Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	deny_v	live_v	ungodliness_n	2,449	5	11.2335	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47145	George Keith's Fourth narrative of his proceedings at Turners-hall divided into three parts : detecting the Quakers gross errors, vile heresies, and antichristian principles, oppugning the fundamentals of Christianity, by clear and evident proofs (in above two hundred and fifty quotations) faithfully taken out of their books, and read at three several meetings, the 11th, the 18th, and 23d of Jan., 1699 before a great auditory of judicious persons, ministers, and others, more particularly discovering the fallacious and sophistical defences of George Whitehead, Joseph Wyeth, and seven Quakers of Colchester, in their late books on all the several heads contained in the printed advertisement : to which is prefix'd, the attestation of five ministers of the Church of England, to the truth of the said quotations, and a postcript [sic] / by George Keith.; Fourth narrative of his proceedings at Turners-Hall	Keith, George, 1639?-1716.	1700 (1700)	Wing K167; ESTC R2430	153,412	130

by seven Quakers the Passage is this Is the Moral Law or ten Commandments a Rule to the Christian's Life Some Account from Colchester p. 9. to the End or is it not Ans Thou might as well ask if the moral Law as thou callest it be a Rule to Christ For the Christian's Life and Rule is Christ who is the End of the Law for Righteousness who came not to destroy but to fulfil it Note In their Answer they groslly equivocate in taking the Word Christian's Life in another Sense than was meant in the Query and is meant in common Speech By a Christian's Life is meant in the Query and common Speech a Christian's Practice and manner of Life with respect to his Thoughts Words and Actions Now though Christ is called in Scripture the Christian's Life by the Figure of a Metonimy being the Author of their Life yet he is not their Practice or Manner of Life their thinking speaking and acting and whereas they make it absurd to suppose that the moral Law was a Rule to Christ Here they shew their Ignorance and Error for the Man Christ had the moral Law for his Law and Rule and it did oblige him to Obedience and he fulfilled it in his own Person for he was made under the Law and though the Law is not a Rule to the Spirit of Christ in Believers yet it is a Rule of the Spirit whereby he rules them Next they say The said Answer appears not to be intended to make void the moral Law or ten Commandments but the contrary in asserting Christ to be the End of the Law for Righteousness and that he came not to destroy the Law but to fulfil it therefore the Righteousness thereof remains and is binding by the holy Spirit in every true Believer though not under the Law but under Grace which effectually teaches both to deny Vngodliness and worldly Lusts and to live righteously soberly and godly in this present VVorld Tit. 2. 11 12. which answers the Substance and End of the Law Note whereas they say The Righteousness of it remains and is binding by the holy Spirit in every true Believer how is it binding by the Spirit if it be not a Rule to every true Believer Doth the Spirit bind Believers to that which is no Rule or Law Again By their Limitation and Restriction of binding by the Spirit they make the moral Law as it is outwardly delivered in the holy Scriptures to have no Obligation upon Believers at all but only as it is inwardly revealed and given by the Spirit and thus Christ's Prophetical and Kingly Office as he outwardly delivered that Law to us is of no Force by their Answer whereas that Law and all the other Laws of Christ have their binding Authority over Believers from Christ the great Prophet and King and Head of his Church as without them delivered by him to them and sealed by his Spirit in their Hearts and though the Spirit of Christ in Christ himself and in the Prophets and Apostles was a Lawgiver to Men yet the Spirit is not a Lawgiver as in us because his Law is sufficiently given already by Christ and by his Spirit in Christ and in his Prophets and Apostles But the Work and Office of the Spirit in us and all Believers is to perswade us of the Truth and Authority of the Laws of Christ already given to enlighten our Minds to understand them and inwardly to strengthen us by his Grace and gracious Influences and Operations to obey them But to hold that the holy Spirit is any Lawgiver to Believers since the Days of Christ and the Apostles is of no less dangerous Consequence than to overthrow Christianity and introduce Deism and Mahumetism For indeed upon that Pretence the Laws of the Turks Alcoran are set up and by the same Pretence G. F. did throw down Christ's Institutions of Baptism and the Supper and Church-Government by Pastors and Elders and set up Laws and Rules that he pretended to have given him by the Spirit and this was the Pretence of the ancient Montanists Yea W. Penn on this very Pretence rejects Baptism and the Supper affirming That the same Spirit that led the Apostles to reject Circumcision hath led the Quakers to reject the outward Baptism and Supper Lastly whereas they say A Believer is not under the Law but under Grace this doth not justifie their vile Heresie That the moral Law is not a Rule of Life to Christians for though they are not under the Curse and Condemnation of it nor as it is a Law of Works so as thereby to be justified yet they are under it even as outwardly given by Christ and his Prophets and Apostles as a Rule of Life And thus as they disannul and make void the moral Law of the Ten Commandments so all the other positive Laws and Commands of the Gospel making the Gospel nothing but the Light within all Mankind and Gospel Commands nothing but what that dictates though they are not agreed about the Commands of the Light within either their Number or Duration or whether there are any new Commands given in this Age as G. F. pretends was given to him and by him to the Quakers But again How doth it appear that their Answer doth not make void the moral Law or Ten Commandments when they reject the Morality of the fourth Commandment and do not allow that one Day of seven is to be observed and to be sanctified by abstaining from servile Labour and giving that Day to religious Exercise as appears from another Quotation in that called An Account from Colchester taken out of G. W's Truth defending To which they pretend to give answer in that called Some Account from Colchester p. 11. Did that Quaker sin therein or not who brought lately on the Lord's Day an old Doublet into Dr. Gell ' s Church in London and sate upon the Communion Table mending it while the Dr. was preaching the Parishoners forbidding him In their Answer they expostulate with him as if it were Popery 〈◊〉 it a Crime Sin to work upon the Communion Table as if it were a more holy Place than another But though it have no inherent Holiness yet it being dedicated to that Use every sober Christian will say it was a great Sin by diverse aggravating Circumstances as done in Contempt of the Institution of our Lord himself who appointed the Practice of breaking of Bread and that there should be a Table is evident from Scripture that mentions the Table of the Lord. Secondly The doing of it while the Dr. was preaching Thirdly The wilful Offence designedly given to the People present upon Pretence of bearing witness against their Idolatry and idolatrous Practice as the Quakers were wont to censure it Fourthly The doing of it on the first Day of the Week set apart from servile Labour to the Worship of God Fifthly The Breach of that golden Law of Equity Not doing as they would be done by