet are they not the Spirit of Regeneration Worship to any other Light thou sayest● Here thou dost plainly imply that the Light within may be Worshipped for thou surely speakest of Divine Worship as it was in Naylor this is the fourth time of thy abs●●● Blasphemies yet in the next breath saith It is but a Plant of the 〈◊〉 ●thers Planting yet such a Plant as it is a Tree of Life and a con●●●ming Fire and that which casts out Devils and to be Worship● Those Plants spoke of in Matth. 15. which

Pardon Peace Holiness Eternal-Life This word Drink is but a Metaphorical word implying that we can have no Benefit nor Good by Christ except there be an Application by Faith Baily For out of the heart proceed evil thoughts and Mark 7.21 22 23. From within out of the heart of Men proceed evil thoughts Adulteries and defile the Man Now must not these evil thoughts be purged out But how and by what means must these evil thoughts be purged Seeing they are within Must not the Antidot be taken inwardly when the Poison is within What is it that must cleanse but the precious Blood of Christ Reply This is the sum of what thou sayest in Pag. 43. We grant that sin comes from within therefore is there a Fountain within from whence these evils flow which we call Original sin Every Man is tempted Jam. 1.14 When he is drawn away of his own Lust c. Rom. 7. Sin wrought in me all manner of Concupiscence This the Quakers deny Now Man in his Natural state can do nothing else but sin Gen. 6. The Imagination of the thought of his heart is only evil continually notwithstanding all the Light he hath within Hereupon must there needs be great defilements upon his Mind and Conscience 1 Ti●● 15. Their Mind and Conscience are defiled This defilement consists in the guilt of Sin and in the power and presence of sin These defilements must be taken away and there is nothing will do it but the Sufferings and Blood of Christ Now the guilt of sin is taken away by God's Act of not imputing sin to us upon Faith Which Faith is wrought in us by his Spirit in that Christ was made sin for us 2 Cor. 5.21 As for the power of sin this is broke in us by the New Creature and Sanctification which begins in Faith on Christ Now as this work is carried on in the Soul so the presence of sin is more removed But it 's the will of God that the work of Sanctification should not be so absolutely perfect in this Life So that Sin hath some presence in the best of Saints yet no condemnation to them because they are in Christ See then we are for an inward work upon the heart of Man a work of Sanctification which the Light of Nature will never produce but there is a necessity of the Spirit of Grace to be given This work is but the Fruit of the shedding of the Blood of Christ Thereupon it is that we have Faith given as well as pardon Phil. 1.29 To you it is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the behalf of Christ not only to believe c. All this pains Baily that thou hast taken is only the Reader now seeth to throw down Christ's glorious Person and set up corrupt Nature in his place And by Blood and purging c. is nothing meant by you but the Light within and Obedience to that I would not omit any thing that hath the least shew of Argument and desire thee Baily if thou write again to do the like by me The next Scripture is 1. Pet. 1.19 Baily Speaking of the Blood Did it not Redeem people formerly from their vain conversation Reply Yea it did and it doth now and nothing else It was not the Light within Many had this the Jews had it the Fathers of these he is writing to yet they walked in vain Conversation i. e. in error and superstitions after Traditions as he there speaks And so multitudes of Heathens at this day and many in this Nation But whoever Christ hath died for shall effectually be called from such a Conversation The offering up of himself was the Meritorious cause of all Holiness Whoever then walk in the vain Conversation of error false Worships Superstitions Wickednesses to the end manifest Christ never dyed for them They were not Redeemed nor bought with his precious Blood In the last Parag. of the 43. pag. thou speakest of the Indwelling of Christ in his people by his Spirit 2 Cor. 6. I will dwell in them c. And of his presence in the Gospel-Churches walking in the midst of his Golden Candlesticks Reply Both these surely are consistent with Christ's being a person without and all his suffering without These all are but Fruits of Christ's dying for his Church But before I leave this one Scripture in Prov. 16. thou hast viz. By Mercy and Truth Iniquity is purged What meanest thou by this I am afraid thou art a down-right Papist The Papists say that by Alms-giving Iniquity is taken away Dost thou think so For that is Mercy So by doing to others as we would be done by is sin pardoned for this is Truth and Righteousness Speak out Is there any thing that Man can do which thou dost here imply that can take away his iniquity Is this the Blood that thou owned'st before Then may many unclean Drunkards have their iniquities purged yet remain so For several of them it 's known are merciful to the Poor and true in their Words and Promises and Righteous in their Trades Surely then it is more safe to understand this Scripture of the Mercy and Truth of God his Mercy promising forgiveness through Christ and his Truth in making this promise good Thus is Iniquity Forgiven Redeemed Covered In the Hebrew it is in Mercy and in Truth is iniquity redeemed or covered Thou art a very unhappy Man in citing Scriptures In the 44 and 45. pag. I find nothing of any weight or Argument Let the Reader view it Much of pag. 44. is the very same that he said before of me and of the young Man he sends some shot in Railing in Parag. 2. and breaks forth into the Praises of the Quakers and Thraso-like boasts in his confidence And thus goeth on threatning all but themselves as Babylon and Antichrist At length concludes pag. 45. in the 4th Parag. in Prayer He begins thus viz. Arise O God c. he ends with a Doxology viz. To whom be everlasting Praises Glory and Thanksgiving from all that know thy Name God over all Heaven and Earth blessed for ever and ever Hallelujah Now I have read over the Prayer once again I find not one word of Christ in it nothing desired in his Name or for his sake and am greatly jealous and desire therefore to be satisfied in this Question having said so much before as thou hast Whether thou dost pray this Prayer to any other Person or thing than the Light within which thou callest here God over all Heaven and Earth blessed for ever giving Halelujahs to it If thou write again I pray thee resolve me who thou prayest to and why not in the Name of the Mediator Jesus In pag. 46. The Reader may see much of the same he had before applying himself to me calling me to an account for what I have written appealing to my Conscience Where there is this passage Parag 1. And see if thou canst stand by them when