Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	false_a	spirit_n	try_v	3,332	5	9.2261	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96713	The quaking prophets two wayes proved false prophets, upon their own grounds laid down in an aiery [sic] whimsical answer to three queries ... vvith a discovery of their jugling the people out of their understanding ... also how Christ lighteneth every man that cometh into the world ... With a brief answer to three queries, sent by the Quakers to the author. / By T. Winterton.	Winterton, Thomas.; Burrough, Edward, 1634-1662. Answer to three queries coming out of a dark mind, from a blind understanding.	1655 (1655)	Wing W3093; ESTC R186760	13,306	16

name 2 What is the mouth of the false Prophet and where speaks he and whether thou do'st witness his mouth stopped in thee and whether thou canst be deceived yea or nay 3 What is the end wherefore Christ was manifest into the world and whether thou hast received the end of his coming or when where or how thou expects to receive it and where and what is the ground of thy knowledge of him Answer these in plain words or lay thy hand upon thy mouth and utter not words before the Lords but confess thy ignorance and own thy Condemnation EDWARD BVRROVGH The Authors Reply to the Quakers Answer to his three Quaeries I Have out of my dark mind and blind understanding as you please to say took a through view of your pretended Answer to my three Queries the which consist of 12 particulars and thou hast made a direct Answer unto two of them and they are the two last of the last Query To the first part of the first Query you leave out the word certainty the which is the life of the Query and answer that there is a note character and sign to know a true Prophet from a false And in the second particular of the first Query I query what that note character and sign is and to this you answer nothing at all but run into a meer aiery whimsical story that may serve to prove as well the greatest abomination in the World And though I will not trace you in your aiery whimsie yet I will observe what hath passed from thee that hath relation to the Query and that is two things The first is That a true Prophet cannot give testimony to any that his Calling is of God but those that have the same spirit The second is That a true Prophet cannot make a visible demonstration to the world that his Calling is of God Now as these two conclusions are truly drawn from your aiery whimsical story so I shall endeavour to reply to them And for the first It is an ancient shift and hath long since by the Antinomians been put upon me they boasting like the Quakers of their great light inward teaching and incomes of the spirit and I desiring a demonstration of these things they like the Quakers told me I had not that spirit and therefore I was not capable So of late your Predecessor Iohn Roberts of whom his Disciples cryed Cursed was he that worshipped any other God then John Roberts the Father of our Lord Jesus Christ And in new prison in a conference with them I called upon them to make those things good they uttered They told me I had not the same spirit therefore I could not believe And now as they laid their Foundations in aiery Whimsies so they are blasted and vanished before you yet they out-stript you in their devotion abstaining from all things but bread and water by which they drew to my knowledge many to ruine as you are like to do And now as this is a subtle shift to break the lorce of an Argument so it will serve for any Whimsie as if a Jesuit should affirm that the Pope was above God This whimsical story will serve to tell those that shall inquire into the truth thereof that they have not the same spirit and therefore it cannot be demonstrated to them And it is as usual for he great Sultane to prove his great Prophet Mahomet to be true Yea if a Quaking Prophet should affirm that the Spirit of Christ hath carryed him through the Moon that he there saw Christ sitting at the right hand of God his Father and that he see many glorious mansions prepared for them that obey the Commandements of Christ and that was to worship the Moon I say if he should thus affirm his aiery whimsical story will serve him for as much use to prove that true as it will prove he is a true Prophet and that he speaks infallibly from the mouth of the Lord and if he would but out-face this as he doth the other without all question he would have as many unstaid minds to follow him in the belief of this as in the other And now for the trial of you in the second particular I must rouz you out of this lurking hole and chace you in the plain field of the Scriptures the which you say you own and bear witness to and there try whether you are not covered with sheeps cloathing or no. And in order thereunto I shall observe that you affirm that the spirit that was and is in Christ is the same that is in the true Prophets I suppose you mean the Quaking Prophets I cannot but acknowledge that we are for this beholding to you in that you have given us a Rule to try whether you are a true Prophet or a false and that is by comparing your spirit with Christ and his Apostles spirit Now Christ saith of himself That he came to convince the world of sin righteousness and judgment the manner by which he did it was by giving a demonstration suitable to his Doctrine that as his Doctrine was such as never man taught so his Works were such as never man did Here you see the nature of Christs spirit that brings the world to the knowledge of him by visible demonstration yea to their very outward sences for he saith the works that