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	spirit_n	true_a	4,122	5	5.5406	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80821	Innocency vindicated: in answer to a pamphlet entituled A few words to Nath. Coleman's epistle, &c. ... Published for clearing the truth, not out of love to, or desire of contention.	Crisp, Thomas, 17th cent.	1683 (1683)	Wing C6951A; ESTC R174309	19,292	16

Barbadoes Judgment your Principle also that led G. F. to send that wicked deceitful Letter mentioned in 1st 4th and 5th Babel's and THAT which would not suffer nor permit Marriages without the consent of two of G. F's Womens-Meetings c. And dare be so impudent as to out-face the Law of God and the Law of the Land to make such an unalterable and perpetual Order also that which contrived and brought forth that abhorred Bull of 66 against J. S. c. and which is not only so impudently envious but so Luciferiously proud as to promise People absolute acquittance in Gods Sight on Conformity to your Commands also dare be so impudent as to say it is by the Spirit and Power of our God if you mean the True Eternal God I say O abhorred Blasphemers But for your God THAT Spirit which N. C. cautions from it is like THAT which also terms that 66 wicked Bull the Judgment of the Eternal God And that dare say there is no way for J. S. to come to Peace with God but by this your Judgment and that THAT is the Door he must enter at This Judgment or Bull is your writing by you thus set in the Place of or above Christ and Scripture and yet G. W. hath the impudence to say in his Book Entituled The Quakers Plainness pag. 70.71 VIZ. Nor did we ever prefer our Books before the Bible but do prefer the Bible before all other Books Our Principle never was to bring our Books in comparison with the Scriptures But this Quibler G. W. will think to creep out at the word Books he may say this 66 Bull or Judgment is not a Book to which they have ascribed the very Office of Christ and Judgment of the Eternal God nay of their Womens-Meetings and other Inventions of G. F's they call them the Great and Good Ordinances of God and Christ These blasphemous luciferian Practices and Principles of theirs in thus adoring the Product of their own proud and envious Spirit do not only manifest G. F's and his Parties Impudence but also G. W's great wickedness thus to out-face such an undeniable Truth or his wicked old quibbling Trade by his Jesuitical reserve of distinction between Books and Writing and although this be a digression yet a manifest proof of the unjustness and confidence of G. W. and his Abetters of G. F's Party that dare affirm or deny such things I say THAT also which led you of the Second-days Meeting to license such Lyes wicked Forgeries and Pervertions as G. W. R. R. and J. F. are proved guilty of and doubtless THAT lying Spirit which said he would be in the mouths of Ahab's Prophets is in G. W's c. mouths that leads him and you out from God to entitle such Wickedness Righteous Judgment and the Judgment of Truth as you do I say again this your Luciferian Spirit which you so entitle and exalt above all is the abomination standing where it ought not and is THAT N. C. means and warns Friends from and THAT which too much rules in your Men's and Women's Meetings of G. F's Party giving power to such as G. W. to send out of their mouths floods of Lyes and Pervertions against J. S. N. C. W. R. c. whom it cannot lead out from God to adore THAT and is THAT which leads you to forge such blasphemous ranting Doctrine and blind you so as that after you have forged such to father it on N. C. and then term it his when indeed it is Blasphemous Ranting Doctrine of your own and therefore O Babel out of thy own mouth art thou condemned for asserting Confused Babylonish Ranting Doctrine Viz. That the Truth may draw Peoples Minds off from God pag. 12. and it is not N. C's For the Truth as it is in Jesus will not draw any from God although that you falsly call Truth will as it hath done you draw all that follow it into its own nature Pride Envy Lying Perverting Babylonish Ranting and Confused Doctrine Yet N. C. doth believe that the Truth may draw into some Outward Things as Days and Times c. but whosoever is drawn thereby to observe them cannot be said to be drawn from God although into some Outward Observations c. pag. 12. You also query What are those days c. he would not have them observe Also What they be which they may observe In answer to you Inquisitors I say N. C. hath shewed what Times c. he would not have observed Viz. Outward Observations as Days Times c. that any be drawn to by G. F. or you his chief Cardinals of the Second-days Meeting and not inwardly drawn by the Truth in their own Particulars he would have them follow the Lord's not G. F's Requirings in themselves and if the Truth in their own particulars draw any to your Meetings N. C. is not against it but if G. F. or G.W. command them to meet in any Place at the 11th hour or once a month about the 10th hour or if you be so Luciferian to command they shall not Decline nor remove their Meetings this THAT which would draw out their Minds from God to the Observation of these Outward Things because you so write and order and they not inwardly drawn by the Truth in their own particulars these be them N. C. would not have them observe And here you may see that T. C. hath shewn what Times c. he would have observed and what not also N. C. hath shewn himself to have according to the advice of the Apostle put on Charity in that he doth not condemn or is against observing of Days c. but doth admit some may be inwardly drawn thereto although such as G. F. or the Second-days Meeting may order But this Spirit of Charity in N. C. torments your Spirit of Pride and Envy in that it allows God's People may be of various or differing Minds and Judgment as to outward Observations of Days c. Which is contrary to you and proves your Doctrine false Viz. That they must be all of one Mind and Judgment c. This true Charity in N. C. is that which offends you and not any false Doctrine or sinful Practice for you can connive at Wickedness if they conform to your Appointment but N. C. would not have the Spirit or Power of appointing any Form Time or Place lockt up only in G. F. and you of the Second-days Meeting to govern not only all Europe but America also and therefore N. C. says truly in pag. 2. The Light c. will let you see his i. e. God's and not G. F's Mind concerning you for says he all Times and Seasons be in his then not in G. F's Hand And it is truly said It is the general consent of all Sound Protestants that no Traditions nor Cannons of any visible Church then not of yours but the Scriptures ONLY interpreted by the Spirit in us then not without us in G.F.

