Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	speak_v	true_a	word_n	8,834	5	4.4618	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30904	Truth cleared of calumnies wherein a book intituled, A dialogue betwixt a Quaker and a stable Christian (printed at Aberdeen, and upon good ground judged to be writ by William Mitchell ...) is examined, and the disingenuity of the author, in his representing the Quakers is discovered : here is also their case truly stated, cleared, demonstrated, and the objections of their opposers answered according to truth, Scripture, and right reason / by Robert Barclay.	Barclay, Robert, 1648-1690.	1670 (1670)	Wing B738; ESTC R22049	63,242	72

hee humbled himselfe unto death even unto the death of the crosse tasting death for every man This is an honest and plaine and true account of our beleife in this matter and is in substance one and the same with that which at sundry tymes thou and thy brethren hast received from us notwithstanding the bare scanty and disingenuous account thou givest of us in this matter Secondly As to the vast difference that lyeth betwixt us and the Papists any who are not willfully blind may see it who know their Doctrine and ours in this thing It is not the works of Christ wrought in us nor the works which wee work in his Spirit and power that wee rest and relye upon as the Ground and foundation of our justification but it is Christ himselfe the worker revealed in us indwelling in us his life and Spirit covering us that is the Ground of our justification and wee feeling our selvs in him feeling him in us and his Spirit his life covering us wee feel our justification and peace with God in him and through him the alone Mediatour betwixt God and Man Now this manner of justification by the indwelling of Christ in the Saints and of his Spirit is not held by the Papists but is expressly denied by them and disputed against particularly by Bellarmine And Christ Iesus himselfe is both first and last our justification and foundation of it and as to being justified by works the Scripture is plaine for it and so wee may not deny it but plead for it according to the true sence and mind of the Spirit as wee are taught of him But to be justified by him is more then to be justified by works and therefore are wee justified in our works which wee work in him because wee are in him and work them in him and because the Lord accepteth and justifieth us in him therefore hee accepteth and justifieth our works wrought in him and accepteth and justifieth us in relation to these works and though it hath beene said by us that Good works which are wrought in Christ and are rather his then ours are meritorious yet wee understand it not any otherwayes then thus that all their Merit or worth is from Christ and seing they are said in Scripture to have their reward and Reward and Merit are relative terms inferring one another in that sence wherin they are said to be rewarded they may also be said to be meritorious which yet hinders not the freedome of Gods grace in justification for wee doe verily beleive and confesse that both the VVorks and the Reward are of the free grace of God and that the Lord giveth us all things not of Debt or as being in our Debt but of free gift and his infinite goodnes and VVisdome hath seene it meet to promise a Reward to good works and so hee doth reward them becaus of his goodnes and faithfulnes and not because he is addebted unto any of us otherwise then as hee hath bound himselfe by his promise And this is contrary to that ●alse Popish Doctrine which affirms that men deserve a Reward from God for good works upon the account of strict justice without respect to the Promise And if it be answered that all Papists doe not say so but are more moderate well then I say If some of them be moderate and passe from the erronious opinion of Popery and speake that which is true if others speake what is true also in that particular should the truth be accused and condemned for ranck Popery because some Papists at times confesse to it You your selvs know that Papists contradict one another in divers things and where men directly contradict one another one of the sides must speake true But as to that wherin the justification stands and on which it is grounded to wit Christ himselfe as in dwelling in the Saints none of all the Papists for ought wee ever heard or read doe owne it but are against it Againe as to the works by vvhich the Papists seeke to be justified they are such as vve beleive none can be justified by viz. their outward observations their invocation of Saints bovving to images saying Ave maries telling their Beads their Pilgrimages their whipping themselvs their keeping Lent and many other such like works of voluntary humility by which they seeke to be justified though they are evill vvorks as not done in the faith and povver of God nor does it serve thy turne to say that Papists think not that vvorks considered as evill and sinfull are sufficient to justify them for that is not the question vvhether the Papists think to be justified by vvorks sinfull and evill but this is the