Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	charity_n	patience_n	temperance_n	2,284	5	11.1077	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54003	A just rebuke to one & twenty learned and reverend divines (so called) being an answer to an abusive epistle against the people call'd Quakers subscrib'd by : Thoman Manton, Thomas Jacomb, John Yates, John Sheffield, Anthony Palmer, Thomas Cole, Thomas Doelittel, Richard Baxter, William Cooper, George Griffith, Matthew Barker, John Singleton, Andrew Parsons, Richard Mayo, Thomas Gouge, William Jenkyn, Thomas Watson, Benjamin Needler, William Carslake, Stephen Ford, Samuel Smith / by William Penn.	Penn, William, 1644-1718.	1674 (1674)	Wing P1131; ESTC R208998	24,420	33

been who have sacrificed Vniversal Love Natural Affection Relation the Liberties and Lives of Men diff●rently perswad●d to the Promotion of your so much Beloved Interests Remember T. Edward's Gangraen and the London-Ministers Petition and the New-England Tragedy How exceeding short doth this fall of the Admirable Sweetness of his Nature who is Lord of the Christian-Religion that was so far from Indulging Hatred to his Conscientious Friends that he forbid it to his greatest Enemies Can you call for Fire from Heaven upon Dissenters and rather then not compass their Destruction kindle Fire on Earth to devour them and yet with any the least Pretence to Modesty cheek others for Incharity and S●paration But take this with you that good Notions will signifie little to the Comfort of an ill Soul at God's Bar it will not be Well H●ld but Well Done Good and Faithful Servant Preferring Opinion before Piety hath filled the World with Perplexing Controversies and Mens Censures have been according to Notion not according to Conversation It is not what Works but what Faith though Works best of all define and evidence what Faith is But this Age hath no Kindness for Good Works the more the Pitty Loose Men slight them in Life and you in Doctrine A Man cannot plead for them but at the Hazard of being counted a Papist Tell you such an one is a Virtuous Person and you an●wer us commonly He is a Good Moral Man but he hath no Saving Grace as if Grace and Morality were at as great Distance as London and Constantinople These Notions have abused Religion and greatly injured the Souls of People 1. By giving them to conceit themselves Christians though Vnlike Christ 2. In Distinguishing between a Good Man and a Christian from whence hath flown that Stinginess of Spirit that denies any to have Saving Grace that fall not in with their Principles and so divides Gr●ee from Virtue which God hath Inseparably joyned This is the Doctrine that deceiveth Men which make them too great for the rest of Mankind Moral Men are no Company for them they may be that and go to Hell for their Pains if what some of you say be true It is the Presbyterians special Grace that saveth for Morality's Part alas she is a poor Heathen an Alien an Infidel without the Pale of the Church and Mercies of the Covenant but then it is to be understood of the Scotch One Oh I beseech you for the sake of Jesus Christ by whom alone God will judge you and I in the Dreadful Day of Account let the Vniversal Principle in your Consciences have Power with you the Divine Fruit of which is first A Discovery of Duty to be done and as clo●ed with there next Power and Ability to perform it which strips you of Self and Glorying in it and will work all necessary Works In you and For you It will first correct and then comfort you Its Wayes are Wayes of Pleasantness and all her Paths are Peace To Faith it adds Virtue to Virtue Knowledge to Knowledge Temperance and to Temperance Patience and to Patience Godliness to Godliness Brotherly-Kindness and to Brotherly-Kindness CHARITY Contend not against it your Credit is a Temptation to you sacrifice it for the sake of your own and other Mens Souls upon the Altar self-Denyal and that Humble and Heavenly Obedience you owe to the God of the whole Earth and think not Repentance a Work to Mean for you because you have been so long Preachers of it to others your Time hastens on and in the Grave it will be too late If it was John's Honour to receive him when he came in Flesh let it not be your Judgment to reject his coming in Spirit God knows I have no Ill-will but much Kindness for you I wish you were as truly taught of him as you are great Teachers of others could my Desires prevail you should be such upon better Terms but as Wo be unto them who are sent and don't