for evermore blessed are all that enjoy thee Life and Strength come from thee Holy One reach unto me that I may be strengthened to stand in the mighty Power and Dread of the Lord dayly do I find thy Presence with me which doth exceedingly preserve me I cannot Reign but in thy Presence and Power Pray for me that I may stand in thy Dread for evermore Reach through all in thy mighty Power to him pray for us all that in thy Power we may abide for ever more I am thine begotten and nourished by thee and in thy Power am I preserved Glory unto thee Holy One for ever These shew that G. F. was too highly esteemed among Men and therefore an Abomination to the Lord and these be more than base Think-soes and Say-soes But for further proof of his arrogancy if not his Blasphemy I find it in Print that he termed himself The Son of God and an Establisher of Righteousness Also in a Relation of some Passages between him and O. C. it is wrote that he said He whom the World calls G. F. is not A but THE Son of God Is not this G. W. THE by way of eminency Also it is wrote he said My Kingdom is not of this World the words of Christ You charge N. C. with Blasphemy but this looks more like Blasphemy than any thing in N. C's Epistle and according to your way of charging others it is so but if not I am sure it proves he talks arrogantly and lifteth up himself therefore his Mind is not right in him and in all six Babels I have proved them guilty of many Untruths and Wickednesses which they have not nor can clear themselves off and those Proofs of T. C's be not base Think-soes and Say-soes but if I had not proved but said I think so I know not but my Thoughts may go as far and as well as your Brother C. T. that Shrine-Maker his For ought I know nay he hath slandered J. S. and for Proof he says It arose in me It opened in me For ought I know Are not these by your own Judgment base c. And you go on perverting pag. 18. you say of me He seems by his Saying How dare J. F. c. to make as if it were some Crime to say T. C's Think-soes is no Proof But those words of mine were How dare J. F. affirm such an Vntruth c. were by me used after I had proved him in an Untruth as in 6th Babels pag. 8. and not in answer to that as they now imply them for they seem to make as if when J. F. had said T. C's Think-soes are no Proof that I returned only those eight words by them cited in answer but that is false and those words were wrote on another occasion Herein also they be unjust Pag. 18. They charge T. C. with Lying and for proof they cite some words of his 4th Babels p. 10. Viz. G. F. will not admit that any have the least measure of the Spirit who submit not to his Laws I confess seeing I had to do with such perverts as you be I should have more fully worded my Mind but I know also you are not so ignorant as to understand me as if I meant that G. F. nor you will not admit any such to have the Convictions of the Spirit but by not having the Spirit I meant are not led by it or as G. F's term is Are erred from it or as your Doctrine is All that are left with the Spirit of Truth they must be of one Mind Whereby you include all from the Spirit that be not of one Mind and Judgment with you or if you allow others that differ from you to be with the Spirit then you cut off your selves but that I am sure you will not do therefore you do exclude all from the Spirit who are not of one Mind and Judgment with you and in this sence I meant you will not admit them for G. F. says They that the Meetings have not Vnity with they be erred from their Measures but says he the Vniversal Spirit hath Unity with the least measure c. Therefore by this Doctrine it is evident you allow them not to be with the Spirit and in that sense have it not or are without it as is said in Scripture of some who be without God in the World now in some sence none are without God or his Spirit for by him all move and have their Being add thus I know you do allow all have the Spirit But were I in your Spirit of Pervertion I might give one more Example of your Lyes from your 3d. page where you say to N. C. Because thou saist I am Rich c. Now I am sure N. C. doth not say so of himself and therefore by your own Judgment that is a Lye but it is you that say so more properly than he for you say Come buy of me Gold c. And if this were as you say a Lye you might have deducted out of your own Account in 3d. 4th 5th and 6th Babels two for it and yet you stand Debtor forty still But now Babels Filthiness begins to appear she is glad of any false Covering that she thinks may hide it from her Lovers God grant you Repentance Errata Page 6. l. 6. f. and you r. not as you p. 8. l. 30. f. it is r. is it and l. 31. f. but r. though