I do bear witness of me And thou sayst that the Quaking Prophets spirit can give no testimony that is demonstration to the World therefore the Quaking Prophets spirit and Christs are not of one kind Again when Christ commanded his Disciples to go preach to the world he bid them to stay at Jerusalem till they had received that spirit that should demonstrate them to the world from false Prophets that he had said would come Now upon your account they need not have staid for they had tongue testimony barely to tel the people that they were sent from Christ but you see that the spirit of Christ acts in pure reason when it sends forth a strange doctrine it sends forth as strange a demonstration for as the people were to be preached to the world who had by nature come to know the invisible God by things visible so he gave them that spirit that should demonstrate to their understanding that they were sent from that invisible Power Therefore by thy own assertion and by thy own affirmation we have found by thy spirit by comparing it with Christs spirit and his Apostles spirit to be a jugling false deceiving spirit and therefore I shall apply thine own words to thine own self as of right they belong that thou art not immediatly sent from the Lord nor speakest by the spirit from the mouth of the Lord but what thou speakest is false and a lye and whatsoever thou affirmest and declarest is for condemnation for thy testimony is from man and not from God The 2d Query thou writest down as though thou intendedst to give answer

THE QVAKING PROPHETS Two wayes proved FALSE PROPHETS VPON Their own Grounds laid down in an aiery whimsical Answer to three Queries FIRST They are proved false in that they have not that Spirit that they themselves say is the Spirit of a true Prophet SECONDLY They are proved false in that they have not onely discovered to have in them the ground of all those abominations the which they say are Notes Characters and Signes of false Prophets but that in visible appearance some of those Fruits already sprung up in them VVith a Discovery of their jugling the People out of their Understanding whereby they are not onely made uncapable to try the Truth of what they declare to them but fitted to do whatsoever they command them Also how Christ lighteneth every man that cometh into the world a sentence continually in their mouthes and how and from whence mens actions arise in so plain a method that every one may apprehend and feel them daily working in them With a brief Answer to three Queries sent by the Quakers to the Author By T. WINTERTON London Printed by ROBERT WOOD 1655. To the READER Courteous Reader I Have presented to thy view this small Treatise wherein I have proved the Quaking Prophets false upon their own grounds whether I have or no I leave it to thy impartial judgment And forasmuch as thou mayst think it high presumption for so weak and unable a person to ingage against such a Sect when so many able learned men the sons of the Churches have 〈◊〉 off with loss I confess the Objection is of weight enough to have kept me silent had I not known the grounds on which these Rabbies opposed them on were as unsound as the Quakers were so as they but clash their errors together And a new Opinion that doth but equally defend it self alwayes gets ground and upon this score I am confident they have gained a multitude Howsoever I have put forth my firstborn * The which I have begoten upon their own grounds in whomly dress but if this were all I should be glad I fear there may be many faults the which I see not I have cause enough to be jealous in that I have seldome read a piece that hath bin wholly empty of mistakes and though this is no excuse for me yet it casteth a shadow of incouragement to crave so much favour of thee as to except the Will for the Deed it being the first fault to the which the greatest Tyrant in the world will contribute mercy especially where the mind is upright Howsoever I thought my self the fitter for this work in regard I have formerly trod these wayes of imagination bare till I was as bare my self in a worldly eye so great was my desires and yet no greater then my intention good for heaven it self was not more choice to me then the true worship of the pure God the which I imagined I had attained to and in that back of imagination I transported all my hopes for many years and through many dangers till at length I began to question my security in her whereupon making a through search I found her fit for nought but to set me ashore where I left his and returned with my adventure the which amounted to no less then a sad remembrance that I was deceived Howsoever my love and desires are still as strong and my spirit as free to serve the Lord whensoever he shall be pleased to set my feet upon a sure ground till then I wait and till then I think it better to sit still then rise and fall for I am resolved that imagination shall no more deceive me Howsoever I would be loath to change my condition with those that assume an infallible spirit or something in them above Nature the which they cannot demonstrate to a natural capacity because if they were disabled and nothing left them but what they had of this it might prove a tedious work to find in the world a lesser thing then they T. W. To the QVAKERS I Having heard some certain passages in your Exercise in White-cross street the which I desire to have had cleared but understanding you were too wise to dispute I have refted satisfied till of late there came to my hand certain Queries sent by you to the Anabaptists and conceiving you so righteous that you will give no