Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	faith_n	righteousness_n	7,110	5	7.7520	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96399	The real Quaker a real Protestant, and the spirit of popery directly struck at in answer to a most malicious and scandalous book, entituled, The papists younger brother, by a disguised author under the titles Misoplanes and Philalethes, but on the contrary proved Philoplanes, Misalethes / by a servant of Christ, G. Whitehead.	Whitehead, George, 1636?-1723.	1679 (1679)	Wing W1952; ESTC R42838	97,690	135

only Well to make the best on 't 't is granted that by Christ's Merit and true Faith in him we are Justified Whence it therefore follows that our Justification is not fulfilled wholly without us unless our Faith must be wholly excluded or shut out as wholly without us Pr. Ibid. The Case is sad that IMPARTED Righteousness may not be retained but Imputed Righteousness like Ishmael must be c●st forth yea LOATHED as a Sin-pleasing Notion rejected as that which is Horrible Wicked Answ Here is an Abusive Insinuation suggested against us We do not cast forth nor loath any Righteousness that God for Christ's sake imputes to us or reckons ours through true and living Faith We do not set Imparted Righteousness in Opposition to what is truly Imputed to us because 't is not truly Imputed unless Imparted As that of Faith which was reckon'd to Abraham and is still to his Children who are of Faith and walk in his steps But 't is here granted that there must be Imparted Righteousness and that it must be retained and therefore Imputed Righteousness not cast out nor rejected If not cast out nor rejected then it must be retained within So on the other hand I may justly argue that 't is sad that Imputed Righteousness may not be retained but Imparted Righteousness must be cast forth and loathed as Popery Or that we should be reckoned as denying Christ's Merits or Deservings while we are also asserting his inward Work Righteousness and Obedience of Faith unto Justification for these are not inconsistent Qr. To William Penn's affirming that Christ's Work was twofold 1st To remit forgive or justifie from the Imputation of Sins past such as truly repent and believe 2dly By his Power and Spirit working in the Hearts of such to destroy and remove the very nature of Sin to make an end of it to finish Transgression c. Pr. To this the Priest answers p. 11. viz. With this Distinction he doth only play the Mountebank's part This Counterfeit Balsom he Juggles like the Devil this real Quaker hath the Knack to deliver some Truth according to Scripture that he may the better mannage his Devilish Design to put off his bad Wares Answ 'T is no Mountebanks Part or Juggle to deliver Truth according to Scripture nor hath the Real Quaker any Devilish Design therein this Foul-mouth'd Slanderer is far louder in his Charge than in his Proof the Distinction is honest and just in the first the Merit Dignity and Interest of our Lord Jesus Christ is confest In the second is his Power and Work of Grace in the Heart unto Sanctification and Justification asserted which does not oppose but effectually speaks forth his Dignity and Merit for man's eternal good Pr. Ibid. The first part of this Quaking Distinction is very lame the latter part full of false Doctrine to make Justification by Christ's Righteousness without us a Counterfeit Doctrine and Justification by Inherent Righteousness only Thus the Papists and Quakers are in a great measure Hail Fellow well met only the Quaker hath the Honour to be the more perfect Dotard of the Two Answ Here is no Confutation but Scorn and Perversion which shews himself rather the Perverse Dotard For Christ's Righteousness and Merit as in himself or as it was without us is not excluded Remission or Justification from the Charge of Sins past on Repentance and Faith Nor is Justification wholly placed upon the inherent or inward Righteousness of Christ but both are concern'd in man's absolute Justification Only the Doctrine of Imputation to exclude or reject Christ's Inherent Righteousness in Justification of the Unrighteous Unconverted or Wicked this we oppose as unsound § VI. And further there is no such Correspondency between the Papists and Quakers in the point for the Papists place the Merit of Justification and Salvation upon their own Works after the first Justification by Christ's Merits thereby rendring God indebted to them for their Good Works Acts of Charity c. though done by his Grace The Quaker distinguishes between Merit in the strict sence as used by the Papists and obtaining Acceptance with God upon the Faithful Improvement of his Grace and Obedience of Faith God accepts us in and for Christ's sake in our Obedience to his free Grace but we do not thereby Merit Buy or Purchase Salvation to our selves as making God a Debtor to us in the Papists sence For 't was of his free Grace that we are what we are and that we obey and practise what 's our Duty For by Grace through Faith we are saved not of our selves it s the Gift of God to whom we must render the Praise of all Qr. Ibid. To William Penn's granting such as Repent and believe receive Remission or a Justifying from former sins through the Righteousness of God declared in by Jesus Christ But Compleat Justification is a making inwardly Just through a purging out of Iniquity mortifying of Corruption and bringing