Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	believe_v	faith_n	overcome_v	3,934	5	9.3895	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44504	Truth's triumph over deceit, or, A further demonstration that the people called Quakers be deceivers, and such as people ought to accompt accursed in their doctrines and principles in vindication of a former proof of that charge, made good against them, from the sorry shifts and evasions from it, and cavils of George Whitehead against it, in a pamphlet of his, called The Quakers no deceivers / written by John Horne ... as a further preservation of people from following any of their pernitious principles ...	Horn, John, 1614-1676.	1660 (1660)	Wing H2810; ESTC R41721	58,074	54

Pharisees rejected the counsel of God and were not baptized of him Mat. 3.5 6. with Luke 7.30 I distinguished the people both from his friends and our selves but are his friends no sober minded men that they are distinguished from them I speak of the generality of the people if there were one or two did otherwise it 's more then I observed To that of 1 John 5.1 Whosoever believes that Jesus is the Christ is born of God he cavils that I did it without understanding and without distinction whereas it was his part being the answer to have distinguished if he understood any ground for it and not mine who was opponent but something he will say though to no purpose how much more truly might I have said what he charges me with of the generality of his own quotations in his answer as that in 2 Sam. 22. 1 Joh. 3.9 and 1 John 4.17 and yet when in my postscript I distinguished of that in 1 John 3.9 He snatches at the first part of my distinction viz. that whosoever is perfectly born of God as the spirits of just men made perfect and the men themselves in the Resurrection cannot sin at all but none so perfectly born of God here taking no notice of the other propositions that speak of men as here born of God and then cries out Oh what pittiful stuffe is here to imagine men are not perfectly born of God so as not to sin till deceased this would make the worke of God imperfect here when all his works are perfeci then taxes me as if I had said that those that were born of God in the Apostles daies were some that were deceased and risen again Whereas I in the other part of the distinction shewed how those that are born of God while here may be said not to sin and that they cannot sin but why is it such pittifull stuffe to say that the spirits of just men deceased the men themselves when raised are or shall be more perfectly born of God the while here living do they gain no degree of perfection by death where then is the advantage they have by it Nor shall they gain none in the resurrection neither when seeing him as he is they shall be like him 1 John 3.2 or have the present propositions of truth all their fulfilling at the present He that hath the Son hath life 1 John 5.12 Have they not so that are deceased in him and shall they not have him and life more fully in the resurrection if G. believe it And why must the work of God be imperfect if men be not perfectly born of God here was the work of God all whose works are perfect imperfect when Paul said not that I am already perfect or have already attained Philip. 3.12 or because the Fathers dyed in the faith not having received the promises God having provided some better thing for us that they without us should not be made perfect Heb. 11.39 Were the works of God therefore imperfect till these last ages If so then why not so too till the resurrection If they were perfect alwaies and in all generations then mens not being perfectly born of God while here hinders not their perfection no more then Pauls or the Fathers being not perfect did Surely G. W. is very silly if he think as he writ here and a very deceiver if he thought otherwise and they be simple that are catcht with such chaff or worthy to be blind still that will not see it but let us see what distinction he hath devised upon 1 John 5.1 to save his credit He saies It 's true according to Johns testimony of a true believer who by faith hath victory over the world and so being born of God is not under the bondage of corruption c. But such he saies I. H. doth not own while men are here Folly and falsehood folly for he implies that Johns saying is not true without distinction and yet John said it without distinction for he said not whosoever so or so believeth that Jesus is the Christ but in general expressions whosoever believeth that Jesus is the Christ is born of God True it is that he saies ver 4. whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith but then in ver 5. he explicates what their faith was answerable to ver 1. saying who is he that overcometh the world but he that believes that Jesus is the Son of God which is all one with whosoever believeth that Jesus is the Christ clearly fignifying that he that believeth that is born of God and so overcometh the world even the spirit rudiments and pollutions of the world so as none else and that they who believe not that is with their heart believe not that Jesus even that Jesus of Nazareth whom the Jews crucified bodily and God raised from the dead for hesides him the Apostles did preach no other Jesus name or thing within men or without men to be the Saviour or salvation of God to be believed on Acts 4.10 11 12. is the Christ the Son of God the Saviour of the world the annointed one to bring us back to God the propitiation for our sins the righteousnesse and life given us of God I say he implies that they who believe not him to be the Christ or annointed Saviour in and through what he hath done and suffered for us in the body of his flesh and is become for us therethrough and is doing for us in heaven on Gods right hand as the great Mediator and high Priest for us and from heaven to and in us as the great Apostle and Prophet of our profession and Lord of all and in what he is appointed to do and will do at his glorious descent from heaven and appearing and kingdome then to be revealed in glory they have not nor do overcome the world But whatever be their pretences and appearances to men of being out of and above the world they are overcome of the world and are in the worlds state being led of and by the god of the world and rudiments of it which lead men that seek after righteousness and hope toward God to seek it in themselves and their doings mortifications and frames but not to go out of themselves into Christ and his name to accept of him even that Jesus of Nazareth as made sin for them and raised again for their justification and glorified at Gods right hand for their wisdome righteousnesse holynesse and redemption and so to have their rejoycing in him and expectation from him and of him at his appearing they who have so received him and abide in him are indeed born of God and have overcome the world But they that do not so receive him are in and of the world who neglecting him and counting faith in him foolishnesse live and rejoice in their own good meanings honesty zeal blamelesnesse mortifications