Question vvhether the Papists think to be justified by VVorks vvhich are really sinfull and evill hovvever they may imagine them to be good and herein I say vvee differ vastly from Papists they think and seek to be justified by such VVorks as are evill in the sight of God vvhereas vvee beleive that by no such vvorks can any man be justified Other vveighty differences cold be shevved in relation to this matter but vvhat is here in short declared may suffice to evince that vvee differ vvidely from the Papists concerning justification Thirdly looke hovv near a kin yee are to Papists as in many other things So in these relating to justification First doe yee not say that yee are not justified by Christ in dvvelling in you so say the Papists Secondly Doe yee not say that the vvay to attaine to a state of justification is not by beleiving in the VVord of faith vvhich is in every man and in the Light vvhere vvith Christ has enlightned every man that coms into the vvorld And so say the Papists vvho though they talk of universall Grace yet they deny that this Vniversall Grace is an Evangelicall principle of Light by beleiving in which men can attaine unto a state of justification immediatly 3. Doe yee not say that Gods act of justification is not an immediat testimony of his Spirit declaring or pronouncing men righteous And so say the Papists 4. Doe yee not say that men are not to know their justification or that they are in a justified state by an immediate testimony of the Spirit in them by vvay of object for this vvere to assert immediate revelation so doe the Papists So by these fevv instances given here and by many other instances given by others in other particulars try your selvs and first clear your selvs of Popery before you or thou doest throvv it upon us Now wher as thou alledgest that the Apostle in the matter of justification excluds all works even those of Christ his working in the Saints and which they work in him 'T is falfe nor doe the Scriptures cited by thee prove thy intent as Rom. 3. 20 gal 2. 16. Tit. 3. 5. thou sayest the Apostle speaks of works in generall without any limitation But herein thou contradictest the very expresse

sure then that VVord light life and Spirit from which they came Had not the Scriptures all their sureness from the inward testimony of the spirit How then can they be more sure Thy example of the Schoolmaster the coppy servs not thy turne for the Spirit is unto the Saints both their teacher their Coppy And they need not goe forth for a Coppy if they vvalk according to this by looking upon it eying it they shal be good Schollers Proficients hee writes them a living Coppy in their hearts engraves it on fleshly tables whereas they who looke upon no other Coppy but the VVords without them are those who are ever learning but never able to come to the knowledge of the truth Pag. 19. Thou askest why wee disjoine the Spirit and the Scriptures citing Isaiah 50. 21. Answ. Wee are not to disjoine what the Lord putteth together somtimes the Spirit joineth or concurreth with the Scripture VVords and sometimes not how many preach and pray and read the Scriptures and talke of them without the joint concurrence of the Spirit Which wee say they ought not to doe the Scriptures should never be used to preach and pray c. But in the concurrence and assistance of the Spirit for they are not of true use to any without the Spirit but yee disjoine them who would have praying in the letter and useing of it without the motion of the Spirit to such the Scripture is indeed but a dead letter and it is nowayes a reproach unto them to be so called Yea what are the best of men without the Spirit but dead men and this is not a reproach to them but their Glory so nor is it to Scripture Thou sayest they are said to be a killing letter and this shewes that they are not dead Answ. A poor argument indeed Can not dead things kill if men feed upon them If thou feedest upon sand gravell stones shells will not these things kil thee though they be dead And if thou feedst upon the letter without thee and not upon the life thou canst not live yea if one that lived did depart from feeding upon the life to feed upon the letter it would kill him And as for that Scripture cited by thee it makes very much against thee to wit Isaiah 59. 21. For it is one thing for God to put VVords into mens mouths and far another for men to gather these VVords from that without and put them into their owne mouths nor doth it say that the VVords God shall put into their mouths shall be no other words more or lesse but the expresse scripture words why art thou not ashamed to cite this scripture doe yee not say to speake as the infallible Spirit givs utterance is ceased a●d consequently Gods putting VVords into the mouth Gods furnishing them with VVords suggested from his owne Spirit and life which the holy Prophets and Apostles vvitnessed to speake as moved by the holy Ghost doe yee not say this is ceased why then citest thou a scripture which is so plaine and clear for it but that thou art in blindnes and confusion Pag. 19. In thy procedure upon the point of justification thou makest a large step in that crooked path of deceipt wherein Thou hadst too much traced from the beginning but now more abundantly then ever thou displayest the Banner of thy disingenuity and gatherest all thy forces together it should seeme resolving to give the Quakers a finall over throw And to make the matter misty in the very entry of it thou raisest Dust to thy self venting thy own filthy imaginations under the notion of coming from them applauding thy endeavours as if thou wert studying to preserve pure the principle of justification in a point where none is jumbling it among us as thou advancest a litle further Pag. 20. 