Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	heart_n	spirit_n	word_n	8,255	5	4.2520	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30899	Quakerism confirmed, or, A vindication of the chief doctrines and principles of the people called Qvakers from the arguments and objections of the students of divinity (so called) of Aberdeen in their book entituled Quakerism convassed [sic] by Robert Barclay and George Keith.	Barclay, Robert, 1648-1690.; Keith, George, 1639?-1716.	1676 (1676)	Wing B733; ESTC R37061	83,121	93

All have not utterance to pray in words is no excuse for hereticks for they must needs acknowledge as wel as we that all have not utterance who may be good Christians seing some that are naturally dumb may be good Christians and yet the● must confesse these have not utterance also many good Christians who have no naturall impediment do want utterance in a spirituall way to speak or pray vocally in the hearing of others at some times although we believe it is given at times to all that are faithfull who have no naturall defect that they may pray vocally or in the hearing of others but how oft it is more then we can determine seing it is not revealed but if any faile of this utterance through unfaithfulnesie their sin is nothing the lesse if they omitt prayer And thus their last two instances are also answered for we do affirme with great freedome that all who are faithfull to the Lord never want sufficient inspiration or influence to wait upon God fear him love him desire his grace and divers other inward duties We say not all for some inward duties such as meditation on a particular subject or place of Scripture are not alwayes required more then it is alwayes required to speak but if they be unfaithfull we deny not but they may and will want them and in that case although they want inspirations and influences they are bound to pray yet not without them but with them as a man that wanteth both money and goods to pay his debt yet is bound to pay his debt yet he must not nor ought to pay it without money or goods the example is clear and the application is easy As for that story they bring in concerning T. M. which that their deceit may be the more hide they do not positively affirme but only propose by way of question have not Q. declared to people c. To which we answer that we know not that any Qu. ever declared any such thing and we believe divers things in the story are utterly false If T. M. or any other of our profession having none in the family that can joyne with them in the true spirit of prayer but are professed opposers of the Q. way be not so frequently heard pray by them is excusable by your oune way who will not readily pray in our hearing when they have none to joyne with them and indeed the want of that true unity on the part of those who are not of our faith doth oft hinder our freedome to pray in their hearing unlesse we have some of our faith present to joyne with us we may pray for them as it pleaseth God to move us in their hearing but we can not so properly pray with them as not being in unity with them where two or three said Christ agree together to seek any thing in my name but let our adversaries if they can shew us where in the Scripture it is commanded for any man to pray in the hearing of others where all present have no agrement with him yet we deny not but that God upon some solemne occasion may move to such a thing especially when a publick testimony is required as in the case of Stephen who prayed audibly in the hearing of others all which were so far from having any agreement with him that they were at that time stoneing him to death Acts 7. Moreover we could easily upon a more just ground retort the question upon your own Church members how many of your owne church members were not only for a twelve moneth but for many 12 moneths never heard pray and yet they passe among you for good Christians It is wel knoune that although ye hold family prayer morning and evening to be a duty and the want of it a great sin that yet many thousand families in the nation who belong to your church want it and many whole families are so grossly ignorant that none in the family can go about it even in that naturall way which ye plead for As for us it doth suffice unto us that God heareth us in secret although men do not so frequently hear us yet we oune with all our hearts publick expressive prayer as it is performed in Spirit and in truth and all of us have our share and testimony therein as God moves thereunto even those who are outwardly silent as the●● who speak when as both agree together in one spirit and with one heart and soul joyne together in the same SECTION SIXTH of BAPTISM Wherein their fourth Section concerning water Baptism is answered IN their stating the question they say the question is not whether Infants ought to be baptized or who have the power of administring baptism whereas indeed these two are a great part of the question betwixt our adversarie and us for as touching infant baptism R. B. his Thesis doth expressly say it is a meer human tradition and it wel knowne that all the Quakers so called are of the same mind and do not the Students undertake to confute ehe Q. principles how is it then that they leave out so considerable a part of Quakerism as they call it Is this Quakerism canvassed to pick and chase at some and passe by others Yea Infants-sprinkling with water on the forehead is so considerable a part of the question betwixt them and us that if that be disproved or if they can not prove that to be a Gospell institution they fall short exceedingly seing that is the only baptism in use among them of the nationall Church Again it is so great a part of the question who have the power of administring baptism that by this the controversie stands or falls for one of our maine arguments against water-baptisme as remaining a duty upon all Christians is that none are to be found that have the power to administer it and the administration cannot be with a lawfull administrator the question then really is whether these who have no immediat call to administer water baptism as John had have power to administer it Again whether these who have no other mediat call to baptize but what they have by the church of Rome which is no true church as the best Protestants affirme have power to administer baptisme and this question is the more proper in this place seing I. M. the Students master confesseth his and his brethrens call and ordination to be by the church of Rome and that they have no other but what is conveyed downe to them from the Apostles times by that apostate church But let us now examine their arguments for water baptisme in generall The first is Baptisme with water is to continue in the church as long as Christs presence is to continue with his Apostles and them who teach the doctrine that they taught But Christs presence is to continue with his Apostles and them who teach the doctrine that they taught to the end of the world Therefore c. Where it