and devotions as the Pharisees and some false Apostles did who yet were of the world though they had avoluntary humility and shew of wisdome therein in neglecting the body c. Col. 2.18 23. And much men may have that way and great appearance of having overcome the world because they can and do deny themselves of many grosser comforts and vanities of it and indure much voluntary hardship or sufferings from others of it as the Priests of Baal 1 Kings 18.28 40. And the old Philosophers and wordly religious amongst both Turks and Papists who also glory in such things and yet are deeply in the spirit of the world even as by that description of the overcomer of the world here given by Iohn the Quakers so called are evidenced to them that judgement carnally by outward appearance as most do which makes them have so many Proselites but by the spirituall eye of faith however they bost themselves as perfect and vaunt themselves as out of and overcomers of the world yet they are most deeply and dangerously though most mystically and to the world-ward indiscernably overcome of the world and the spirit of the world as being most out of and reprobate concerning the faith that overcomes the world viz. That Jesus is the Christ the Son of God they accounting his coming in the flesh as Rich. Hubberthorne seconded by G. W. to be but a figure and touching his being in heaven and work there and coming thence being most dangerously corrupt and unbelievers having their rejoycing and glorying not in that person of Jesus and his sufferings and sacrifice according to the Scripture as their book in answer to us and their writings generally evidence but in themselves their sinlesnesse pretended and in their actings and sufferings by which it is evident that they are not born of God nor have overcome the world whatever outsideappearances they walke and glory in 2. Because I produced according to Johns testimony without distinction or alteration and meant it only of true believing 3. He saies it's true of true believers as if he would imply that Paul and the other holy men when they said they had sin in them were not true believers though in some other false sense believes that Jesus is the Christ what were the Apostles hypocrites when they said they had sin in them that George thinks them not then to have been true believers For if they were not true believers they were feigned believers and we may well bear G. W.'s railing language of us and his judging us to be hypocrites if he judged the Apostles when Apostles were such sure G. W. did better before when he waved it and fled before the power of God in it than to rake up such an evasion as implies his taxing the Apostles to be no true believers when they confessed their sins or that they ●ad not overcome the world when they were translated out of it into Christ and held forth the faith of Christ against all oppositions of the World then he is guilty of falsehood in saying John describes the true believers to be from under the bondage of corruption when he makes no mention of the bondage of corruption though that they are so in some sense is true but then he saies false and belies me in saying that I own not such while men are here for in such a sense as true believers are free from the bondage of corruption that is from being detained under the guilt of sin and condemnation for it or the dominion of it so as to inslave them to it I own believers though not from the being of it in their members is it all one to have corruption in a man yea and in many things to offend and to be under the bondage of corruption Was James under the bondage of corruption as corruption signifies sin when he said in many things we offended all or John when he said If we say we have no sin we deceive our selves c. Surely G. W. had need to goe to school to learn more understanding before he be a teacher that cannot distinguish things that so broadly differ He saies A man must believe that Jesus is the Christ and believe in him too before he be born of God as Christ said believed in the light 〈◊〉 ye may be the children of the light What is this but to fight against the Apostle John and to tell him Nay John thou saist not truly in saying who ever believes that Jesus is the Christ is born of God Men may believe that and yet not be born of God for that goes before a mans being born of God and yet some things are before others in order of nature that yet are not without them as he that hath life hath breath yet in order of nature life is before breath so though it be true that men must believe in the light that they may be the children of the light yet it followes not that some do believe in it that are not the children of it and yet even they that are born of God and so are children of the light may be further born of it and so more the children of God that is like unto God as the Disciples when born of God for God was their Father yet Christ bids them to love their enemies c. That they might be the children of their Father Mat. 6.44 45. And yet again There is some difference between believing in the light and believing Jesus to be the Christ some did believe in the light before they believed that Jesus is the Christ as Nathaniel and Cornelius and divers others So that here is nothing in Geo. yet but deceit and opposition to the Scripture sayings nay G is broadly contradictory to John the Apostle and sticks not to make him a lyer plainly afterward as well as safely to perswade people that some of his party perceived my deceit For saith he What people are there of any understanding even among those Priests which this Priest Horne calls greedy dogs strong to appetite that doe not believe that Jesus is the Christ Are they therefore born of God What is this but to cast the lye upon John for being so rash as to say whosoever believeth Jesus is the Christ is born of God when as he saies such as he reviles as the worst of men do that and yet are not born of God Judge Reader Whom shall we here believe the Apostle John or Geo. Whitehead Is it not better and truer to say what ever men perswade themselves of and what ever they pretend they do not believe Jesus to be the Christ that are not born of God than thus rashly to give the Apostle the lye That George fled to another shift when beat by that Scripture from his former answer that the Apostles were not born of God while they confessed sin he denies not but indeavours to justifie here what he therein said For he saies here again that The