preach so Wo be unto them who do preach and are not sent It is not hard in this Sense to be Righteous overmuch to be too Officious and to act Thanklesly for God Oh that we may all consider what we are Building with and whether our Works will stand the Tryal of God's Fire whose Terrible Day hastens upon the World in which he will severely plead with all Flesh that hath corrupted its Way before him as with the Gentile so with the Jew as with the Prophane so with the Professor VVho hath had a Name to live and yet will be found Dead who calls himself a Jew and yet is not a Christian and is not who runs and God hath not sent him who cryeth thus saith the Lord and God hath never spoaken by him Let us therefore be perswaded into a Serious Examination of our selves and Preparation for this Great and Notable Day of the Lord that the Sound of the last Amazing Trump may not surprize us or any of us be overtaken at unawares but in Godly Fear wait till our great Change comes that with Holy Habakkuk we may all find Rest to our Souls in the Day of Trouble Amen Your Friend in much Sincerity W.P. A POSTSCRIPT AS for his Appendix it s an arrant Cheat obtruded upon the Reader The Title-Page be speaks it a new Piece whereas it is no other in the Matter and for a great Part of the Words of it then what hath been answered by me again and again It consists of two Parts 1. Two Letters of our Friends with his usual disingenuous Discants which Letters are justify'd from his Black Imputations in my Rejoy●der and another Discourse call'd Judas and the Jews The second Part of the Appendix is a Collection of our Principles which both in my Answer and Rejoynder I have prov'd to be his own Indirect Foul Consequences from our R●al Principles which lye at his Door or rather now at his One and Twenty Learned and Reverend Divines that have so Imprudently espoused his Cause and recommended his Endeavours Qu. no Chr. pag. 45. My Answer pag. 42. Rejoynder pag. 60 61 62. Rejoy ibid. Qu. no Chr. p. 117 119 My Rejoynder from pag. 141. to 157. Qu. no Chr. pag. 41. Answ p. 35. Rejo. p. 424. Vind. p. 50. Rejo. p. 194 195. Qu. no Chr. part 3. p. 88. Answ p. 250. Qu. no Chr. pag. 89. Answ p. 251 252. Rejoy p. 395 396. Qu. no Chr pag. 163. Vindic. from p. 75. to 87. Rejo. p. 348 349 350. Qu. no Chr. p. 9 10. Answ p. 14. Rejo. p. 420. Qu. no Chr. pag. 190. Rejo. p. 126 127 425.

be impertinently Tautological and say the same thing in four pages five times over to fix an Odium in the Minds of People against us What is this but to do what you condemn But the Truth is you have so well exprest the Matter for your selves that an unwary Reader would think you equally Enemies to Separation and Reviling those you separate from But of a●● men this Language is most infufferable from you who have transcended in the Guilt of those things you seem so heartily to censure You are made up of Presbyterians and Independents let me a little Expostulate with you Argumentum ad hominom I will begin with you who are called Presbyterians Are you not Separatists from the Church of England You know you are And pray what is the Ground of your Separation Is it Difference in the Essentials of Religion you know you say it to be only in some matters of Discipline for this you have divided your selves and smartly vindicated your Separation witness Galaspee in Scotland and Smectimnaeus in England Was it not a great Reason of the Wars that divided so many Famili●s shed so much Blood and exhausted so great a Treasure Did it not lay Episcopacy in the Dust and excite the Parliament in these very Terms Elijah opposed Idolatry and Oppression so do ye Down with Baal's Altars Down with Baal's Priests Do not I beseech you consent unto a Toleration of Baal's Worship in this Kingdom upon any Politick Consideration whatsoever Which is as much as to say Away with the Arch-Bishops Bishops the wh●le Ministry and Worship of the Church of England Again The Morthes of your Adversari●s are opened against you that so many D●linquents that is to say Royalists are in Prison and yet but very few of them brought to their Tryal Did he mean to relea●e them And saith another of your eminent Brethren be●ore the Commons Aug. 28. 