may be in that which is contrary to his Mind which differs not much from that which you so blame N. C. for Viz. admitting God's Children may be in Unbelief herein also you are guilty of doing that you condemn others for Again page 14 you say to N. C. Then thy Doctrine is thus The Flock of God must not be drawn from the Guidance of God's Spirit within but as they are led by God's Spirit within But you have not proved these words to be N. C's therefore not his Doctrine but your own Forgery For although N. C's words in his 4th page do admit that That which shines in their Hearts and Consciences may lead to joyn to some Form yet it doth not therefore follow that such leading is a drawing from the guidance of God's Spirit within as you say for the Spirit is not nor cannot be divided or contrary to it self but may lead some to joyn to some Form and yet not draw from the Guidance of God's Spirit for whosoever is led to joyn to any form by the Spirit of God is not drawn from but with the Guidance of God's Spirit Therefore herein also you are guilty of Forgery to frame a Sentence which you say in page 14. is Rantisme and Blasphemy and there falsly say it is N. C's Doctrine when it is not his but your own and notwithstanding you have so often termed N. C's Doctrine Blasphemy Rantisme c. and call so oft for Scripture to prove it yet you have not proved any one Sentence of his unsound but proved your selves Perverters Forgers Lyars Blasphemers and Ranters false Accusers Raylers and like wicked Atheists doing that you condemn others for as is evident by your forging so many Sentences which your selves say are Blasphemy Rantism Confusion c. and for your calling for plain Scripture to prove and urging F. B. for your President there is much Difference in the Case for F. B. desires Scripture to prove such things as you impose as God's Laws and Ordinances on People to believe and practice and require Belief or Subjection to and not for every thing you believe or practice your selves as to your own particular but did you do as you would be done by then you should first have given F. B. plain Scripture according to his desire to prove those things but instead thereof see your Answer in R. S's Book falsly termed Righteous Judgment p. 22. viz. If Professors should query Give Chapter and Verse to prove thy Practice of keeping on thy Hat or disprove our taking it off to Persons c. Had you Discerning and Judgment from God on all Occasions as you falsly pretend you would have discerned that your own Answer might serve your selves and you would have been ashamed to call for plain Scripture to prove untill you had thereby ratified your own Laws and not been so unjust as to refuse to prove them you impose on People by Scripture and yet call for plain Scripture from others But that which aggravates your unchristian Dealing is That notwithstanding you are such Forgers Perverters Lyars like Wicked Atheists and have delivered such Doctrine as your selves say is Ranting and Blasphemous yet you have the Impudence to say to N. C. pag. 10. That you have given the Judgment of Truth upon his Epistle But if it be true That none that love or make Lyes shall enter God's Kingdom sad is your State who have made so many and thereby rendred your selves Lovers of them And I could not with satisfaction let your much Wickedness pass in those few words without some notice for information of some who may be deceived by your good words stole from Scripture also to vindicate the Innocency of N. C. and his Epistle the tendency whereof is to preferre the Light or Spirit of Christ in the Heart of every Man before Man or his Orders AND seeing you have acted thus wickedly by N. C. unless the Ethiopian can change his Skin it cannot be expected you should deal better with T. C. of whom you say in your 17th page that thy Proofs may be manifest to be but meer Think so and Say so took on Sample then for a Sample you cite J. F's words to me thus He takes no notice that I called on him to prove any of the many To which I replyed in 6th Babels pag. 8. That is false and then I cited some words of mine in 5th Babel's pag. 11. which I had wrote in Answer to those words and I again referr it to the Reader whether it is not false in them to say I take no notice c. When as I did take notice of and answer to those words what can I mention their words and answer to them and they be so shameless as to say I take no notice c. And now again falsly say My Proofs be but base Say-soes and Think-soes For they be evident Proofs but their Serpentine Subtilty is much here to be observed when they come to paraphrase on my Answer then they change their terms for they were He takes no notice c. but then they turn them into Observe how he proves c. pag. But I say pray observe that those words of mine cited by them from 6th Babels pag. 8. were in answer to that false Charge of theirs and to prove that I had taken notice when they said I had not and were not intended as they falsly apply them to prove any of the many c. but to prove that I had taken notice for I placed the Untruth there that they said I took no notice c. Pag. 11. you say Observe how T. C. proves any of the many c. Do Sacrifice all their Faith and Conscience to G. F. c. And then say you thus he says 5th Babels p. 11. and 6th Babels p. 8. I think himself and R. R. have so done and be too many Observe that in citing those words of mine they make not so much as an c. to them whereby as also by their reiterating their words How doth he prove c. They would have the Reader think that these eight words that they cite of mine be all I offered to prove that too many had Sacrificed all their Faith and Conscience to G. F. But in 5th Babels p. 11. The Reader may find I spent most of that page to prove it I also mentioned the Barbadces Subscribers who said They desire to give up their whole Concern Spiritual and Temporal to the Spirit of God as they term it even that Spirit that leads you thus into Untruth Now if they did not mean All Faith and Conscience then they said false See more at large in 5th Babels also for a further Proof of their Blasphemous Idolizing G. F. I cited some Passages out of a Letter to him Viz. DEar and pretious One in whom my Life is bound up my Strength in thee stands by thy Breathings I am nourished by thee my Streng●h is renewed blessed art thou