Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	law_n	sin_n	transgression_n	4,002	5	11.2412	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63393	The Quakers rounds, or, A Faithful account of a large discourse between a party of them called Quakers viz. William Fisher and Edward Burroughs, &c with Mr. Philip Taverner, Mr. Richard Goodgroom, and Mr. M. Hall, ministers of the Gospel ... / published by William Taverner, preacher of the Word.	W. F. (William Fisher); Burrough, Edward, 1634-1662.	1658 (1658)	Wing T248; ESTC R31011	28,134	41

what the Scripture affirms He that doth righteousness is righteous even as he is righteous 1 Iohn 3.7 R. G. He that doth righteousness is righteous as he viz. Christ is righteous in likeness but not in measure Christ was perfectly righteous and without sin but the most righteous among the sons of men have yet imperfection and sin in them W. F. Hearken to the form of wholesome words Blessed are the undefiled in the way who walk in the law of the Lord blessed are they that keep his testimonies and that seek him with the whole heart they also do no iniquity they walk in his wayes Psal 119.1 2 3. they do no iniquity therefore perfect and do not commit sin R. G. They do no iniquity allowedly as owning and approving the wayes of unrighteousness they follow not the course of the wicked who commit all uncleanness with greediness nor lie in wickedness as the rest of the world yet are they not perfect without sin but find oft-times cause to complain with the Apostle what I would that I do not but what I hate that do I Rom. 7.15 E. B. That there have been such who were perfect without sin appeares from that testimony which Christ gave of Nathaniel Behold a true Isrealite in whom is no guile Iohn 1.47 in whom is no guile therefore a man in whom was no sin R. G. It will not follow that he was wholly without sin because a man in whom was no guile These words of Christ prove him to be no hypocrite but a plain upright hearted Isrealite yet do not grant him a perfect man without all sin E. B. It is said in whom is no guile and if no guile were found in him then he was perfect P. T. He was perfect with that perfection which is called sincerity and upright-heartedness but not perfect according to that two-fold perfection in either part of it which we spake of in the beginning And here one of the company attempting to prove that Nathaniel sinned after this accounting him one of that number spoken of Mat. 26.56 Then all the Disciples forsook him and fled W. F. asked if Nathaniel were one of the twelve it was answered in hast yea one of the twelve and although presently corrected by saying he was one of the Disciples and followers of Christ yet here W. F. catched at that word one of the twelve made a great stirre about this slip of the tongue saying Thou hast been reasoning and standing out all this day against God and his truth and God hath now left thee to thy self to shew thy own nakedness with more of the like sort clearely manifesting to what I was able to judge a great Spirit of selfishness and bewraying much imperfection while he contended for perfection P. T. You will make a man an offender for a word while your selves are found in the same guilt who affirme that it was meant of the twelve when it is said then all the Disciples forsook him and fled whereas Judas one of the twelve had before this forsaken and gone away from Christ being now one of those who came with that great multitude to take him so that there were but eleven of whom it is said then all the Disciples viz. the eleven that were with him forsook him and fled and so this proof came to nothing though I beleeve it is more then they can prove that there were no more then meerly the eleven with Christ at that time when he was taken by those that came along with Judas but I will trouble the reader no farther with this E. B. We read of a hundred forty and foure thousand who stood with the Lambe upon mount Sion Rev. 14.1 and of these it is said ver 5. In their mouth was found no guile for they were without fault before the throne of God If without fault then perfect and without sin R. G. These were without guile as not being hypocrites but sincere and upright-hearted towards God and their perfection as to a being faultless before the throne of God is to be understood in point of Justification not Sanctification all truly beleeving in Christ are perfectly Justified though not perfectly Sanctified in this life E. B. I will prove it yet further from that of the Apostle As he is so are we in this world 1 Iohn 4.17 If as Christ is so are we who then can deny but we are perfect without sin for so was Christ P. T. Shall this Text decide the Controversie at lest will you hear some other speak beside your self E. B. I will yet ad a further proof from that 1 John 3.9 He that is born of God sinneth not What can be spoken more plain P. T. Have you yet done that I may have leave at last to speak a word E. B. We will hear thee P. T. I shall then begin with your last Text He that is born of God sinneth not we find in the same Chapt. vers 8. He that commits sin is of the Devil and between these two is a wide difference 1. He that is born of God sinneth not after the same rate as those who are of the Devil he chuses not the way of sin nor yields up himself a servant to unrighteousness There is a Law in his members rebelling yet can say with the Apostle I delight in the Law of God after the inward man Rom. 7.22 His fals are weakness not wilfulness which is true of every Christian while