Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	scripture_n	word_n	3,199	5	4.1165	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65832	An abstract by way of index of some very unsound and some other very antichristian passages collected out of G. Whitehead's and W. Penns books, plainly contradicting their late creeds one signed by W. Penn at Dublin in Ireland on which the B. of Cork hath made some seasonable remarks, another signed by G.W., called A few positions of the sincere belief and Christian		1699 (1699)	Wing W1886; ESTC R30196	10,102	15

for the Lord of Hosts hath purposed and who shall disanull it Isa 14. 27. But according to G. W. Men can and do often disanull it and change it as for the instances in Scripture of either promises not performed or threatnings not executed they were and are conditional and do all either express or imply some condition not in the will and purpose of God but in Men whose conditions do oft change and therefore the veracity of God is sufficiently demonstrated without any change or shadow of change in the Thoughts or Purposes of God And indeed such who hold that God can change his Thoughts and Purposes must consequentially hold that he has not an infallible and perfect knowledge of all future things and accordingly such who professedly hold the last hold the first for if Men had an infallible knowledge of future events they had no need to change their thoughts the changes of Men's thoughts and designs do naturally proceed from their want of the knowledge of future events but no such defect can be in God and therefore no change all manner of change being contrary to the Nature of his Infinite perfection POST-SCRIPT containing a Request to the Friends of G. W. and W. P. Friendly Reader PLease compare the late Creeds of those two Persons and the above-mentioned Passages ●●irly collected out of those two Men's Books ●hich for most part are more amply set down 〈◊〉 G. K.'s Three Narratives especially his last 〈◊〉 thou wilt find them most expresly contradi●ory and inconsistent one with another which ●fficiently shows the great disingenuity and fal●●●y of many of the Teachers and Writers a●ong the People called Quakers who say they 〈◊〉 not changed but are the same as ever since they 〈◊〉 a People in their Doctrins and Principles 〈◊〉 Faith as God and Truth is the same and par●●cularly of G. Whitehead who doth say in the end 〈◊〉 his late Creed Printed at London 1698. having ●●is Title a few Positions of the sincere Belief and ●●ristian Doctrine of the People called Quakers to 〈◊〉 misrepresentations and calumnies about the 〈◊〉 containing Twelve particulars These things we sincerely believe and own and we know no Doctrine or Principle preached main●●ined or received among or by us since we ●ere a People contrary to these before-mentioned nor do we own any contrary thereunto Surely he who can reconcile and render consistent the Articles of those Creeds with the Passages above-mentioned fairly collected out of their Books and many more that might be collected can reconcile the greatest real contradictories Truth and Error Light and Darkness Christ and Antichrist But G. W. as he has formerly exprest himself in Print thinks to save his Infallibility by telling the World he seeth cause otherwise now to word the matter though he and his Brethren have the same sense still as formerly i. e. whatever their seeming belief now is yet their sense is the same as is exprest in all their former Books and in the Passages above-quoted they are semper idem still the same and still they hold the Light within every Man is sufficient to his Salvation without any thing else i. e. without Christ's Death and Sufferings and mediation for us in Heaven and Faith in him all which are something else to be sure than the Light within either Saint or Heathen In the Conclusion the more sincerely minded among the People called Quakers are earnestly requested that they would effectually deal with thefe two Men. G. Whitehead and W. Penn to make an Index expurgatorius and rase out of their Books those and many other the like and as bad Passages that are to be found in their Books seeing it is as clear as the Sun shine at noon that they do manifestly contradict their pretended late Creeds and Professions and without the doing of which they cannot in justice be reputed sincere in their late Profession seeing they profess they are not changed but have the same Faith and Doctrine as ever they had And if G. Whitehead and W. Penn should be prevailed upon by the importunity of the more sincere-hearted among that People and that God should turn their hearts to so good a work as fairly and freely to retract