Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	lead_v	light_n	spirit_n	4,475	5	5.5430	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56313	A modest account from Pensylvania of the principal differences in point of doctrine, between George Keith, and those of the people called Quakers, from whom he separated : shewing his great declension, and inconsistency with himself therein : recommended to the serious consideration of those who are turned aside, aud [sic] joyned in his schism.	Pusey, Caleb, 1650?-1727.	1696 (1696)	Wing P4248; ESTC R40087	25,043	138

A Modest Account FROM PENSYLVANIA OF The Principal Differences In Point of Doctrine BETWEEN George Keith And those of the People CALLED QUAKERS From whom he Separated SHEWING His great Declension and Inconsistency with Himself Therein Recommended to the Serious Consideration of Those who are Turned Aside and Joyned in his SCHISM If any man draw back my Soul shall have no plasure in him LONDON Printed and Sold by T. Sowle in White-Hart Cou●t in Gracious-Street 1696. A Modest Account FROM PENSYLVANIA OF THE Principal Differences BETWEEN George Keith And those of the People called QUAKERS From whom he Separated SOme Assertions and Expressions touching Points of Doctrine being agreeable to the Writings of Faithful Friends and Brethren as also the Writings of G. K. himself with some Observations thereon written here and proposed to the Consideration of You that differ with us about Doctrinal Points and yet profess your selves to be at Unity with all Faithful Friends and Brethren in all parts of the World both in Spirit and Doctrine that you may candidly and impartially consider thereof and by which you may see clearly how G. Keith is contradicting not only himself but also Faithful Friends and Brethren in several Points of Doctrine but especially about one part of that you call the main matter of Controversie Also several Reasons offered to shew that G. K. designed either to conform Friends to some New Matter or else to separate long before he took the occasion against W. S. and T. F. wherein his Insincerity is manifest in pretending to be One with all Faithful Friends both in Spirit and Doctrine Here is also shewn my sence of his Confusions about the Resurrection with some Remarks upon the Almanack-Makers accusing Friends for Persecuting their Brethren Unto which is added A very good way and means proposed by G. K. himself to bring the Difference among Christians in point of Judgment to a small compass With some Observations and Queries thereon c. Note I have been careful to cite the Book and Pages of the following Passages by which it may be seen though for brevity's sake I have not sometimes taken in the whole Paragraphs yet as is premised in the Title it is nothing but what is agreeable to them IN the First place then As concerning one part of that which you call The main matter of Controversie with us to wit Of the universal necessity of the Knowledge and Faith of Christs Death and Sufferings without us to Salvation as by your Books Plea of the Innocent page 17. and Some Fundamental Truths c. page 14. appears Now you may see what R. Barclay and G. K. have laid down in this matter to wit As the Light and Grace and Seed R. Barclay's Apology page 90. comes to be received and not resisted it works the Salvation of all even of those who are ignorant of the Death and Sufferings of Christ Who receive him in his Inward Coming G. K's Light of Truth c. pag. 12. and become subject to him receive the benefit of his outward Coming receive the benefit of his Sufferings and Death his Sufferings and Death is theirs But that the express knowledge and belief of his taking on him the Form Page 6. of a Man and his Obedience and Sufferings therein is of absolute necessity unto Salvation so as none could be saved without the express knowledge though it was never revealed to them This I deny and how canst thou prove it by Scripture For why may not the benefit of Christs taking on him the Form of a Man redound unto many who do not expresly know it even as a diseased Person may receive benefit of a Cure applied to him though he has not an express knowledge of all the means and ways how from first to last it hath been prepared And even as many have suffered hurt through the Disobedience of the First Man Adam who have not known expresly that ever such a Man was nor the manner of his Disobedience so even why may not many receive benefit through the Obedience of Christ in the Outward who have not known expresly his Outward Coming and Sufferings Otherwise Adam's Disobedience was more effectual for Mans Destruction than the Obedience of Christ was for his Salvation Again G. K. frames an Objection G. K.'s Universal Free Grace of the Gospel page 116 117. and answers thus Object This Light cannot discover the Birth Suffering Death Resurrection and Ascension of the Lord Jesus Christ in the Outward the knowledge of which is essentially necessary to Salvation To which G. K. concludes his Answer after this manner That the Unbelievers that had not the Scriptures saith he neither know him nor the Scriptures that testified of him being gone from his inward appearance of his own Light in their hearts which would have discovered both him in the Outward and the Scripture's Testimony of him But that the knowledge of him as in the Outward to be of necessity to Salvation We Grant not Secondly As concerning the sufficiency Edw. Burrough's Works p. 54 of the Light without something else that you have made such a pudder about of late There is a Light in every Man sufficient of it self to bring Eternal Life and Salvation It is a real degree of Blasphemy to G. K.'s Refutation p. 38 39. say This Light cannot make Satisfaction for the Sins that are past nor lead into Evangelical or Gospel Truths or give Eternal Peace and Salvation We believe and acknowledge him G. K.'s Light of Truth p. 113. who was manifest in the Body of Flesh to be the true and only Christ and Saviour as manifest in us mark As manifest in us The Light within is God and Christ Here with open Mouth thou speakest G. K.'s Here●y of Hatred p. 1● G. K's Light of Truth page 8. against our Principle the Light that Enlightens every Man that comes into the World being the true Christ our only Saviour Mediator and Redeemer and that there is not another And that Man is to heed and be joyned to this Light as that which as it condemns him so is able of it self to redeem him as he becomes obedient thereunto Thou sayest This Doctrine declaring the Light and Power and Spirit within Ibid. p. 8. to be Christ the only Mediator and Saviour asserts another Christ another Saviour than him Jesus Christ of Nazareth who was born of the Virgin Mary c. But saith G. K. if thou wert indeed for this Mystery Christ within as he is the Seed the Light the Power and the Life thou wouldst not say this asserts another Christ c. God and Christ can do all things and G. K.'s Refutation p. 32. both God and Christ are in all Men. Thirdly As concerning Christians and Preachers being Magistrates you Edw. Burbough's Works p. 75. may see what E. B. and G. K. says to wit Such we would have to Reign who Rule for the Lord Exercising

