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	spirit_n	true_a	2,352	5	4.6188	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63382	A true and faithful accompt of the most material passages of a dispute betwixt some students of divinity (so called) of the University of Aberdene, and the people called Quakers held in Aberdene in Scotland, In Alexander Harper his close (or yard) before some hundreds of witnesses, upon the fourteenth day of the second month called April, 1675. There being opponents John Lesly. Alexander Shirreff. Paul Gellie. Mast. of Art. And defendants upon the Quakers part. Robert Barclay and George Keith. Præses for moderating the meeting, chosen by them, Andrew Thomsone advocate: and by the Quakers. Alexander Skein, sometime a magistrate of the City. Published for preventing misreports, by Alexander Skein, John Skein, Alexander Harper, Thomas Merser, and John Cowie. To which is added, Robert Barclay's offer to the preachers of Aberdene, renewed and re-inforced.	Keith, George, 1639?-1716.; Barclay, Robert, 1648-1690.; Skene, Alexander.	1675 (1675)	Wing T2467BA; ESTC R222395	25,300	72

Anabaptists and slighting them as a sort of Hereticks yet one with them in the ground and in this particular work and service also to carry on the great designe of Antichrist These are some Masters of Arts Students of Divinity as they call themselves in the University of Aberdene who openly in the hearing of divers hundreds of people some whereof were sober and judicious did oppose the inward evidence of the Spirit of God in his people as not being a sufficient evidence unto them unless they could give an evidence of it unto others even their very Adversaries that they were inspired and so if we the people called Quakers could not give an evidence of this unto these our opposers we were but deceivers After it had been shewn them that Papists Jesuits used the same Argument against all the Protestants that indeed did more militat against them out of the Papists Quiver than out of these our Adversaries Quiver against us I produced the Testimony of the Scripture as the best and most convincing outward evidence that could be given as a witness to the Doctrine and Principle of Immediate Revelation and Inspiration of the Spirit of God owned by us as being in all men in some measure and consequently in us This is I say not the the best and most principal evidence nor the greatest that we have unto our selves or unto one another who are gathered into the same Faith Spirit and Power for that is the immediate evidence of the Spirit in our hearts which witnesseth both to our selves and to one another that we are the Children of God but it is I mean the Scripture the greatest outward and visible evidence that can be given unto our Adversaries who in words own the Scriptures as their only Rule and chiefest evidences And in doing so I followed the example of our Lord and Saviour Jesus Christ who while he reasoned against the Jews who professed to own the Scriptures but denied him he brought a testimony for himself out of the Scriptures which they in words owned as their Rule Search said he or ye search the Scriptures for in them ye think ye have eternal life and these are they which testifie of me Now thoug● Christ his own immediate Testimony should have been received as greater than any of his Servants such as Moses and the Prophets were yet he used this as an Argument against them as bringing them to their own Rule and said he had ye believed Moses ye would have believed me for Moses wrote of me And he laid again I have a greater testomony than that of John and yet John was the greatest of all the Prophets So in like manner we say We have a greater testimony to Christ Jesus by his Spirit and Power revealed in us than the testimony of Moses and the Prophets even than John who was the greatest But when we produce the Testimony of Moses the Prophets and Apostles as an evidence to the truth of what we affirm I say it should be received by our Adversaries who own the Scriptures as their chief and only Rule For either they should receive it or not receive it if they should receive it then they are faulty who in the late Dispute at Aberdene did refuse to receive the evidence of the Scriptures as from us only because we say we have a greater to wit that of the Spirit within us although we own the Scripture as the greatest visible and outward evidence that we can give to our Adversaries If they should not receive the Scripture evidence and testimony as from us because we say we have a greater to wit that of Christ himself immediately in us by his Spirit then they must needs also say for the same reason that the Jews ought not to receive the testimony of the Scriptures as an evidence for Christ because he said he had a greater and certainly he had a greater though they would not receive it nor could not as they stood in their prejudice and malice werewith they were filled against him who did not receive him Now this I say with freedom and boldness of Spirit to all those whether Papists Anabaptists Prelatical or Presbyterian Professors who with one mouth require of us an evidence that we are inspired or have a measure of the Inspiration of the Spirit of God and Christ in us I offer unto all of you the Scriptures for an evidence of this truth viz. that the Quakers so called