Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	deed_n	light_n	manifest_a	2,272	5	9.7572	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65867	The glory of Christ's light within expelling darkness being the sum of the controversie between the people called Quakers, and some of the non-conformist priests, as manifest at two publick disputes in Essex : between George Whitehead (called a Quaker) and Stephen Scandret (Presbyter) being at the latter dispute assisted with five more of his brethren, the priests, to wit, Nathaniel Barnard, Henry Havers, Henry Coleman, Nath. Ball, and Robert Billoes : wherein are several.	Whitehead, George, 1636?-1723.	1669 (1669)	Wing W1930; ESTC R39125	35,191	47

he saw himself and sin to be exceeding sinfull and it was the Law of the Spirit of Life in Christ that was inward and spiritual that made him free and this was his Rule in the converted state when he was come to serve the Lord not in the oldness of the Letter but in the newness of the Spirit But again how did this S. S. contradict himself in granting that the Spirit was to give the understanding of Scripture and did as certainly reveal the Mind and will of God as the Scriptures but then again in contradiction to himself asserted that the Spirit of God must be tried by the Scriptures whereby he still hath ascribed the Supremacy to the Scriptures and not the Spirit absurdly preferring the effect before the cause as if the Spirit of God were not sufficient to manifest it self to them that believe in it and yet be sufficient to lead into all Truth what gross ignorance and apparent contradiction is this our Opposer involved in certainly the Spirit of Truth is all-sufficient and must have the preferment among all that are spiritually minded And seeing it was granted by S. S. That where the Scriptures did not come the Light within was to be their Rule and the Spirit of God listned unto and obeyed but the Scriptures must be our only Rule who have them c. Upon this we query whether yet he will own the Spirit of Light within to be greater and preferr'd before Scripture as doubtless the Spirit of Truth that gave them forth is the greater and then we ask if the Heathen or Gentiles that shewed the work of the Law written in their hearts were led or guided by that which is greater then the Guide which the Christians now are to rely upon or whether or no professed Christians in England must be inferiour to the Gentiles or Heathen Let these things be seriously considered for Christ is given for a Light unto the Gentiles to be Salvation to the ends of the Earth and he said Believe in the Light that you may be Children of the Light and he that doth Truth cometh to the Light that his deeds may be manifest that they are wrought in God John 3. 21. So that here the Light is the Rule to manifest and try mens actions whether they are wrought in God yes or nay SECT II. S. Scandret confest That it was a spiritual Light and that it was the Light of Christ that every one was inlightned with G. W. asked him what Spirit it related to or was the Light of for the word that is the primative of the derivative SPIRITUAL is SPIRIT to this S. S. answered that it was the Spirit of God which it was a Light of c. Reply A plain confession no wit is the Light of the Spirit of God that is in every man enough to overthrow all our Opposers work to the contrary and his reason from his own and the Creatures darkness and mistakes against the sufficiency of the Light of the Spirit of God this is the Stone and Rock that breaks and will break him and such Opposers to pieces S. S. Objection The Light within doth not change all mens hearts all do not obey God it brings not all to God all heard not the joyfull sound all had not satisfaction in God therefore the Light within is not saving Reply The same he might as well object against the Spirit of God as against the Light of it which he hath confest to before for many had the good Spirit given to them who rebelled against God and grieved his holy Spirit therefore their hearts were not truly changed by it because of their Rebellion and they that rebel against the Light know not its ways because they abide not in its Paths Job 24. 13. and there are many who resist the Spirit of God and reject his Counsel until they are given over to hardness and unbelief Now what doth S. S. think that the Spirit or Light of the Lord will inevitable or irresistably inforce a change and Salvation upon rebellious gainsaying Persons who hate his Light and reject his Counsel if he suppose this why is it not inforc'd upon all in the same capacity what doth he render man like a Block or a Beast not to go or act in obedience or subjection but as he is forc'd or driven surely man hath a better capacity given him of God then so and seeing S. S. did confess That the Light in its common operations was in the unbelievers upon which we ask what those common operations are and what do they tend to and what is the good end of God in affording this Light of his Spirit to all and such operations in unbelievers surely if it be to their conviction and reproof for sin and evil God's good end and Will therein is that they may come to see and hate sin and evil and so be by degrees drawn out of it and find mercy peace and satisfaction with the Lord in forsaking sin and embracing righteousness surely the universal Love of God in giving Light to all is of this tendance and effect to all that really accept of his Love and good will S. S. The common Light may misguide a man for it may become darkness if the Light that is in you be darkness c. Answ. The Light of the Spirit of God is infallibly true and cannot misguide any neither is it proper or true to call this darkness for the Light in every man is confessed to be the Light of the Spirit of God however S. S. and such Blind-Guides to their own confusion may put light for darkness and darkness for Light as such whose minds and eyes are evil do and it was such that Christ spoke of who if they put darkness for light then how great was their darkness for to be sure no light in it self or in its own being can properly be called darkness S. S. Object Deut. 29. 4. Yet the Lord hath not given you a heart to perceive and eyes to see and ears to hear unto this day therefore c. Reply There were those who closed their eyes and stopped their ears as did the rebellious Jews Zach. 7. 11 12. Matth. 13. 15. and though these whom Moses reproved did not continue in the tenderness of heart and true Light unto that day yet it is evident verse 2. they had seen all that the Lord did before their eyes in the Land of Egypt and the signs and miracles verse 3. as also of the same people an ample testimony is given in Nehem. 9. what great things the Lord had done for them and how he gave also of his good Spirit to instruct them verse 20. SECT III. UPon the Question about Perfection S. S. affirmed That Perfection that is a state free from all Sin is not attainable in this Life but God would take his own time to do it in the other World after Death Sin shall never be wholly taken away in this