he is as we may say truly himself and not under a temptation David in the matter of Vriah ran very far yea sinned presumtuously and wilfully and with premeditation but it was at this time an hour of darkness upon him he was now under temptation and therefore acts not like a child of God as at other times A Christian while under a cloud of temptation is not indeed himself neither can we at such a time judge of him or his estate 2. He sins not that sin which is unto death spoken of Chap. 5.16 Christ cals it blasphemy against the holy Spirit which shall never have forgiveness Mark 3.29 He that is born of God sinneth not this sin but as the Apostle speaks vers 18. He that is begotten of God keepeth himself and that wicked one toucheth him not 3. Which I conceive is more directly the meaning of the Apostle in this Text He that is born of God sinneth not that is so far as born of God that which is born of God or the new creature in him doth not sin so far as he is acted by the pure principle of light and life in him the Spirit of truth received he doth not commit sin the Spirit leads forth to nothing but what is righteous and good the flesh to nothing but what is evil and sinful Rom. 7.17 18. To your former Text As he is viz. Christ so are we in this world I answer it cannot be understood in the full latitude of it that as Christ is so are we

For 1. He is God over all blessed for ever so are not we 2. He Christ Jesus hath performed the office of a Mediator between God and Man For there is one God and one Mediator between God and Man the Man Christ Iesus 1 Tim. 2.5 He is the Mediator so are not we ye will not grant every man his own Mediator and consequently so many persons reconciled to God so many Mediators when the Apostle saies there is one God and one Mediator yet but one 3. He is risen from the dead ascended into heaven and sate down at the right hand of the Father in glory so are not we Yet in some other respects as he is so are we but then we must distinguish between the truth of the thing and its manner for things that are like are not like altogether and in all respects for instance 1. He is the Son of God so are we true in respect of the thing but not in respect of the manner Christ the Son of God by nature and eternal generation we the Sons and Daughters of God by the grace of Adoption 2. In respect of holiness and Sanctification as he is so are we true in respect of the thing but not in respect of the manner Christ was holy from his conception and originally but so are not we we are sanctified in time he was perfectly just and holy without any blemish of sin so are not we for there still remains some indwellings of sin in us 3. In respect of those spiritual and heavenly vertues which shined forth in him being meek and lowly humble and self-denying patient towards all and overcoming evil with good c. as he is so are we true in respect of the things themselves but not in respect of the manner or measure Every true Member of Christ doth bear the image and likeness of Christ their Head the same spiritual vertues and true excellencies shine forth both in the Head and Members but with this difference 1. What was and is in the Head originally is found in the Members only as dependants upon Christ their Head 2. What was in the Head to the height of perfection is found in the Members but to some degree 3. What was in the Head without any contrary thereto is found in the Members but with some contrary to it in the same subject they are not perfectly light there is darkness as well as light flesh as well as spirit in the Saints Rom. 7.25 So then with my mind I my self serve the Law of God but with the flesh the Law of Sin The last thing asserted by E. B. and objected against by R. G. was That the Scriptures were given to the World not to the Saints E. B. I do not remember that I spake it in these words R. G. I well remember your words and have neither added nor deminished a tittle E. B. I was speaking to those words Search the Scriptures c. John 5.39 and said that this Scripture was not given to the Saints but to the World at least to the unbeleeving Iews P. T. If this Scripture was given as you say to the World and Unbeleevers only then consequently all other Scriptures were given to the World and not to the Saints for this Search the Scriptures c. relates to and implies in it all other Scriptures E. B. All the Scriptures were not then written P. T. I mean it of such Scriptures as were then extant for this Text cannot be conceived as speaking of that which yet was not those Scriptures which were written after but all Scriptures written aforetime viz. the Law of Moses the Psalmes and the Prophets c. are implied in this and if this were given as you say to the Unbeleeving World and not to the Saints then consequently none of those Scriptures which this relates to were given to the Saints but to the World which I think you will be hardly able to make good W. F. Thou speakest more unreasonably in this than thou hast all the day before P. T. I speak directly to your Friends words who expresses himself Search ye the Scriptures which if it be a Command and this Command reaches no further than to the Unbeleeving World to whom shall we conceive these Scriptures in the judgement of your Friend to be given which this Text relates to It is indeed clear that these words were spoken directly to the Unbeleeving Jews and are rather to be read ye do search the Scriptures for in them ye think to have eternal life and these are they which testifie of me which words are rather a