21 having given a very scant account of their doctrine in this matter couching it in most disadvantagious terms thou takest great liberty to extend thy selfe in a foolish and vaine excursion as if having fathomed the Quakers thou hadst discovered them to be either turned or turning rank Papists therefore to trace thee throughly in this matter that if it be possible thou maist come to have a discovery of thy Vanity and malice or though thou shouldst prove irrecoverable yet others may have a view of both I shall first in honesty and plainnes declare the principle of truth in this matter thereby observing thy misrepresentations Secondly shew what vast difference is betwixt us and the Papists therein And thirdly make manifest how much nearer of kin yee are to the Papists even as to this particular and the things relating thereunto then wee which may serve as a seasonable shower to allay that windy triumph vvhich thou endeavourest to establish unto thy selfe As to the first vvee are justified by Christ Jesus both as hee appeared and was made manifest in the flesh at Ierusalem and also as hee is made manifest and revealed in us and thus wee doe not divide Christ nor his righteousnes without from his righteousnes within but wee doe receive and embrace him wholly and undivided THE LORD OVR RIGHTEOVSNES Ieremiah 23. 6. 1. 30. By which wee are both made and accounted righteous in the sight of God and which ought not nor cannot be divided And the manner and way wherby his righteousnes and obedience death and sufferings without become profitable unto us and is made onrs is by receiving him and becoming one with him in our hearts embraceing and entertaining that holy seed which as it is embraced and entertained becometh a holy birth in us which in Scripture is called Christ formed within Christ within the hope of glory Gal. 4. 19. Coloss. 1. 27. By which the body of sin and death is done away and wee cleansed and washed and purged from our sins not imaginarily but really and we really and truly made righteous and holy and pure in the sight of God which righteousnes is properly enough said to be the righteousnes of Christ for it is immediatly from him and stands in him and is as unseparable from him as the beams are from the sun and it is through the union betwixt him and us his righteous life and nature brought forth in us and wee made one with it as the branches are with the vine that wee have a true Title and right to what hee hath done and suffered for us for being so closely united to Christ his righteousnes becometh ours his obedience ours his death and suffrings ours thus wee know hiw and the power of his resurrection and the fellowship of his suffrings being made conformable to his death Philip. 3. 10. By which nearnes and fellowship wee come to know an unity with the suffring seed both in our selves and others and therein to travell for its raising and deliverance which yet no wayes derogats from the worth of the sacrifice hee offred up unto God without the gates of Jerusalem while

not so much as once bowed a knee to call upon God in their families What ground hast thou for this thy beliefe May they not bow their knees in their families though it be hid from the observation of malicious eyes who may so asperse them May they not pray in secret and be seene of the Father to pray according to Matth. 6. 6. Though they cannot be seene by the eyes of malicious Spyes And where a publick testimony in words is required it is also given nor doe wee know any friends of truth who have any whom they can joine with in Prayer in the family but doe meet together in the family and wait together breath together and pray together and that much oftener then thou insinuats sometimes without and sometimes with the outward signification of words so that wee returne this thy charge as false and malicious Thou sayest If this impulse be denyed for Years men all that while according to us must not pray But here thou speakest as one wholly unacquainted with the wayes and motions of the Spirit to suppose such a case which cannot be for the breathings and motions of the Spirit and especially unto Prayer are very frequent unto those who wait for them and are as necessary unto the Children of God as their dayly bread yea and more which the Father withholdeth not but giveth in due season But many times the Spirit of Prayer is felt to move and is answered when there is no liberty given to speake words in the hearing of others nor is thy other supposition lesse vaine and foolish that if aman were at the gates of death and in danger of present drowning yet without an impulse as thou callest it hee must not adventure to cry to God for mercy and help for suppose he did cry vvithout all help of the Spirit vvhat vvould it avail him vvould it have any acceptance vvith God Shew us vvherever a spiritlesse prayer vvas accepted of God or required Nay it is a vaine oblation vvhich is expresly forbidden and it is expresly commanded that praying be alvvayes in the spirit Eph. 6. 