Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	love_n	receive_v	unrighteousness_n	1,627	5	10.8118	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87658	The pretended antidoe [sic] proved poyson: or, The true principles of the Christian & Protestant religion defended, and the four counterfit defenders thereof detected and discovered the names of which are James Allen, Joshua Moodey, Samuell Willard and Cotton Mather, who call themselves ministers of the Gospel in Boston, in their pretended answer to my book, called, The Presbyterian & independent visible churches in New-England, and else-where, brought to the test, &c. And G.K. cleared not to be guilty of any calumnies against these called teachers of New-England, &c. By George Keith. With an appendix by John Delavall, by way of animadversion on some passages in a discourse of Cotton Mathers before the General Court of Massachusetts, the 28th of the third moneth, 1690.	Keith, George, 1639?-1716.; Delavall, John, d. 1693.	1690 (1690)	Wing K192A; ESTC W42984	110,748	234

the adopted because I said Christ hath left his spiritual goods as Justification Remission Adoption and Eternal Life to his Brethren by spiritual Regeneration and since ye deny this ye must allow That Christ giveth Remission Justification Adoption and Eternal Life to such who are not spiritually regenerated which is a Contradiction to your own Doctrine And your own Doctrine distinguisheth betwixt Regeneration and Adoption Ye grosly abuse me in saying I confound Justification and Sanctification alledging I fall into down-right Popery for on the contrary I assert Justification as it is opposed to Condemnation and according to the most proper and frequent use of the word is distinct from Sanctification as thus Justification is Gods act of his free Grace whereby he forgiveth the sins of all true Believers and Penitents and accepteth and owneth them to be righteous in Christ being cloathed with Christ and his Righteousness imputed freely unto them and whom he hath truly sanctified and begot into a true and real state of inward Holiness Righteousness so that true inward Righteousness and Holiness or Sanctification i● not the Foundation of Justification but a Condition Qualification required in order thereunto and I place inward Righteousness and Holiness no other way than Faith by which men are justified to wit as necessary Conditions and Instruments of Justification all true Believers are cloathed not only with Ch●ist imputed Righteousness in respect of wh●t he hath done and suffered for them ●ut with Ch●ist himself in-dwelling living and ruling in their h●arts making them really hol● and righteous and this is a double cloathing unto them or as the Scarlet that is of a double Die where-with all the true Child●en of Jerusalem from above the Mother of all the faithful are cloathed so that they are not afraid of the Snow according to Prove 31.21 But all such who think that the alone Righteousness of Christ without them while they are not inwardly cloathed with real inward Righteousness will cover them will be greatly disappointed True inward Sanctification and Justification though distinct yea are not divided nor is the one perfect without the other he who is imperfectly sanctified cannot while such be perfectly justified Sanctification is ingredient in the Object of Justification and so is distinct from it for it is only the holy Man whom God justifieth by his act of his free Grace and Favour And therefore Sanctification is in the priority of order tho' not of time before Justification as the Object is prior in order to the Act for as God condemneth none but him who is wicked so he justifieth none but who is ho●y and he justifi●th the Ungodly from their Ungodliness not in it viz. such who had been formerly ungodly being now sanctified he justifieth them and still Justification is as much the free Grace of God as our Sanctification yea both equally his free Gifts and Favour Note that Augustine cap. 26. de spir er lit doth acknowledge a twofold sense of the word Justified in Scripture 1. To make just by the inward effect of Righteousness wrought in men by the Spirit of God 2. To account reckon or repute to be just And many Protestant Writers of great note have acknowledged that twofold sense and for the first they cite Rev. 22.11 He that is just let him be just still or more justified Pag. 106. Ye say It is a great mistake in me to say that Faith is one hand to receive Christ and Love another and ye further say By Faith we receive Christ and by Love we serve him A very unlearned and foolish distinction do we not serve him both by Faith and Love Yea and we receive him by both Faith and Love and by both he dwelleth in our hearts And as ye bring no proof to contradict it so the truth of what I say is manifest for it is the Love of the Heart and Soul as well as Faith that qualifieth it to receive Christ yea Love doth most sweetly embrace Christ for it is the nature of Love to embrace its beloved Object the loving Parent embraceth the loving Child and the loving Child embraceth the loving Parent and one Friend embraceth another