said in their Book the Saints that were then alive remained He saies I wrested their words and made a false construction of them contrary to the end and intent of them for what they said he saith was against our imaginations who look he saies carnally for the coming of Christ as many of the World do of whom Christ said I go away and the world seeth me no more John 14. Ans That I wrested not his words let their words and mine being compared witnesse They said as for that 1 Thes 4.15 our quotation they answered to was 1 Thes 4.15 16. concerning the coming of the Lord from heaven which phrase is v. 16. not the 15th though they both speak of the same coming that coming of Christ the Saints that were then alive remained to it Now from that I inferred that if they remained to that coming wherein they that are found alive shall not prevent them that sleep then they remained to that coming in which the dead in Christ even the dead bodies of the Saints that sleep in such sence as it 's said that Stephen fell asleep when he dyed shall be raised and the living changed c. Now let the Reader read 1 Thes 4.15.16 and see if that doth not necessarily follow and whither that be not the coming of the Lord there spoken to to which that phrase we that live and remain is coupled in verse 15 16 and 17. So that if the Apostles and Saints then living did remain to the coming of Christ from Heaven there spoken of as they said then did they remain till his coming with a shout and the voice of the Archangel and the dead in Christ being raised as is evident And I did not wrest their words besides the drift of them only they meant not indeed that they lived to the Resurrection of the dead bodies of the Saints though of that the Apostle there speaks because they believe no such thing but undermine it as I charged them That we carnaly looke for the coming of Christ as many of the world do is not only their reproof of us but an intimate blaspheming of the truth for we expressed no other looking for the coming of Christ from Heaven but that spoken to in 1 Thes 4.15 16. Philip. 3.21 which here they reproach as an imagination of ours as earnally looking for him as if it was but a carnal imagination to think that Christ shall ever so descend and come in like manner from heaven as the Disciples see him go up into heaven that is visibly and bodily by which reproach they are more made manifest to be Deceivers and such as ought to be accounted accursed by us as underminers of the hope of the Gospel nor doth Christ say in John 14. as G. secretly implies that the world shall see him no more he shall come no more visibly to them but the world after a little while seeth me no more or not yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in the present time seeth me not yet or no more because he is now only to be seen in the spirit by faith whilst he is in bodily a bsence and the world hath not that faith by which to see him He saith He vindicated those words of theirs and witnessed to the several comings of Christ as he was revealed to the Saints from glory to glory How he vindicated their words both the relation of our discourse which he confirmes herein to be true and that he had no cause to fault me for saying his answers were to that purpose as I have related them which I added because I did not pretend to nor could I relate every word of his answer with all the circumstances tautologies and circumlocutions of them for to the same purpose as he here expresses I related and what he saith here shews unlesse by vindicating their words he mean as a distinct thing from witnessing to the several comings of Christ as he was revealed to the Saints c. what he alledged from the next Chapter about sleeping and from Jo. 5.25 about the dead hearing the voice of the Son of God and from 1 Thes 1.10 Of the Thessalonians waiting from the coming of Christ from Heaven and then also he both confirmes my relation that mentions those answers before his talking of the several degrees of Christs revealing himself to the Saints and so that he falfly cavils afterward when he saies that in pag. 11. I lay down many words that he never spake for there are not many words of his laid down in that page as the Reader thereof may see and what is laid down as his I dare call God and the Auditory to witnesse I have not wronged him in yea and he himself in this answer acknowledges divers of them and also how sorrily he vindicated their words or rather how grosly he prevaricated instead of vindicating them alledging the sleeping in security against which the Apostle warnes them 1 Thes 5.6 as an interpretation of the sleeping in Jesus about which in 1 Thes 4.13 14 15. he comforts them and the raising the dead in sins 1 Joh. 5.25 as answering to the rising of the dead in Christ 1 Thes 4 16. and the coming of Christ from Heaven which the believing Thessalonians that had turned from dumb Idols waited for as all one with that efficacy of the voice of Christ causing the dead in sins to hear and hearing to live spoken of John 5.25 Such a vindication of their words was but a more evident manifestation of their ignorance and corruption He adds that he Never denyed the coming of the Lord from Heaven when he shall bring with him them that sleep in Jesus and raise the dead in Christ nor ever said that that was already over and past As he saies I belyed him That he in so many expresse words denyed the coming of Christ from Heaven when he shall bring with him them that sleep I never charged him nor did he ever confesse that coming that bringing with him them that sleep in him and raising the dead in Christ the Apostle there speaks of but undermines it while he saies that the Saints then alive remained to it And calls our expecting it but an Imagination of ours and a carnal looking for him yea and though he did not in expresse words directly say it is over and past yet his saying the Saints then alive namely when the Apostle so wrote remained to it clearly implies it for is not remained a word of the time past he said not they do or shall remain to it but remained in the time past and over Thinks he we cannot understand words when we hear them But he intimates his crafty meaning in saying he never said that was already over and past a few line after When he saies What confusion would I charge upon them and is that a strange thing to find them in confusion as to say the coming of Christ at which the dead in him