reprehension and reproof to the Jews to whom they are spoke I say a reproof not that they did search the Scriptures for this is a commendable practice and every Christian mans duty Acts 17.11 but that while they searched the Scriptures they still neglected him of whom the Scripture spake they searched the Scriptures but did not beleeve in him Christ Jesus the Messiah promised of whom Moses and the Prophets had written and whom the Scriptures did testifie of For they testifie of me and ye will not come to me vers 40. But now if you will have this a Command and affirm that this Scripture was given to the Unbeleeving World what follows but to those that are commanded and whose duty it is to search into the Scriptures are they given yea to these onely are they given therefore if the Unbeleeving World are onely commanded to search the Scriptures can they be conceived to be given to any other and thus he plainly owns though he would seem to deny it that the Scriptures were given to the World not to the Saints I am of an easie belief that E. B. when he mentioned that text of Iohn 5.29 Search ye the Scriptures or ye do search the Scriptures which may be read either way meant no other but these words when spoken by Christ were spoken to the unbeleeving Jews which is true but then it will not follow that these words which were at first spoken to Unbeleevers were written afterwards the holy Spirit moving holy men of God to this work for their sakes onely to whom they were spoken and consequently that this Scripture was given onely to Unbeleevers viz. the Unbeleeving Jews which were his very words if he hath not forgotten himself For first what are recorded in Scripture as things directed to some particular persons when spoken were not written onely for their sakes to whom spoken but according to that Psal 102.17 These things shall be written for generations to come c. 2. What was formerly spoken of or spoken to Unbeleevers particularly and afterwards committed to writing the holy Spirit moving hereunto was not written meerly for such in future generations to whom they were at first spoken viz. Unbeleevers but for all sorts of persons to whom this Scripture should come 1 Cor. 10.11 Yet thirdly whatsoever was written by those servants of God who were the Pen-men of the

in opposion to Justification by works according to the law Rom. 4.2.3 And this was before Abraham had ever a Child which will clearely appear if you consult the Scriptures So that Abraham was justified by faith before he went to offer up his son Isaac he was before that act of obedience a justified person therefore not justified hereby but onely declared to be a true beleever his faith was hereby clearely manifest and no more can be drawn from this of the Apostle James if we do seriously weigh ver 18 19 20. and compare what followes with these going before And here ended this confused dispute about Justification in which point it is feared by some that those called Quakers if all of the same mind with E. B. and. W. F. have a Pope in their belly if so I heartily wish the Lord would shew them their errour recover their feet out of the snare and deliver them from the delusion I have since this Dispute met with a Book called A Standard lift up for all People The Author this E. B. there are three passages which I took notice of in it relating to JUSTIFICATION I. PAge 3. Chap. 1. towards the end of the Chapter it is said God Justifieth the Righteous and condemneth the Wicked If by justifying be meant Gods owning approving and accepting the Righteous and that the same God doth not accept but disown the Wicked in their wickedness then is it a Truth of the same stamp with that Psal 5.4 5. But if by justifying be meant that of absolving and acquiting from guilt and condemnation which is that the Apostle so often cals Justification how will it agree with that in Rom. 4.5 But to him that worketh not but believeth on him that justifieth the ungodly c. II. Page 11. Chap. 8. It is the new man that is justified not the old If by justifying be meant as before Gods owning and accepting with delight so it is true God accepts owns and delights in nothing but the new Creature in us for what is after the will of the flesh or the old man in us is the object of his loathing and shall be destroyed But if by justifying be meant in the second sence an acquitting and absolving the sinner from guilt and condemnation then how can the new man which never sinned be said to be justified vix from sin or to be acquitted from guilt and condemnation which it was never under III. Page 11. Chap. 8. lin 3. And such as are taught by Christ and guided by him in all the wayes of Truth and Righteousness are justified by him and none else not in any word or work whatsoever but in what they are led to fulfil by him What strange contradiction in the two last clauses as if what they are led to fulfil by him were not a work And here again If by being justified in what they are led to fulfil by Christ be only meant a being accepted and owned of God in the thing done It is granted that God accepts of nothing from us but what is the work of his own Spirit and Grace in us but if by being justified in what they are led to fulfil by him be meant that Justification which himself cals lin 11. of this Chapter A being cleared from condemnation in the sight of God What could the Pope himself have spoken more plain for effecting Justification by inherent Righteousness or the work of the Law wrought in us For what can that clause in what they are led to fulfil by