Friend and not only receiveth him into his House bu● into his Heart and the ●●ore one said The So●l is more where it lovet● than where it breatheth and al● sensible Souls who know in experience wh●t it is to love Christ wi●l contradict you and say with me That by and with their Love th●t he hath begot in th●m they receive Christ they embrace him and hold him as we●● as by Faith It s●emeth too much it is your want of s●iritual experience in this Love that maketh you talk so widely Yea Faith as it is a fiducial act of the Soul and of the Will and not a bare assent of the Understanding hath Love and Des●●e in it and belonging to the very natu●e and being of it as Augustine said What is it to believe in God by believing to love him and to go into him The virtue of divine Love doth wonderfully knit and unite the hearts of true Believers to Christ and one to another according to Col. 2.2 and this is felt by all that have any measure of the divine Love shed abroad in their hearts and if Love knit the heart to Christ by Love it receiveth him as that which knitteth the Graft to the Tree causeth the Graft to receive the Life and Substance of the Tree into it Ye say In my sixth Paragraph I give up the whole cause if I speak sincerely Answ I speak sincerely and acco●ding to the plain and genuine sence of all the words contained in it and yet I give up none of my Cause to you but still I differ from you considerably for I say in the same Parag●a●h T●at real inward Holiness and Righteo●s●ess as well as Faith are the Instruments whereby ●en are j●stified yet they are not the Foundation and g●o●nd of Justification And as thi● clear●th us of ●opery so it doth not make us one with you unless ye and not I give up your Cause for ye say Only Faith and not real inward Holin●ss and Righteousness a●e t●e Instruments of J●stification Pag. 107. That Paul and other Saints renounced inward Holiness and Righteo●sness after believing for being so much as Instruments of Justification ye can never prove though neither he nor they did build on them but on Christ the alone Foundation of Justification and of Sanctification and all other Blessings and Mercies and to be justified by Works is but a secondary Justification for inward Holiness and Righteousness planted and begot in the Soul is before Works of Righteousness as the Tree is good before it bear good Fruit and as some Worthy Protestants have said A good Tree maketh good Fruit but a Tree cannot bear good Fruit before it be good We are created by an inward Work of Christ's new creating unto good Works and therefore this new Creation

called Papists or Roman Catholicks for their charitable judgment of many among them because scarce any Papist hath the least charitable judgment of any one Protestant of any sort so we the People called Quakers have the advantage over you in that we have a real Christian charitable judgment not only of all the sincere hearted among you but among all others that are sincere hearted who hold the fundamenta●s of Christian Religion that they belong to God and Christ and are our Christian Brethren though in many things dark weak and under great mistakes of judgment that doth greatly hinder their growth and endanger their Souls state and therefore we labour if possible to undeceive them but we can have no charity for Hypocrites and such who are not sincere in what they profess but having a form of Godliness deny the Power of it and are Proud Envious Malitious false Accusers Persecutors and of a persecuting Spirit who have killed the Martyrs of Jesus and justifie them who have so done as you do those who put to death our innocent and Christian Friends at Boston and though ye alledge they suffered for their crime That they came purposely to undermine the civil Government and yet it is known generally over almost the whole World where New-England and Boston is named and what they did in that matter that it was simply for their Conscience and for no crime in matter of fact at all but transgressing that unrighteous Law of not returning on pain of Death and if that be to subvert civil Government then all Persecutors are justified and all the many thousands of Gods faithful Martyrs and Witnesses are to be condemned for being subverters of the civil Government for they did generally transgress the unrighteous Laws of men under which they suffered yea Christ himself at this rate is guilty which is blasphemous to think for as the Jews said We have a Law and by our Law he ought to dye and he is no friend to Caesar but that any thing directly or indirectly was ever found in any of these our Friends put to Death at Boston that had any the least tendency against the civil Government ye can never prove nor give the least colou●able pretence nor did I ever hear that any such thing was articled against them except in so far as ye will call that a subversion of civil Government to transgress the unrighteous Laws ye made against the People called Quakers only for their Perswasions in matters of Conscience and their innocent and harmless Practises and Profession accordingly And if any of them have come at time to your