is Christ the only Mediator and Saviour and that so to assert is not to assert another Christ than Jesus of Nazareth c. Then surely Jesus of Nazareth cannot be something else than the Light Power and Spirit within because Jesus of Nazareth is the only Christ Mediator and Saviour and so is the Light Power and Spirit within acknowledged to be And if the same then not any thing else Eighthly Seeing according to G. K. the Light within is God and Christ and yet not sufficient without something else is not this as much as to say God and Christ is not sufficient without something else or something besides For so he saith the word else signifies And how it is then said in Hosea c. 13. 4. Thou shalt know no God but me for there is no Saviour besides me Where is now the something else And whereas he owns the Light within to be Christ in express words but by that something else he saith he means the Man-Christ doth not this imply two Christs to wit Christ one thing and the Man Christ some other thing or something besides Christ But now though we cannot yield to G. K. in these his Terms that the Light is not able of it self and consequently that God by G. K's own words who saith the Light is God is not able to save because we believe besides him there is no Saviour yet we do not in the least question but dearly own and acknowledge and believe the way and means that the Lord was pleased out of his infinite Love and Good Will to Mankind to take in order to redeem him from Sin and Death as sending his only begotten Son into the World not only as a Light to shew us the way we should go and a Spirit to convince and reprove us of our Sins and enable us against the Act thereof But also as Man in the prepared Body to offer up himself a most acceptable Sacrifice for the Sins of the whole World Which Offering the Lord was pleased to accept of and by his Spirit and Power it is made effectual for the Reconciliation and Salvation of all those that repent of their Sins and truly believe in his Name And that God doth not save any without respect to that great Offering we all grant and truely believe For as G. K. saith The Lord having Light of Truth p. 6. ordained it so to be how can or dare we say therefore That he was or is not sufficient by his Light Power and Spirit to save without something else Surely this seems to me too presumptuous Acts 2. 22. ptuous an Expression For was not that Body prepared of God And what was done in it is it not said God did it by him So that the scruple with us is not in the least what God hath done or doth do for lost Man as G. K. often dis-ingeniously words it by altering the state of the Controversie which never was What God or Christ hath done for us nor of the Way and Means he hath taken to Redeem us according as it 's recorded in the Holy Scripture but What He by his Light and Spirit is sufficient to do For we say He being God can do as he pleaseth else how is he God Almighty and Omnipotent Therefore let us not undertake to argue as if there were any thing that God by his Light Spirit and Power is not sufficient to do and we need not debate any longer about it Ninthly If according to that Faithful Friend and Brother Edward Burroughs That We meaning the Quakers would have such to Reign who Rule for the Lord Exercising and Executing Righteous Judgments by the Spirit of God Then must it not be such who are lead by the Spirit of God And if so then Sons of God And surely as Edward Burroughs saith such are of us Now how does your Faith agree with his in this matter that say No Christians can Rule And if it be our Faith as G. K. saith it is That Magistrates may preach then surely it is our Faith that Preachers may be Magistrates Against which Practice it self G. K. hath all of a sudden very Unmanly as well as Unchristianly appeared exposing Friends to the World in Print about it without ever admonishing them before-hand of it For was not that his place to have done when he reckoned himself an Elder in the Church among us as well as that he was a Neighbour inhabiting in the Town among Friends that then were in place of Government But which is most to be observed that instead of reproving them for Retaking a Sloop for which Act he has since exposed them or admonishing about it he comes to them and Commended them for what they did and said It was very well done c. Methinks you should consider these things But to the matter How it should be our Faith that Magistrates may preach according to G. K's former Doctrine and yet against our Faith that Preachers should be Magistrates according to his latter Doctrine and yet that there is no Contrariety between his present and former Doctrine as he saith there is not is sure too hard to reconcile Tenthly Since according to G. K's express words Christ's glorified Body now in Heaven is no more a Body of Flesh Blood and Bones but a pure ethereal or Heavenly Body like unto which the Bodies of the Saints are to be at the Resurrection as before and that we firmly believe that one Mediator between God and Man to be the Man Christ Jesus according to the express Testimony of Scripture and that he ever lives to make Intercession for us according to the will of God so we desire to rest satisfied therein without aspiring to attain to high things beyond our reach or as David said Not to exercise our selves in things too high for us Eleventhly Concerning the Resurrection since it is enough according to that Faithful Friend and Brother William Penn That we believe in the Resurrection and that of a Glorious and Incorruptible Body without farther Nicities And if in Spirit and Doctrine you are one with him herein why then do you obtrude such Questions upon us Shall the same Body rise Or Shall any thing of this Body rise But seeing it is safest in this and all At the Bank Meeting House in the 4th Month 1693. other matters of Faith to keep to Scripture-words according to J. C. why then would not our Faith be taken when so often offered to be delivered in the very words of Scripture But more of this hereafter I shall now sum up in short the substance of some of the aforesaid Passages c. wherein he is to me so clearly inconsistent with the Doctrine of Faithful Friends as also greatly in contradiction to himself as well as that he is guilty of strange Absurdities therein which take as followeth viz. Men may be saved who are ignorant R. Barclay of Christs Death and Sufferings None are saved but who