in Christ's Everlasting Righteousness Pr. To this the Priest gives his Answer viz. Here 〈◊〉 have the Real Quaker a down-right Papist he is professedly gone into the Tents of Rome he is become a stout Champion under the Popes Banner Behold this Real Quaker dabling in gross Popery Answ This is all a Slanderous and manifest Perversion 't is no Popery but Scripture-Testimony to assert That Compleat Justification is a making inwardly Just through a purging out Iniquity mortifying Corruption making the Soul to partake of Christ's Everlasting Righteousness seeing that according to his Mercy he saved us by the washing of Regeneration and Renewing of the holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Tit. 3. And this is not a meriting Salvation by our own Works in the Papists sence For 't is placed upon the Kindness of God in Christ and washing of Regeneration Pr. Ibid. Acccording to the Tenour of his words Compleat Justification is a MAKING INWARDLY JVST through a purging out of Iniquity mortifying of Corruption and bringing in Christ's Everlasting Righteousness Answ And this Adversary hath said nothing in Confutation of this he only recites and reviles our words and rails at us but Reasons not to our Conviction or Confutation If to Justifie be Justum facere to make Just as some of his own Coat have confest and that on the place cited Tit. 3.4 5 6 7. then this must be inwardly effected through a purging out Iniquity and a bringing in Christ's Everlasting Righteousness even through the washing of Regeneration But see what the Priest offers to confute us in the Sequel Pr. p. 12. Thus the Doctrine of the Church of England is trampled under foot c. Answ He thinks he has gotten a strong hold in the Church of England there is his Castle and Garrison to Consute the Quakers by telling them Thus the Doctrine of the Church of England is trampled under foot but tells us not what that Doctrine is But it seems it is a Doctrine

And also see 1 Cor. 6.11 where both Washing Sanctification and Justification are said to be in the Name of the Lord Jesus and by the Spirit of our God And even Erasmus in his Paraphrase on Acts 13.38 39. saith expresly Through this same Jesus each man without respect of any Person or else offence hath Righteousness or Justification and Innocency profferred unto him so that he believe the Promises of the Gospel Note Surely then these are profferred to be received Therefore this Adversary's saying That the Quakers have a P●pe in their Bellies and that the Quaker his Lines are hammered out upon his Popish Anvil as in pag. 22 24. These are some of his Abominable Scurrilous Slanders such Temporizers as he are more like to have a Pope in their Bellies that for their Bellies can Temporize Change and Turn their Coat in Religious matters And how like a Popish Incendiary has he acted in rendring the People called Quakers so guilty of Popery as if he had a Design to carry on for the Popish Interest either by endeavouring the Quakers Destruction because of their opposition to Popery or else by encreasing the Number of Papists by adding the Quakers thereto or rather falsly rendring the Popish Interest far bigger than it is Besides he grosly mistakes as well as shallowly argues about Popery in his rendring some Truths which the Council of Trent held to be Popery whereas Popery is the Gross Erronious Idolatrous and Superstitious part of their Doctrine and Religion and not any Scripture-Truths that they hold But this man it seems where they hold the New Birth and the Renovation of the inner man c. as necessary to our Justification this he 'll deem Popery because held by the Council of Trent But further Though Christ dyed for all all are not Partakers of the blessed Ends and Benefit thereof but those to whom it is communicated for unless in Adam they were faln and degenerate so as to dye in their own Injustice unto Righteousness they should not be unjust so unless they be regenerate in Christ they should never be justified and live to him Council of Trent chap. 3. Sess 6. Vnless they were born again in Christ they should never be justified Then it follows because that Regeneration is given to them by the Merit of his Suffering by Grace received whereby they are made Righteous What Protestant ever denyed this that only the Regenerate had the Benefit of Christ's Sufferings and that Regeneration was given freely and that thereby they were made Righte ous or Sanctified or Repentance wrought in them and Newnes of Life By Grace we are saved saith Paul through Faith and that not of our selves it is the Gift of God This Man appears in this Point an Adversary to the Papists and Protestants that are not Libertines And the Charge is true against him that the Papists untruly bring against the Protestants viz. of Libertinism And at this rate he may as well invalidate much of the Doctrine of the Church of England so much applauded by him for that she holds the same Truths which in divers things the Church of Rome holds and both have recourse in many things to the same Authors and Fathers for their Assertions And in this very Case of Justification inwardly the Rhemists in their Annot. on Rom. 3.22 cite St. Augustine speaking thus The Grace of Christ doth work our Illumination and Justification inwardly also De Pec. Mer. l. 1. c. 9 10. And again He giveth to the Faithful the most secret Grace of his Spirit which