him relate to but a conformity to the righteous holy and good Law of God And if this be our Justification to what purpose was the death of Christ For a perfect conformity to the Law of God in our own persons though not wrought in our own strength but in the strength and power of Grace the Spirit working all in us and for us is no other than the Righteousness of the Law And as to this Point ye cannot be ignorant of what the Apostle saith If Righteousness be by the Law then Christ dyed in vain Gal. 2.21 Several other Passages I have taken notice of in in this Book some contradictory others dark and doubtful as to what is the Authors aim in them PAge 4. Chap. 2. And this Christ Jesus the Son of God is the light and life of the World and hath enlightned all mankind every one that cometh into the world is lighted by him with the true light of life or condemnation And page 22. Christ Jesus the second Adam lighteth every man and all mankind that cometh into the World with the true light How do these agree with that Page 25. Chap. 19. Mans state in the first Adam in transgression is a state of perfect enmity against God and Death reigns in every man and he is possessed with blindness ignorance and unbelief c I say how do these agree unless there be granted a general restauration of all men which yet you seem to deny in Page 10. Chap. 6. where you acknowledge some to be in a state unreconciled to God and having no part nor portion in these things which belong to their peace Page 10. lin 1. Many profess them in words what others enjoy of these things but have not felt in themselves the working of the eternal Spirit neither have the witness in themselves of being restored again From this latter clause a twofold question ariseth for your words speak not forth your meaning clearly 1. Whether none are restored again but those that have the witness in themselves Or secondly Whether all are restored but some want the witness of this in themselves which you mean is doubtful Page 10. Chap. 7. in the three last lines This Religion and Worship stands in Christ Jesus the second Adam who hath lighted every man that comes into the World that all men through him might believe c. Hence this question ariseth Whether that light which is in all and every particular man is sufficient without any thing farther of speciall grace superadded to bring up every man to beleeve in Christ unto salvation or to beleeve in God by meanes of Christ 1 Pet. 1.20 Pag. 5. Chap. 3. This is the testimony of the Spirit of God and it leadeth into all truth and out of all evill all that are guided by it and it is given to be the guide and rule of life to the Children of God Whence this question for in these things he speakes darkely and doubtfully Whether the Spirit is so given to be the guide and rule of life to the Saints that they have no more need to attend upon the Scriptures Chap. 19. After many other things it follows pag. 28. towards the end And the light of Christ in every one shall give testimony to it unto which I do onely commend my self and these truths to be witnessed Can these be wittnesses to you and of the truth in you who are as you say Pag. 6. Chap. 4. ignorant of the life power and wisedome of the Creatour to leade guide and preserve them following the counsell of their own heart which is evill altogether c. or can such judge between light and darkness between truth and falsehood who are possessed with blindness igorance and unbeleife and wholly imperfect to receive the things of Gods kingdom or to act any thing for God acceptable to him pag. 25. Chap. 19. Pag. 17. Chap. 13. It is truely said That the word of God was in the heart and mouth of the servant of God and that from it they spake forth the Scriptures and then followes As they were moved by the holy ghost through the eternal Spirit Do you make the Holy Ghost and eternall Spirit two or what do you mean by Holy Ghost it is indeed a usuall word among us though there be little to bear up the use of it more then long custome but by Holy Ghost we mean the holy and eternall Spirit what you mean wants an interpreter to find out and make known who seeme to make them two because you say by the holy Ghost through the eternall Spirit Pag. 10. Chap. 7. This is true religion c. where is given forth the same description of true Religion for substance with that of the Apostle James 1.26.27 and towards the end of the page it is said This is acceptable and well pleasing to God above all words and outward conformity and set times and dayes and observances c. This is subscribed to as honest and true and yet may a snake lie in this grasse The question therefore offers it self viz. Whether a doing the greater things of the law is acceptable where the lesse are neglected when it is said I will have mery not sacrifice or mercy rather then sacrifice which is the meaning God did not so require mercy as wholly to take off from Sacrifice onely hereby is declared that God prefers that before this which is true unto this day God requires to speake the truth and do the truth in all things to do unto all men as a man would be done unto to love God with all our heart and our neghbour as our selves c. But hence will not follow an abolition of all institute Worship consisting in the use of such Ordinances which Christ hath appointed and which were in use among the Saints in the primitive times God indeed prefers the former before this but stil requires us to mind according to that of Christ These things ye ought to have done and not to leave the other undone FINIS