1644. Ye cannot Preach nor Pray them down directly and immediately Well That which the Word cannot do the Sword shall To render which saying authentick the Apostle is brought in two lines after I could set out this part of your Story to the Life but at this time shall forbear nor do I delight in this but since I must needs mention Your Separation how can I do it without telling who it was you separated from And can I do it more candidly then in your own Words I wish there had been no need for it Only from hence you may observe your sort of Dislike of Separation and how notably Presbyterians revile even Men that are one with them in the Essentials of Religion Behold a short Instance of your Carriage to the Church of England you separated from Let us now take a short view of your Treatment of those that dissented from you You shewed the Independents the way first to separate upon Conscience and then to plead Conscience for Separation and how reasonable it was that Conscience should be Tolerated Are you constant to your selves Do you give what you will take No such matter But let us hear you Matters of Religion says Dr Corn Burges in his Sermon before the House of Commons Novemb. 5. 1641. ly a Bleeding all Government and Discipline of the Church is laid in her Grave and all putredinous Vermin of bold Schismaticks glory in her Ashes making her Fall their own Rising to mount our Pulpits That the Independents are concern'd under the term Schismaticks Dr Cawdrey bestows an whole Book upon it which is Entituled INDEPENDENCY a great Schism yet some of these great Schismaticks are some of the One and Twenty Reverend Worthy Divines I find another of your Brethren Octob. 22. 1644. that tells us of Parliamentary Heresies saying You are the Anabaptists and you are the Antinomians these are your Errors if they spread by your Connivance Was not this spoaken like a Man of Charity one that disdain'd not the Communion of other Christians that are not altogether of his Mind A Virtue commended by you in your Epistle Another eminent Person of your Way before the Parliament Sept. 12. 1644. We are grown beyond Arminianism Brownism Anabaptism we are come to the down-right Libertinism that every man is to be left to the Liberty of his own Religion An Opinion most pernicious and destructive saith he And another of your Brethren in his great Zeal before the House of Commons 1644. styles them Bastard Imps of the Whore of Babylon Though you know that many of you plead a Romish Succession for your Ministry and consequently that you ministerially descend of what you call the Whore think on 't as you will But all this is exceeded by a zealous Presbyterian who in his Book called The Gangraen c. Part 1. p. 91. querieth thus Shall the Presbyterians Orthodox Godly Ministers be so cold as to let Anabaptism Brownism Antinomianism Libertinism Independency come in upon us and keep in a whole skin when Arch-Bishops Bishops c. hazarded the loss of their Preferments to withstand the Toleration of Popery Where not only Anabaptists and Independents are rendred unworthy of a Toleration by this great Presbyterian but their Perswasion rendred more intolerable then Popery I would ask G. Griffith M. Barker R. Mayo M. Palmer T. Cole who help to make up the One and Twenty Learned and Reverend Divines if this Man was a Wasp or a Bee one that had more of Sting or Honey Well what 's his Resolution Let 's therefore saith he fill all Presses and cause all Pulpits to ring and so possess Parliament City and whole Kingdom against the Evil of Schism and a Toleration that we may no more hear of a Toleration nor of separated Churches being hateful Names in the Church of God AMEN ' AMEN All I shall say of the Man is this he was hearty in his Work and what he did he did with all his Might Another of them runs so high that he impeacheth Gamaliel for a loose Naturalist a Time-serving Polititian a second Achitophel and only because he was for Toleration when you know the rest of the Jewish Counsel were for Persecution If you will not believe me peruse I. Words Sermon before the Commons 1645. How agrees this with your present Desires of Indulgence and Thanks for it Let me say there is the same Exception against you upon this Doctrine as any other sort of Dissenters But as ill as this man thought of Worthy Prudent Gamaliel his Counsel hath been strong and sea●onable even in Presbyterian Apologies But lest you should reject these Evidences of your rank Severity to others though for minute Differences as being but the Opinion of 3 or 4 men I will conclude with the Judgment of the Presbyterian Ministers in the City of London presented in a Letter to the Assembly of Divines sitting at West minster 1645. INDEPENDENCY is a Schism they draw seduce our Members from our Congregations a Toleration of it will be follow'd with inevitable Mischiefs They erect