publick Meetings of Worship to bear a Testimony against your Formality and Hypocrisie and false Doctrine it is but the like to what some of these well owned and esteemed as the Martyrs of Christ did in Q. Mary's dayes and in other times and places of Popery where they came openly and boldly into the Popish Assemblies and witnessed against them and their Practice is commended in Fox's Book of Martyrs and other Historians as Noble and Heroical yea how many Presbyterians have highly commended the Women for throwing their stools at the Bishop reading Common-Prayer in Edenburgh in Scotland above fifty years ago and judged it as a Noble and Heroical Act and some have imputed it to a divine Motion but as I do not justifie it yet it doth serve justly to stop your mouthes to make that a great crime in others only to witness by word of mouth against your false Way of Worship when many or most of you the Presbyterian sort justifie that Practice by violent hands first of Women th●owing their Stools at the Bishop in the Pulpit and then of men violently rising against him which is a well known Passage and there are yet alive in Scotland who can bear witness to it Ye say ye shall have no returns from me except those of Rage and Wrath which ye shall not count it worth the while to publish any Reply unto but what the Arch-Angel gave to a Railing Accusation But I hope through Gods help to disappoint you and to give you no returns of Rage and Wrath at all and tho' in my former Book I used some sharp words against you from love and zeal to the Truth and good will unto you and the People of New-England yet I am not conscious of any Rage and Wrath I used against you though ye charge me with Pride and Gall and Slandering and Cal●mniating with bitter Invictives c. but I stand not to your judgment however as I retract nothing of what I then charged you with so at present I hope so far to disappoint you as not to give you any just cause to say I give you any Returns of Rage and Wrath for I shall most willingly and freely acknowledge your skill ability of using hard words and speeches doth far exceed my Capacity if I durst allow my self a liberty as I dare not to contend with you in that manner but I can say it singly I love rather to contend with strong and sollid Arguments than any hard words whatsoever and so far as it shall please God to give me leave I shall labour to refrain them to take away all occasion from you of making excuse not to answer only remember that ye confess in some passages ye have done your work cuttingly excu●ing you● selves that some are to be rebuked But what Apology can this be more to you than to me you must take all liberty imaginable yea exceed all bounds to answer me cuttingly and yet this is no Wrath or Rage in you but love and good will to me ye will say for I hope if I be judged your Enemy ye will say ye ought to love me but if I use but a small part of hard words towards you and withal expressing my love ye will needs construe it to be Pride Gall Rage and Wrath if this be not partial let all impartial Readers judge However though your words seem cutting yet since your Reasons and Defences by way of Argument are blunt and dull I feel no wound nor smart by any thing ye have done and am in no fear of any thing ye can do against me for the Truth which is the strongest of all is my defence against you and all your assaults Ye not only indulge your selves to use most hard and uncivil Language against me but against that Wa● professed by me called by you the Contagion of Quakerism and the peculiar Plague of this Age saying in Quakerism ye see the vomit cast forth in the by-past Ages by whole Kennels of these Creatures for whom the Apostle has found a Name licked up again for a new Digestion and once more exposed for the Poyson of Mankind and it is especially say ye the more ignorant and unwary and envious part of Mankind which it is adepted unto and abundance more of this sort Which is a shame to hear or read such odd kind

continue to offer up this Dirt and Dung unto God but remember that God will cast the Dirt Dung of your Sacrifices on your faces and the Dung of your solemn Feasts according to Mal. 2.3 And surely seeing by your own confession your Prayers are Dirt and Dung they cannot be that pure Offering which God promised his People should offer up unto him Mal. 1.11 6thly Ye say Prophets do not use to call men to Repent of their holding the Truth as it is in Jesus and his Call is nothing else Ans I bid you not Repent for your holding the Truth in Jesus for that is false ye hold it not in Jesus but as ye hold many Errors in Doctrine so ye hold something of Truth in Unrighteousness according to Rom. 1.18 and I bid you Repent of your Hypocrisie Pride Vanity Blasphemy hard Speeches Cruelty c. 7thly Ye say Prophets had wont to show some proof of their Call but ye alledge I have shown none but ye have not told what proof they used to show or what proof John a great Prophet showed to the Pharisees for he wrought no Miracles their ordinary proof was Hear the Word of the Lord and Let the Lord be Witness and this is my proof who do not equal my