more then you will take I have sent you three Queries 1. If there be false Prophets in the world as you say whether there be not certain notes characters and sights to know a true Prophet from a false and what that is and whether for any to affirm and declare that he is immediatly sent from the Lord and that he speaks by the spirit from the mouth of the Lord and what he speaks is infallibly true and yet can give no other testimony but his own word and his Associats whether this be not rather a character of a false Prophet then a true but if a true then whether every one may not be a true Prophet that will 2 Whether there be any light in man but what is seated in the understanding and whether the understanding receiveth not its light from the information of the sence and whether any information but what is from thence is not meerly imaginary 3 Whether it be necessary to believe any that shall say they have something in them above Nature or supernatural unless they can demonstrate something in them that cannot be found in a naturall person and whether there be any greater note of one truly spiritual or having something in them above Nature then so to love Christ and the Gospel as freely to lay down his life for the truth of it And whether many Jesuits of late at Tyburn have not done this and whether there be not an opposition between you and the Church of Rome T. W. An Answer to three Queries coming out of a dark mind from a blind understanding propounded by Thomas Winterton to us called Quakers 1. Query IN this Query thou askest whether there be a certain note character or sign to know the true Prophets from the false and what that is and whether for any to affirm and declare that he is sent immediate from the Lord and that he speakes by the spirit from the mouth of the Lord and what he thus speakes is infallibly true and yet can give no other testimony but his own words and his associats whether this be not rather the character of a false Prophet then a true but if a true then whether every one that will may not be a true Prophet Answ Yea there is a note a character and a sign by which the true Prophet from the false may be known and they are read by the spirit of the Lord which comprehendeth the ground from which each doth spring which spirit was and is in the true Prophet which is Christ Jesus And is is written and if any man have not this

was man he saith Of my self I can do nothing Q. What is that Light the which Christ lighteneth man with A. None can really tell what it is in its reall Essence and Being Qu. Can it not be defined A. No otherwise but as Faith and Love and other Graces are that is by their Effects Qu. What are the Effects of Light A. It discovers unto man visible formes Qu. Can the eyes or light of the understanding discover visible Formes A. The light and eyes that is said to be in the understanding is no more properly light then properly eyes but is figuratively called Light because it hath as it were the properties of Light that is to discover for as the bodily eyes discovers visible formes so the understanding discovereth the different Nature of those Formes Qu. Is there no inward light but what is seated in the understanding A. No in the good sence that is without relation to carnal inclination there is no knowing no believing no affecting no liking not there is no disliking nor disaffecting but it ariseth proceeds from the determination of the understanding Qu. Doth every man bring into the World this light that Christ lighteneth every man with in full perfection A. For the outward eyes of the body they are perfect at their coming in or never perfect but for the light of the understanding they bring in that as they bring in their full strength that is a capacity to grow to it Q. In what order or method doth the actions of the body arise from A. There are inherent in man five distinct faculties the which are the ground of all his acting Qu. Which are they A. The first are the sences the second are the understanding the third the Will or affection the fourth Imagination the fifth Carnality or Lust Q. What is the place and office of these several faculties A. The office of the Sences is to inform the Understanding of what they hear see smell feel and taste The offices of the Understanding is to judge and determine those things by the Sences presented The offices of the Will or Affection is to put the body upon action according to the determination of the understanding the which if it determinateth good it moveth the body towards it if ill it moveth the body from it The offices of the Imagination is to bring information to the Understanding beyond the reach of the Sences The offices of Carnality or Lust is through a vicious inclination to overpower the Will upon some pretended good to move and cause the body to act quite contrary to its light and understanding Qu. Are all the five Faculties of one and the same nature A. No they differ as much as Light and Darkness Qu Which are they that differ A. The three first differ from the two last and the two last differ one from another Q. What is the nature of the three first A. They are of that nature that whilest man acteth under these distinct from the two latter his actions are pure as unto man without the least commixture of unjustice or deceit or provocation thereunto neither can he For first the Senses they deliver up to the Understanding what they partake of without the least self end and the Understanding judgeth as purely according to that light it hath and the Will as sincerely puts the body upon action Q. What is the nature of Imagination A Its nature