secretly he poureth into Infants also And again They are justi●●ed in Christ that believe in him through the secret Communication and Inspiration of spiritual Grace whereby every one leaneth to our Lord. And again He maketh just renewing by the Spirit and Regeneration by Grace And also a Person of note who lately wrote the Book entituled The Middle Way of Perfection with indifferency between the Orthodox and the Quaker he vindicates us in this very Point of Justification as it is from the Charge of the Law and the Charge of the Gospel confessing That our Faith and Repentance is our Righteousness in regard to the Gospel but Pardon of Sin together with this Righteousness so both into universal Justification p. 5. And also pleads for God's justifying us by this Righteousness that is by Faith and Evangelical Obedience And farther saith he I do not find that the Scripture doth denominate or pronounce any one Righteous or a Just Man from one end to another upon any other account then his doing Righteousness As also saith That calm Protestants grant the Constitution of a real true Righteousness according to the Covenant of Grace pag. 15 16. And grants A having the Righteousness of a perfect Heart for Justification and yet no man justified but by the Grace of God through the Redemption which we have in Christ Jesus pag. 26. And also consesseth That we have their Divines on the blind side and that the Orthodox are quite out that will have any justified without a Righteousness that is perfect according to the Law that justifies him i. e. the Law of Grace pag. 26. And confesseth also on St. Augustine Aug de Spir. et Lit. That 't is possible for a Man to attainto such a perfection as to live without Sin by Grace or the special Assistance of God's Spirit granting it also to be our Duty But our Adversary tells us That it is an old Popish Trick to assert Justification by Works of the Spirit p. 23. Thus he still persists in his Antinomian Libertine Sin-pleasing Principle to shut out the Work of the Spirit from Justification that Impure and Poluted Persons may be deemed Just and Righteous under the Notion of Imputation contrary to the most Moderate and Learned of all sorts both Protestants and others and contrary to what 's before-cited out of their 17th Article for the Spirit 's working in due season and mortifying the Works of the Flesh And I would know where ever any Protestant Writers of note did charge the Council of Trent with Popery on the two Passages before cited out of the said Council against us As also contrary to many Passages in the Common-Prayer or Service Book as in their Absolution to be pronounced by the Priest viz. That Almighty God hath given Power to his Ministers to declare and pronounce to his People being penitent the Absolution and Remission of their Sius he pardons and absolves all them which truly repent and unfeignedly believe c. Wherefore we beseech him to grant us true Repentance and his Holy Spirit that those things may please him which we do at this present and that the rest of our Life hereafter may be Holy But with what Heart or Faith can our Adversary thus pronounce or pray when he neither believes a Pureness of Life nor grants Repentance and such unfeigned Belief to concern our Justification while he shuts out the Works

James Parnel's Books that in reading them over he found Cramben his Coctam he might have forborn this for shame in this case For as for Reiterations Repetitions and Tautologies of worse stuff than Colewort twice boild I never read any that surpassed him especially any of his Coat that stuff'd up a Book so big as his with so much Scoffing Jeering trifling and impious Reiterations with so little shew of Reason as he hath done which shews after what an Ungodly rate he has spent his Time and Study and how therein he has been attended and prompted with a Diabolical Spirit to inveigh like one mad with Envy against the Light of Christ within Perfection partaking of the Divine Nature and Unity of the true Church § XXXII Pr. pag. 122. Take heed to the Light of God within you this is only a Whim of the Qrs. Brain which hath no Foundation in any Apostolical Writings In Scripture we find mention made often of Christ the Light and sometimes of Christ in you But take heed to the Light of God within you this is only the Quakers false Doctrine Answ Look here he can scarce write a Paragraph without scoffing at the Qrs. Thus he inveighs against taking heed to the Light of God within he sayes It has no Foundation in any Apostolical Writings But see the man's Contradiction as well as his Ignorance herein He confesses that in Scripture we find often mention made of Christ the Light and sometimes of Christ in you and has this no Foundation in the Apostles Writings If Christ be the Light and Christ within must not he be taken heed unto and followed as he is manifest within even in them that believe in his Light as he has taught but if God who commanded Light to shine out of Darkness hath shined in our Hearts to give us the Light of the Knowledge of the Glory of God in the Face of Jesus Christ 2 Cor. 4.6 Must we not then take heed unto his Inshining Light in our Hearts when he shines in our Hearts to give us such Knowledge I had not repeated so much of this Man 's reiterated trifling and scornful Contradiction and Opposition to Truth but that his Folly may the more be seen and remain on record