kind because the objective evidence of the spirit is a self evidence and primary the objective evidence of the Scripture is but derived and secondary In their answer to G. K. his retortion from the practice of Christ who though his own immediat testimony was to be received referred them unto the testimony of the Scriptures They most miserably betake themselves to their old trade of affirming things without any proof and yet on the proof of these things the whole stresse of their answer lyeth as 1. They say the Iews rejected only the outward immediat testimony of Christ. However dare they say but that the outward immediat testimony of Christ was to be believed and yet he referred them unto the testimony of the Scriptures 2. They say they have no such testimony themselves as the inward objective testimony of the spirit 3. They say according to Christ the Scriptures were the rule meaning the primary rule and so they set the Scripture above Christ his own immediat outward testimony a most gross disorder All which we reject as meer affirmations without any proof Their insinuation that G. K. acteth the part of a cunning sophist when he spoke these words repeated by them pag. 4. is no less without any reall proof for it is a truth that no Scripture truth can be savingly believed but by the illumination of the spirit which is objective In paragraph 28. they think to evade G. K. his argument that we have inspiration because all men have it that then Papists Mahumetans Pagans and men bodily possessed have inspiration which we do affirm viz. that these have it so far as to convince them and is sufficient to be a law of condemnation and render them without excuse for their sin and this all men have not only within their day but after their day of visitation is expired But as to their imposed glosses and senses which they say their divines have already vindicated on these Scriptures cited by G. K. for universall grace and inspiration as they refer us to their Divines so we refer them to our friends and our books where their silly and weak reasons are answered against this gospell truth As for the word EVERY we acknowledge it is not taken alwayes universally but seing it is taken so most frequently it lieth on them to prove that it is otherwise taken in the places cited Before we close the answer to this subsection we propose further unto the Reader these two Considerations 1. That when we say inward divine revelations in the seed are self evident we do not mean it alwayes in respect of the materiall objects of things revealed but in respect of the formall object or revelation it self 2. Although we affirm that the illumination and influence of the spirit in mens hearts is both effective and objective yet we do not affirm that they are two distinct things but one and the same thing under different respects so that we do not plead for another influence then that which in words they seem to grant but we say it is a more excellent thing then they acknowledge it to be as being in it self perceptible and having a self evidence whereas they will have it only a medium incognitum a thing altogether undiscernible and inevident of it self so as to convince or satisfie the understanding that it is of God And thus according to our adversaries sense and upon their principle this inward illumination of the spirit may be said to be fallacious for want of evidence seing according to their own argument that which hath not a sufficient evidence is fallacious But whereas the Students in their account grant in words that the soul hath spirituall sensations and that the work of grace may be felt this confession destroyeth their wholl superstructure for if the work of grace can be felt or is perceptible then it is objective for whatever is perceptible is objective ad seing they grant that the soul hath spirituall sensations we ask them what are the objects of the sensations Are they only words and letters or things such as God himself in his heavenly refreshings waterings and bedewings if the first it is most unreasonable for it would make the spirituall senses to fall short of the naturall seing the naturall senses reach beyond words to naturall things themselves if the second they must needs with us acknowledge inward objective revelations for by them we understand no other thing but as God and the things of His Kingdom are felt in us by way of object SECTION SECOND Where the Students chief argument against the spirits being the rule is proved to be one upon the matter with that the Jesuit Dempster used against their Master I. M. and the same way answered and their weak endeavours to evite it examined and refuted THere hath enough been said heretofore to demonstrat the fallacies in the form of their arguments in which also it resembled the Iesuits which to avoid repetition we shall now omit Their medium against us is that we cannot give an evidence of our being led by the spirit but that which may be as good an evidence for Hereticks for thus they word it in their account alledging we wronged them in saying they used the words which Hereticks may pretend to yet abstracting from this false charge we shall take is as they now express it being indeed equivalent To prove that it may be as good an evidence for hereticks they make I. L. argue thus other Hereticks declare and say they have the Spirit of God teaching them as well as you Therefore if your saying you were so taught were a sufficient evidence c. Then their declaring c. Now let the Reader judge whether this argument amounts to any thing more then that that is not a sufficient evidence to the Q. which other Hereticks may pretend to Thus the Students dispute against the Q. let us hear how the Jesuit disputes against I. M. their Master Pap. Lucif●g pag. 3. after the Jesuit hath repeated his argument he adds May it please the answerer of this syllogism to remember that the ground or principle which he shall produce to prove the truth of his religion must have this property that it cannot serve nor be assumed to prove a false religion as the grounds and principles that one produceth to prove that he is an honest man must have this property that it cannot serve nor be assumed to prove a knave to be an honest man c. Let the judicious Reader consider whether there be any materiall difference betwixt these two argumentations But to proceed and shew that their arguments are no better then the Jesuits against their Master and our answers no worse then their Masters against the Jesuit we shall place them together I. M. answereth the Iesuit thus pag. 5. of his Pap. Lucifugus Our Answer to the Students as themselves acknowledge st pag. 59. ●s The true religion hath sufficient grounds in it self to