18. And as for the Saints vvhen they are dying or in any difficulty wee know the Spirit of prayer will never be wanting to breath through them at such occasions and to give words as there is a service for them But further thou alledgest that this Principle of ours leadeth to woefull security for what need you be d●●quieted for refraining prayer before God thou sayest or any other piece of service seing you have salve at hand to heal this sore and that is the want of an impulse Answ. If any fall into security and refraine prayer it is not that our Principle leadeth into it for our Principle leadeth out of all security into continuall watching unto prayer and wating upon the motions of the Spirit of God now if any feel not these motions they are nothing the lesse guilty becaus by their neglect they provoke the Lord to withhold them and render themselves out of frame to feel or entertaine them and thus who neglect the worship of God are justly under condemnation and if they have peace it is but a false peace which will faile them and as for our peace wee have found it to be great peace but wee have not come by it after such a way as thou doest falsely and rashly judge as by neglecting the worship of God and stopping the mouth of conscience but by being turned to that living VVord and Law of God in our hearts by loving it and cleaving to it yea by receiving the reproofes chastisements of God through it and submitting to the judgement of it when it hath beene as a hammer and as a sword and as a fire in us breaking in pieces and destroying all that false unsound peace wee had created to our selves in the day of our alienation from the light of God in us And unto peace wee are come through great tribulation of soule even such as thou art a stranger unto being ignorant both of the one and the other and so hast therein shewed thy folly in judging what thou knowest not And as for woefull security wee know not where it more abounds then among hypocriticall professors who with the VVhore in the Proverbs offer up their sacrifices of morning and evening prayers and thereby create a peace to themselves though they let their hearts goe a whoring after their lusts all the day did not the Pharisees pray much outwardly and were much in orher outward practises of devotion and so created a false peace and esteeme unto themselves And can you deny but that there are many such among you who make up a false peace to themselves by leaning upon their outward performances Now what If I should charge this upon your Principle wouldst thou think it fair dealing Thirdly Pag. 52. Thou sayest Doth not that opinion tend to Atheisme which rendreth mortification of sin even in this life useless c. Answ. Here thou dealest disingenuously Is mortification of sin uselesse where the end of it is attained And is not perfection the end of mortification Againe thou sayest The opinion of a sinles perfection wounds the very vitals of Religion Answ. Who could have expected that one that pretends to Religion would have beene so brazen-faced as to put such an expression in print What is the end of true Religion but to lead out of sin Do the vitals of Religion consist in sinning or in not sinning If it consist in sinning then they that Sin most are most religious But if it consist in not sinning and keeping the commandements of God without sin then to plead for such a thing as attainable hurteth not the vitals of Religion What! Cannot the Saints live better without sin then with it Yea surely they can live well without that which is a burden and as Death unto their life they whose life is in sin cannot live but in sin but the Saints life is not in sin but in righteousnes And thy consequences are vaine and foolish as 1. That men need not pray for pardon of sin 2. That they need not the Blood of Christ to cleanse them from sin 3. That they need not repentance For wee grant that all have sinned and so need those things by which they may attaine unto perfection and who witnesse perf●ction are come to witnesse the true use of these things and as the Blood of Christ cleanseth from all the sin so is preserveth cleane and such have received the forgivenes of their sins being turned from them unto righteousnes which is the fulfilling of repentance And vvhereas thou sayest Bring me to the particular person that is sinlesse and I shall apply to him that of the Apostle 1. Ioh. 1. 8. Thou shevvest openly thy confusion for by thy applying to him that of the Apostle vvouldest thou inferre a sinlesse man to be a sinning man That is a contradiction but though vvee should bring a man to