against him ●r Ibid. To be one in the Eternal Vnity smells strong of Parnel 's Partakers of Christ's Divine Nature that God is with us manifested in the Flesh all which is Ab●●inable ●lasphemy Answ As for Eternal Unity among Christ's Followers did not he pray for it John 17.21 That they all may be one as thou Father art in me and I in thee that they also may be one in us And this partaking of Christ's Divine Nature offends the Priest still but his Folly therein is sufficiently detected before which now he greatly adds to in accounting it Abominable Blasphemy to say God is with us c. How then is Christ called Immanuel God with us And hath not God promised to dwell and walk in his People And were not the true Believers given up to suffer with Christ and to be delivered up to Death for his sake that the Life also of Jesus might be manifest in their mortal Flesh And doth not the Spirit of Christ dwell in true Believers and quicken their mortal Body to yield their Members as Instruments of Righteousness to God that Christ may dwell in their Hearts by Faith that they might know the Love of Christ and be filled with all the Fulness of God For which End Paul bow'd his Knees unto the Fathers of our Lord Jesus Christ see Ephes 3.14 to the end Pr. p. 124. Christ Jesus his Body is one which is his Church behold except the Church which is Christ's Mystical Body our Saviour hath no other Body Answ The Priest takes occasion for these words from a Passage he cites out of a Book called Truth 's Defence which as he cites it is That the Body of Christ is but one and he is the Head of the Body which is the Church Whence he infers our Saviour hath no other Body which is but his own Narrow Construction For it follows not from saying the Body of Christ or his Church is but one that Christ hath no Spiritual or Glorious Body peculiar to and of himself whereof the Church contains Members For what 's more plain than where it s said For as the Body is one and hath many Members and all the Members of that one Body being many are one Body so also is Christ 1 Cor. 12.20 Then that all those many Members and that one Body of Christ whereof they are Members make upone Body collectively and joyntly in Christ and that the Church and Members of Christ as joyn'd to him and his Body to make up one Body in universal Union and Fulness of Christ Jesus so as all are joyned to him and Members of his Body of his Flesh and of his Bone this makes us one Body where there is likewise one Christ who takes in and comprehends with him both his own Glorious Body like unto which the Body of the Saints Lowness was to be fashioned Phil. 3.21 and all the Members thereof who are joyned to him in that Mysterious Union that is between Christ and his Church as he is the true Vine and they the Branches And granting still that Christ has a Glorious Body most near proper to himself above and more excellent than all our Earthly Bodies like unto which he will change our Low and Humble Body 't is not improper to say The Body is one and hath many Members and all the Members of that one Body being many are one Body Now are there many Members yet but one Body 1 Corinth 12.20 And there is one Body and one Spirit Ephes 4.4 Therefore a plurality of Bodies and Members may be truly called one Body in that Mystical or hidden Union that is between Christ and his Church for any Collective Body consisting of many People may be called one Body though this be far inferiour to the heavenly Union between Christ his Body and Church Lastly How can true Believers who are many be said to be One Bread from their eating of that one Bread which is Christ even of his Flesh which he gave for the Life of the World or be said to be Members of his Body of his Flesh and of his Bone from their Union with him or his Church be said not only to be his Body but the Fulness of him that filleth all in all if in this Bread his Flesh Body and Fulness Christ's own Body be not so included and his Church therewith so nearly united as All comprehensively to make up One universal Body in the Fulness of Christ for how should his particular Body be excluded out of his Fulness and yet there are those who discern not the Lord's Body who eat and drink unworthily and so eat and drink their own Damnation But this Priest still proceeds in his Envious Attempts telling

is the Body of Christ as he has plainly declared pag. 78. Which is directly according to the Popish Doctrine of Transubstantiation § 25. Pr. Art 52. We Q. do believe that the Priests of England who Trade with the Form get human Learning pretend to study Divinity get certain Wage and sell that which they have studied their Ministry only hath the Form and denyes the Power that they come by the Will of Man and not by the Will of God that their Call and Ministry is a formal Imitation of Man c. Answ Seeing the Priest does not believe this it being so repugnant to his Gain and Interest it seems he believes that these Priests are come by the Will of God and not by the Will of Man and that their Call and Ministry is not Formal nor of Man but of God and that their Ministry hath the Power with it He herein believes them to be better then the Qr doth But yet we have but his Belief that they have their Call and Ministry from God and not from Man and till he produce better proof for his Belief than yet he has done we have no Reason to believe as he does without