self to any of those Prophets it sufficeth that I am one of the least of the Servants of Christ But it is hard to prove a thing to be White to a blind man or that I speak to a deaf man When ye can prove that ye have Ears to hear what God saith in his Servants or that your Ear● are open to hear I can prove That God spoke by me unto you but ye shut your Ears against Gods Call as many did of Old and said The Lord hath not spoken when he did speak I say it with Sorrow if ye were not blind ye might see some of the Judgments of the Lord begun to be executed upon you which I was made with great sorrow to declare I did feel were to come upon the People both of Boston and New-England if they did not speedily Repent though Ye have not considered and laid it to heart yet some have and more I hope will for their Amendment but as for me I have not desired the Evil Day to come upon you but greatly desire if it be the good will of God that ye may find Mercy to Repent and so his Wrath that is began to kindle against you may be quenched And though I told you That whatever Doctrine cannot be proved from Scripture is to be rejected whatever pretence men may make to Immediate Revelation yet this doth not reach me for I bring no Doctrine but what I prove from Scripture but as for the Call that Gods Servants used to have they proved it not by Scripture but by the living Voice of God speaking in them to all who have an Ear open to hear but your Ear is shut as so was Pharoah's Ear against God's Call in Moses though accompanied in him with great Miracles and as some believed that saw no Miracles of old so many did not believe that did see them and so would it be now if Miracles were wrought In your Appendix which containeth a poor empty shadow of Answer to my Letter unto you I need not take notice of all your Impertinencies nor reply unto them as judging it loss of time and paper Ye say 1st Ye hope ye have now given a satisfactory Reason why ye called my Letter a Blasphemous and Heretical Paper But your hope will prove vain I freely leave it to all that are sober and able to judge in these matters 2dly Ye think ye have now found spiritual Weapons if the Word of God be the Sword of the Spirit Ephes 6.17 But the Word of God ye are ignorant of and also of the Scripture that testifie of it and ye have only wrested and abused some places of Scripture to defend your bad Cause as I have made sufficiently already appear 3dly Ye say your preaching is open and ye shut out none but those that will not come But this is a poor excuse do ye not deny to give us a fair hearing when if any come to answer to your false accusations and gain-say your false doctrine before they can speak one sentence they are carried away to the Goal 4thly Ye alledge when I came unto you your Liberties were taken away But this is a notorious Falsehood ye had all the Liberty that we or I had or could be desired None of your Meetings were disturbed by them in Authority nor no Prohibition to hinder you fairly to debate things of Religion only ye had not power to persecute as formerly and your Sun of Persecution was set 5thly Ye falsly alledge I boast of my great Conquest for I only publish your Cowardice And that ye say Ye suppose ye have made my Cake appear to be Dough it is but a supposition and hath nothing of truth in it 6thly Ye say Ought not the Shepherd to be aware when the Wolf comes to his Flock But suppose I were a Wolf as I thank God I am not when the Wo●f cometh among your flock openly should the Shepherds abscond and not give the Wolf an open Assault Is this the way to defend your Flock unless ye did judge that by your open appearing in a publick Dispute ye would discover your weakness 7thly Ye say Ye knew I was a Quaker and therefore doubted my design But I told you plainly what my design was viz. To discover you to be Teachers of false Doctrine in many things 8thly Ye say I give no demonstration that I came in the Will of the Lord unto you But ye should say ye are blind and cannot see it as all false Teachers and Persecuters were who did not acknowledge that the true Servants of God who came unto them were sent of God 9thly Ye falsly and without all shadow of proof say It was of God doubtless to leave him in the hands of Satan to be thus acted I value not your false Judgment further than to pitty your great Blindness 10thly Ye say I have set you a President viz. To Lye and Rail but ye follow it not But let all sober and impartial Readers judge whether ye have not both Lyed and Railed most grosly and tho' I have used some sharp words towards you according to your desert as Gods Servants have done formerly against men of your Spirit yet my tender Conscience beareth me witness with the help of God that I have neither lyed nor railed upon you 11thly Ye say It hath been proved that I bring another Doctrine than that of Christ But ye say it and that is all And whereas I told you an Heretick tho' I am none should be twice admonished before he is rejected Ye answer Have I not been more than so But I say I never to this day received Admonition from any Church Presbyterian or other according to due Church