their former Errors and either disown their former Books or make an Index expurgatorius to purge out whatever is a miss in them their Example being the Principal leading Men now among the Quakers since the decease of G. F. R. B. S. Crisp and others would have a great influence on their Brethren to do the like and both to approve them and joyn with them in so good a work and it might be hoped that in a short time some general Reformation would ensue among that People in Doctrine that would greatly contribute to sanctity of Life But if this be not done and that timely what may be expected but an extraordinary breach to happen and an open spiritual War among themselves things being come to such a Crisis that if this Remedy be not applyed the Divisions and Contentions that will ensue in all probability will make a great scattering and desolation among them however some ignorant Persons among them glory in their Unity Strength and Increase Given forth by some Friends of Truth belonging to the Meeting at Turner's Hall and some Friends in the Country in unity with them London the 10th 1698. FINIS ●●●don Printed for the Author and are to be Sold by B. Aylmer at the Three Pidgeons over against the Royal Exchange Cornhill and C. Brome at the Gun at the West-end of St. Pauls 1699. See his Book the Dipper plunged p. 13. Nature of Christianity pag. 18. p. 29. p. 41. Light and Life within p. 51. Truth defending the Quak. p. 23. p. 65. p. 66. p. 7. p. 9. p. 22. Light and Life within p. 16. p. 17. p. 24. 47. p. 26. p. 38. p. 43. p. 40. p. 65. p. 56. p. 58. p. 59. 60. p. 8. Christ ascended above the Clouds p. 21. 22. p. 29. p. 69. Answer to T. Danson's Synopsis p. 18. Antidote p. 28. Divinity of Christ p. 57. Voice of Wisdom p. 36. Innocency Triumphant Article 10. Christian Quaker p. 353. Light and Life within p. 70. Christian Quaker p. 59. p. 72. p. 100. p. 100. Light and Life p. 18. p. 49. p. 55. p. 64. p. 69. p. 44. See W. P.'s serious Apology p. 146. The Guide mistaken p. 25. p. 26. p. 30. Answer to a foolish Libel p. 18. Quakerisme a new Nick-name for old Christianity p. 12. ● 6. Address to Protestants p. 119. 2 Edition Presace to R. B.'s Works p. 36. supposed to be W. P. and approved by G. W. Rejoynder p. 335. p. 335. The Christian Quaker p. 97. p. 98. Rejoynder p. 179. Reason against railing p. 9. Christian Quaker p. 99. and 104. Reason against railing p. 138. p. 134. The invalidity of J. Faldo's Vindication p. 369. Reason against railing p. 150. Serious Apology p. 148. Rejoynder to J. Faldo p. 284. And not metaphorically only * Called a Testimony for the true Christ and his Light in confutation of R. Cobbet printed 1668. Divin of Ch. from p. 85. to 90. p. 270. Heb. 6. 17 18. Rom. 11.

was purchased by Christ for this he hath disputed against most eagerly 4. That tho' G. W. in some of his late Prints seems to own Christ's Humanity and particularly in his late Creed yet he hath let us know what he meaneth by it not the true earthly nature of Man having had an earthly Body such as Man had at his Creation as any part of him For all such bodily nature as coming from humus the ground whereof Christ consists as Man he plainly denies in that Book whereof he is thought the Author but if not the second days Meeting whereof he is a Member is accountable for it being given out by their approbation and he and they profess to be of one Faith but as humanity signifies Meekness Gentleness Mercifulness as opposite to Cruelty in this last sense he owns Christ's Humanity Judge Reader can there be a greater fallacy or greater Jesuitish equivocation under Heaven and in his Christian Quaker he most fallaciously distinguisheth betwixt Christ his having Flesh and Bones and consisting of it the word consisting only implying his Flesh and Bones to be a part of him and not the whole Christ 5. Whereas he quoteth Dr. Stillingfleet present Bishop of Worcester as being greatly on the side of G W. and other Quakers in opposing the Doctrine of Christ's satisfaction as God-man for which it is hoped he hath no ground 〈◊〉 were to be wished that Dr. Stillingfleet would in Print vindicate his Reputation from this infurious imputation cast upon him by G. W. and that after the worthy example of the present Bishop of Cork in Ireland Dr. Stillingfleet and others of best note in the Church of England would impugne those gross and vile errors rampant in the Quakers Books particularly in the Books of G. W. and W. Penn notwithstanding of their seeming Orthodoxy in their 2 late Creeds and conformity to the 39 Articles in point of Doctrine to the Church of England for surely their so doing would be as commendable and would do the like service to the