have a measure of the Inspiration of the Spirit of God and Christ in them for according to the Scriptures testimony Christ the true Light enlighteneth every man that cometh into the world and his illumination is his inspiration I profess sincerely in Gods fear that the Scriptures Testimony is to me as full and plain and convincing to prove this Truth viz. that an Illumination Manifestation and Inspiration of the Spirit of God is given to every man is in every man as to prove this truth that Christ who according to the flesh was born of the Virgin Mary was the promised Messiah now if we can prove from Scripture that all men have in them a measure of this Divine Illumination and Inspiration by the Spirit of Christ we have gained our point which is that we have also a measure of the same in us for ALL MEN doth comprehend us called Quakers as well as other men I see not what our Adversaries can with any colour object against this evidence from Scripture but this that they will deny that the Scripture bears testimony to this Universal Illumination or Inspiration of the Spirit of God in men But this brings the matter of the debate from being personal to be doctrinal so puts us upon equal terms at least with all our Adversaries especially Prelatical Anabaptistist and Presbyterian Independent opposers whatsoever who say the Scriptures are their chief and only Rule And though our Adversaries say the Scripture doth not testifie to that universal Inspiration of the Spirit of Christ in men that moveth us not more then when the Jews denied that the Scriptures bore testimony to him that was born of the Virgin Mary to be the Christ We are able by the help of God to prove from Scripture the truth of this Doctrine of Divine Illumination and Inspiration in all men and consequently in the Quakers as much as they or any professing Christianity upon earth can prove any Principle or Doctrine of their Faith Secondly we are able and do offer by the Grace of God against all our Opposers whatsoever to prove from the Scriptures Testimony that this universal Inspiration and Illumination of Christ by his Spirit in men is a sufficient evidence of Truth and Rule of Faith and Life in all men and consequently in us called Quakers Thirdly that this Divine Inspiration and Illumination where it is not wilfully resisted and rejected but regarded and attended is a greater evidence than the Scripture is and witnessed by the Scriptures Fourthly and yet the Scripture is the greatest visible and outward evidence that either we or they can give of their Rule I shall conclude with a reasonable demand to these Young men Masters of Arts their Masters and Teachers which is this Whether they own these Assertions Affirmations and Arguments of their Scholars in the late Dispute as followeth viz. That whatever is of God is God that the Scriptures according to the Quakers is fallacious and can beguil us that the Baptism with the Holy Ghost is ceased and the rest of their Discourse inserted in this foregoing Treatise If yea Let them declare so much to the people who are greatly stumbled at these their expressions even divers of their own Church if nay then let them publickly reprove and disown those words otherwise not only we but many others will say ye have both taught and allowed them so to affirm G. K. And it may here be observed that afterwards J. L. speaking reflectingly against the Quakers said it was no railing to speak the truth which was all we pleaded for I appeal to all Logicians if when any thing is subsumed in a Syllogism which is neither in the first Proposition nor in the Conclusion whether that Syllogism hath not four Terms N●te divers of the Auditors were displeased with their going from the Theses See 1 Cor. 7.6 compared with 40. verse See Acts 16.7 As in the third person in the Imperative exeat Let him go is permissive Note that while this young man was prosecuting his Argument J. L. did insolently intrude himself and interrupted him and they spoke of them three at sometimes

A True and Faithful ACCOMPT OF The most material Passages of a Dispute betwixt some Students of Divinity so called of the University of Aberdene and the People called Quakers held in Aberdene in Scotland in Alexander Harper his Close or Yard before some hundreds of Witnesses upon the fourteenth day of the second Month called April 1675. There being Opponents John Lesly Alexander Shirreff Paul Gellie Mast of Art And Defendants upon the Quakers part Robert Barclay and George Keith Praeses for moderating the meeting chosen by them Andrew Thomsone Advocate and by the Quakers Alexander Skein somtime a Magistrate of the City Published for preventing misreports by Alexander Skein John Skein Alexander Harper Thomas Merser and John Cowie To which is added Robert Barclay's offer to the Preachers of Aberdene renewed and re-inforced Act. 4.27 For of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the People of Israel were gathered together London Printed in the Year 1675. The Epistle Friendly Readers FOrasmuch as our opposers threatned they would Print an accompt of the debate and boasted of a victory we thought it our concernment for the Truths sake and to undeceive these that may be abused by such reports to give this true and faithful accompt of what past which we are confident all the impartial and attentive Auditors