Righteousness of Faith without Sanctification S. S. Who affirms they are we own that Justified Persons are Sanctified But in contradiction he again affirmed thus We Sinners are Justified by the Righteousness of Christ imputed viz. Absolved from all our Sins from the beginning of our lives to the end Reply This gives a large Liberty to sin if men may sin all their dayes and yet think themselves absolved from all whereas that of Rom. 3. 25. which they instanced is thus concerning Christ viz. Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God It is not said for the remission of sins past present and to come nor yet of all our sins from the beginning of our Lives to the end neither is the guilt of sin taken away while men remain in the act of sin as falsly was affirmed by S. S. contrary to Job 10. 14. If I sin then thou markest me and thou wilt not acquit me from mine iniquity And to be sure men whilst Sinners are not made Righteous nor yet in a Sanctified state while actually Sinfull for while our Opposers confess that Justification and Sanctification are inseparable and that we are not Justified without the work of Sanctification in us how do they break the Neck of their own Cause in their pleading That men are imputatively Righteous and Justified and actively Sinfull This is a pleasant conceit to sooth up Hypocrites but when they come to see and feel the end of this Doctrine to be destruction they will not be able to sooth themselves up with it in Hell nor to tell God then that though they be really in Hell yet they are imputatively in Heaven this their imagined imputation without the Living enjoyment of the Righteousness of Faith within or the Fellowship of Christ's Sufferings will not save them from the sence of Anguish and Torment when it comes upon them that live and die in their sins S. S. I prove that the Righteousness by which we are saved is not within but without the Saints were arrayed in White Robes and are not thy Garments outward George Do we not wear our Cl●thes on our Bodies you do not wear your Garments within you but without you c. Reply This is such an Argument as we never heard nor read of before because the Righteousness of Christ is compared to a Garment or to White Robes he concludes it not within but without it appears he will let sin have a place within and plead for it but not Christ's Righteousness Doth he think it is his Garment while he 'll not receive it within Surely he 's gr●sly mistaken And might he not as well say that Christ and the Armour of God or Light is not to be within because to be put on and then after this manner he may as well say that neither Faith nor Salvation nor the Word of God are to be within but without only which were gross Error and Ignorance for the Meek are clothed with Salvation the Upright put on Zeal for a Cloak and Righteousness for a Garment Are not these within surely yes where Truth reigns in the heart VI. Here follows some of S. S. his manifest Contradictions for the Readers to take notice of Contraditions We are to turn our backs upon the Light within as insufficient and follow the Scriptures as the full Rule c. It is by the Spiritual enlightning of the understanding that the Scriptures are known In his Prayer Grant O Lord that Error may be burnt up by thy holy Spirit as by fire c. Contr. The Scriptures are the only Rule to guide us to Heaven c. I mean the Will of God contained in them not the Writings abstractively Contr. The Light that is in every man is not a full Rule Yet a Light of the Spirit of God Contr. We Sinners are justified by the Righteousness of Christ imputed or absolved from all our sins from the beginning of our lives to the end Justification is to make Righteous it is by the Righteousness of Faith justified persons are Sanctified Contr. The guilt of our sins is taken away not the act of sin His Brother Priest contradicted him viz. Men are not actually Sinners after Justification contradiction yet they sin c. Contradictions Believers are Justified by the passive Obedience of Christ upon Earth that is by both his outward and inward Suffering not by his Righteousness within Yet we are not justified without the work of Sanctification in us He hath brought in Everlasting Righteousness Christ's passive Obedience or Sufferings on Earth were temporary Contr. This Light that is in every man doth not dictate that Justification is by Christ's Righteousness only Yet it is a Light of the Spirit of God the Spirit makes application to us of Christ's Everlasting Righteousness Robert Ludgater William Allen Jo. Furly jun. John Childe Giles Barnadiston George Witherley A Brief and Scriptural Examination of the Doctrine Concerning Election and Reprobation of Persons as held by Presbyterians and some others ANd now concerning that private Opinion of Personal Election and Reprobation from all Eternity held by Presbyterian Priests and some others related to them their Principle may be seen in their Confession of Faith and Catechisms agreed on by the Assembly of Divines so called at Westminster and approved by the General Assembly of the Kirk of Scotland as where they say in their third Chapter of their Confession That God from all Eternity did by the most wise and holy Counsel of his own will freely and unchangeable ordain whatsoever comes to pass and that by the Decree of God for the manifestation of his Glory some men and Angels are predestinated unto Everlasting Life and others fore-ordained unto Everlasting Death and that these Angels and Men thus predestinated and fore-ordained are particularly and unchangeably design'd and their number so certain and definite that it cannot be either increased or diminished c. And also upon the same Principle they add in Chapter ten That all those whom God hath predestinated unto Life and those only he is pleased effectually to call by his Word and Spirit out of the State of Sin and Death in which they are by nature to Grace and Salvation by Jesus Christ enlightning their minds spiritually and savingly to understand the things of God c. And in Chapter eleven God did from all Eternity decree to Justifie all the Elected and Christ did in the fulness of time die for their sins and rise again for their Justification c. Observe that it is upon this Opinion of a particular Personal Election and Reprobation of such certain designed number of persons that these Priests and Professors do ground their Doctrine of Saving-Grace or Light being but intended and given to a few whom they suppose are designed for Salvation as also that Grace is only free for that few