is to give information to the Understanding of things oftner false then true Q. What is the nature of Carnality or Lust A. It is of a most mischievous nature unto the sons of men it corrupteth their actions it destroyeth society yea it destroyeth or depriveth man of all comfortable being Q. Are not Reason and Conscience faculties also A. Yes they may be said to be faculties because they may be said to act though more remote then the rest for Reason is nothing but a Conclusion drawn from Experience Now there must be Understanding and from the Understanding there must be Experience before there can be Conclusion the which is Reason Qu. What is the effects of Conscience A. First you must know upon what it worketh before we can find its effects for it acteth not as other faculties in every one neither hath any ground but in one single Opinion that is When the Understanding shall fully determinate that there is a place of everlasting Plagues wherein the sons of men or some degree of them shall be tormented for ever I saw whose Understanding soever doth determine thus it doth also determine its own case either to a confidence that he is one of those that shall thus be damned or else is confident he shall not or else doubts whether he shall or no. Now when a person comes to be possest with this confidence that he shall be damned if now he be inclined to fear Conscience now blows as it were a flame about him and like an Executioner presents unto his present view all those Plagues as if they were in present being to the wounding of his Spirit that no man can bear but seek all means to destroy themselves Again he that stands doubtfull Conscience hath not that power over him yet if he be inclined to fear Conscience will ever be snarling at him and keepeth him from extravagancies and that is the good that Conscience doth to make a man that is viciously inclined to be artificially honest even as a ravenous Cur that whilest his Master hath a cudgel in his hand he lies still but so soon as his back is turned he seizeth upon what is next But the glorious actions of the sons of men is from a natural inclination of delight to do justly and to see no benefit nor profit but in what is his own this is a Dye in grain that will never change Let this man be in what condition he will let him change his opinion or change his Religion his actions as unto man will be the same still But he that hath not a natural delight to deal justly and honestly with all men such will make use of all opportunities especially if they happen in dark corners to deceive And now as Conscience is of singular use to make this sort of men honest so it is piety but that that Opinion whereupon Conscience doth depend should throughly possess them Q. But the Quakers in the second Query speak of a false Light in the Conscience and of the Sences acting in disobedience and of a true Light A. But if they would lay down these things in a methodical way so as the people might out of heir own Understandings feel them working in them it were somthing but this would bring their craft in danger for their Quaking then would soon be at an end For as mans chiefest certainty lyeth within the reach of his Sences that what he seeth and heareth and tasteth and feeleth and smelleth is more certain then what others say they heard they saw they tasted they smelt the which while he there keepeth he cannot be deceived But they tell the people that the Sences and all the rest of the faculties are carnal and fleshly and are to condemnation and that they are contrary to the true Light the which is to beleeve their Infallibility And having brought the people to a belief of this they are not onely made uncapable of trying the truth of their Doctrines but fitted to fall down before the greatest Idol that ever was in the world yea to cry Great is Diana of the Ephesians and to Worship the Image that fell down from Iupiter And then having ballaced them with this ayrie whimzie to tell all that shall oppose them that they have not the same Spirit they are then sufficiently furnished till they split themselves upon another Novelty or sink through the weariness of the old An Answer to three Queries sent by Edward Burrough a supposed Quaking Prophet in that he commands to Answer them in plain Words Q. VVHat is the Ground in which the Church of Rome stand A. The Church of Rome and the Church of the Quakers stand both upon Imagination Qu. And whether it be removed in thee A. Yea for Imagination He trust no more Qu. And if how was it removed A. By that Light with the which Christ lighteneth every man that commeth into the world Qu. Whether the Vial be poured upon the Seat of the Beast yea or nay A. I cannot tell Qu. What is his Seat and his Mark and the Number of his Name A. I cannot tell nor th●● neither infallibly Qu. What is the Mouth of the False Prophet A. Edward Burrough and the rest of his fellow Quaking Prophets Qu. And where speaks he A. Sometimes at Alderfgate sometimes in More-fields and in divers places in the City Qu. And whether thou doest witness his Mouth stopped in thee A. No he will rail upon me still Qu. And whether thou canst be deceived yea or nay A. No I am not deceived that the Quakers are False Prophets Q. What was the end wherefore Christ was manifest unto the Worlds A. To save sinners Q. And whether thou hast received the end of his coming A. Yea. Q. Or when where or how thou expectest lo receive it A. The Answer to the last Query takes away the Answer to this Q. And where or what is thy Knowledge of him A. The Scriptures without which it is probable thou and I should never have heard of him FINIS