will affirm to be a true accompt neither is there any one Argument omitted that we can remember of or any thing added There were many things spoken extrinsick from the matter and somtimes confusedly two or three of our opposers speaking often at once and also some others that were not concerned as particularly one Brown the Bishops Chaplain who though he refused to Subscribe the Articles and so was excluded from speaking did often most impertinently interupt and intrude himself But these being only transcient and no Arguments insisted on we have not inserted them studdying to keep to the matter and we do faithfully declare that we have herein dealt impartially according to our memory as we hope such serious Auditors as may read this will acknowledge So leaving you to the perusal hereof we rest Your Souls well-wishers Alexander Skein John Skein Thomas Mercer John Cowie In the first place the Articles were read which are as followeth 1. IT is hereby declared that this is to be a private conference betwixt the Students of Divinity so called of the Colledges of Aberdene and the People called Quakers as a fulfilling of any Challenge wherein these Students may be included within the Theses set forth by Robert Barclay or may have received from any of that People but abstract from the Publick Challenge given to the Preachers in general in the end of the English Theses because it is offered with particular condition of having the Publick places to dispute in before the Auditories before whom they conceive they have been misrepresented 2. It is provided that when any of either Party is speaking if any of their company offer to speak he that is speaking is to be silent but if two of a Party speak at once he that is seen to obtrude himself shall be judged impertinent and excluded thereby from farther access 3. That each speaker on any of the sides have full liberty and time to speak without interruption of the contrary Party and that he that interrupts shall be debarred from farther speaking 4. That each side abstain from School-terms and distinctions as much as possible but if any use them that they may be opened to the People in plain English so that any of ordinary capacity that are not educated in Colledges may understand them 5. As for Retortions they must not be impertinent and from the purpose and none shall be so insisted on as to divert us from the point or turn the Opponent into the Respondent 6. The day appointed for the Conferrence is the fourteenth of April in the Year one thousand six hundred seventy five being the day called Wednesday the place is to be at Alexander Harpers House or Close in case the Gray-Fryers Church so called cannot be obtained and that the Conferrence is to continue from two to five a Clock in the After-noon 7. Both Parties shall endeavour to procure a Praeses to moderate but not to have any decisive judgement yet if such a one cannot be procured the Conference is not to be broken up 8. And it is hereby declared that both Parties intend this for mutual edification and therefore intend to abstain from any thing that may obstruct so good an Event 9. It is likewise agreed that none shall have liberty to speak but those that have or shall Subscribe before the Dispute begin these aforesaid Articles Here Alex. Skein one of our Friends chosen Praeses for Us because we could not at that time procure another standing up with the other Praeses Studient It was condescended that no Quaker should be a Praeses Quaker We are wronged for we never condescended to any such thing and seeing ye have chosen one of your way how can we be hindered to choose one of ours Andr. Thomsone their Praeses There needs no debate in this matter for we are chosen not to have any decisive judgement but only for the Moral part to take notice if the Rules be observed or whether ye keep to the purpose Then John Leslie had a long and tedious discourse concerning what was fit to be done and how we ought to dispute G. K. Praeses I suppose we came not to this place to hear from this Young man a long Logique discourse R. B I desire to be heard we being a People so generally misrepresented as heretical and erroneous did conceive our selves obliged to give a true and faithful account of our Principles which I did in a certain Paper now under debate and that our innocency therein might appear there was a Challenge added to the end of it offering to defend these our Principles if we might be allowed so to do in these Publick places where we have been so much misrepresented and against those Persons who had there so often traduced us To which having received no Answer some of the Studients of Divinity come to us and signified that they looked upon themselves as concerned because mention is made of such in the beginning of that Paper To whom we answered that they were not the Persons challenged by Us as not being the Publick Preachers that had misrepresented Us But seeing they were desirous to debate the matter we were not unwilling to render to any a reason of the hope that is in us and therefore should not decline it And forasmuch as some did object that we were at a loss as engaging with them because there would be little advantage in case we had any victory and a greater reflection should we appear to be at any loss To such we had and have this to say that as we are not afraid to