good Evidence and Conviction Which we are the more apt to dispair of while few of them do believe or own an Immediate Call or Mission from Heaven in these Dayes § 15. Pr. Art 54. We Q. believe that the Pharaoh like Magistrate God will Plague and Confound Answ But this Temporizing Priest owns not this Belief that God will Plague and Confound the Pharaoh-like Heard-hearted Oppressing Magistrate he is rather for Flattering and Crying Peace to the Wicked contrary to the Belief and Testimony of all God's holy Prophets and Witnesses who testified against Oppressors both King 's Rulers and others § 16 24 25. Pr. Art 55. We Q. still believe that the Devil is the Head of Man who would be Honoured Answ This still thwarts the Priests Belief who it seems believes not that the Devil is the Head of Proud Man that 's ambitious or desirous of Worldly Honour Surely he cannot reasonably think that Christ is the Head of such Unbelievers as are seeking that Honour which is from beneath § 17 18. Pr. Art 58. We Q. believe that it is the Devil and his Ministers who tell men That the Righteous man sins seven times a day that to deny a sinless Perfection in this Life is that Doctrine which maintains the Devils Kingdom that Doctrine whereby the Devil carries on People in an Easie Delightsom Way to the Flesh a Doctrine which heals them up in their Sins with a feigned Faith Answ But this the Priest will not at all believe he cannot entertain such mean and hard Thoughts of that Doctrine which denyes or opposeth a Sinless Perfection in this Life He does not believe that to argue for the Being of Sin in all Men Term of Life does either maintain the Devils Kingdom or that 't is an Easie Delightsom way to the Flesh whenas it must needs be more grateful and pleasing to Corrupt Flesh to have Sin remaining all its Dayes in false hopes of Happiness hereafter than to be crucified and mortified unto sin in this Life without which I believe and testifie men cannot be Happy hereafter whatever the Priest's Belief is to please Corrupt Flesh as his belief That Believers in Christ sin daily and that the Righteous man sins seven times a day We are neither of his belief herein nor yet that any of Christ's Ministers did ever teach or perswade people into such a Faith for Sins Continuance or thus to accuse the Believers and Righteous with sinning daily and seven times a day herein he has wrong'd the Scripture For though 't is said For a Just man falleth seven times Prov. 24.16 and riseth up again yet 't is neither said that he sins seven times a day nor that he sins daily Neither does it appear that this Just Man's falling seven times is a falling into Sin but rather a falling into Affliction and Trouble as it is said He shall deliver thee in six Troubles yea in seven there shall no Evil touch thee Job 5.19 It s evident that the Just Man's falling seven times and rising up again Prov. 24.16 is opposed to the Wicked's falling into Mischief and Vers 15. it s said Lay not in wait O Wicked man against the Dwelling of the Righteous spoil not his Resting place for a Just man falleth seven times and riseth up again which makes it more clear that this intends the Just Man's falling into Trouble and Suffering by reason of the Wicked laying in wait against him And to this purpose see Psal 37.23 24. The steps of a good man are ordred by the Lord and he delights in his Way though he fall he shall not be utterly cast down for the Lord upholdeth him with his hand § 21. 28. Pr. Art eod We Q. do believe still that they who dwell in the Righteousness of Christ sin not Answ This is contrary to the Priests Faith still he believes that they who abide in the Righteousness of Christ sin daily sin seven times a day sin all their Life-time which is contrary to plain Scripture 1 John 3.6 Whosoever abideth in him that is in Christ sinneth not And see Chap. 2.1 But seeing this Priest believes not that he that abideth in Christ sinneth not but that he sins seven times a day he believes not his own Prayer in the Lyturgy viz. Vouchsafe O Lord to keep us this day without sin And a little after Minister O God make clean our Hearts within us Answ And take not thy holy Spirit from us And Almighty Father Collect. on Tu. in Easter Week which hast given thine only Son to dye for our Sins and to rise again for our Justification grant us so to put away the Leaven of Malice and Wickedness that we may alway serve thee in pureness of Living and Truth through Jesus Christ our Lord. Surely this Priest doth not present these Prayers to God either in Faith or Reality but only in pretence and shew from the Teeth outward § 28. See also § 7. 11. Pr. Art 59. We Q. do believe that they set up Infant-Baptism for which there is no Scripture That they have no Scripture for the word Sacrament Answ If this be a part of the Qrs. unsound Faith as the Priest renders it then he believes that there is Scripture for baptizing or sprinkling Infants and that they have Scripture for the word Sacrament He should do well to shew us those Scriptures for Sprinkling Insants and the word Sacrament in any of the holy mens Writings that were the Pen-men of Scripture that he might convince the Qrs. of the unsoundness of their Faith in this Point See ● 16 25. Pr. Art 62. We Q. do believe as our Friend James Parnel hath writ that we are Partakers of the Divine Nature of Christ by which we are made Christians and that God