Truth of the Gospel as the pious and learned works of Augustine and other Ancient Wo thies against the vile Heresies of Pelagius and others in those early times Again in his p. 11. of his Answer to T. Danson's Synopsis of Quakerisme T. Danson having affirm'd that Christ did satisfie as well agendo as patiendo p. 12. To this he answers 1. If satisfaction consists as well agendo as patiendo are not Christ's Inward and Spiritual Operations included in his doing or works for Man's Salvation How then can Man exclude them and think himself wholly acquitted and yet in his Sins by the Suffering and Death of Christ without as a full compensation and satisfaction in his stead Note again Reader how tho' before he placed that satisfaction wholly in God yet now he would divide it and make one part of it to consist in what Christ did outwardly for us in his Body of Flesh when upon Earth and another part of that satisfaction to consist in the Inward and Spiritual Operations or Works which Christ worketh in Men which is grosser than any Popery or at least the grossest of any Popery in this case for tho' the Papists maintain that Men are justified by good Works wrought by the Spirit in them and which the Spirit helps Men to work and that these good Works are meritorious of Justification yet we do not remember that we ever heard or read that any of the Popish Authors make the good Works of the Saints wrought in them by the help of the Spirit any part of Christ's satisfaction to Divine Justice for they distinguish betwixt Christ's satisfaction and Men's Justification the satisfaction of Christ consisting in those Actions and Sufferings of his which were only his and wherein Men had no part nor share according to that Isaiah 53. I have tread the Wine-press alone c. and God hath laid on him the iniquities of us all But according to G. W.'s notion Men have a part or share in that satisfaction for the good Works that Christ by his spirit Works in Men are the Works of Men and not the Works of Christ or the Spirit only yea formally considered they are only the Works of Men for it is not Christ in Men nor the Spirit that believes repents obeys but it's Men that believe repent obey by the help of Christ and his Spirit which works of Men not perfectly answering the perfection of God's Law cannot be any satisfaction to Divine Justice Here he confounds Christ's satisfaction which only belongs to Christ as his work without us and the work of San●tification needful to be wrought in us by the help of the Spirit which ought to be distinguished and are plainly distinguished both in the Scriptures and generally in Christian Authors for tho' Men's Sanctification is no part of satisfaction to Divine Justice yet it is altogether necessary in order to make Men capable of the Spiritual Blessings purchased to Men by Christ his satisfaction for them Again G. W. in his part of the Christian Quaker answers to his opponent having said that Sin itself cannot cause God to alter his purpose this he says is not only a great mistake to say Sin cannot cause God to alter his purpose as in this case but also gives a great liberty to Hypocrites who believe they are eternally Elect Persons to continue in Sin and Presumption and he plainly asserts that God's declared thought or intention may be altered as the condition of Men changeth from evil to good or from good to evil for which he cites Jer. 18. 3 4 5 6. Note Reader how G. W. who is so ready to charge his Opponents with Blasphemy is guilty of it too much making God like mortal Men not only capable of suffering but of altering and changing his thoughts and purposes so making him mutable with whom there is no variation nor shadow of turn grounding his false notion on his perversion of Jer. 18. 3 4 5 6. as if it were to be understood strictly and after the manner of Men which ought to be understood in a metaphorical sense only and is there no other way to deal with Hypocrites and beat them out of their false hopes and persuasions but by rendring the unchangeable God like to changeable Men. If it be once granted that God's Thoughts and Counsels and Purposes can be changed we have no certainty but that his whole declared Word and revealed Will may be changed yea not only what he hath promised but what he hath sworn may be changed which is expresly contrary to Scripture that saith that both his Word and his Oath are immutable things and if so then surely his Thoughts are no less immutable yea the immutability of his Counsel is expresly mentioned Heb. 6. 17. his gifts and calling are without Repentance his Counsels of old are Faithfulness and Truth Isai 25. 2. his Word is for ever setled in Heaven Again