Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	faith_n	justification_n	work_n	32,098	5	6.7418	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54931	Truth vindicated and the lyars refuge swept away being an answer to a book set forth by Thomas Collier called A looking-glasse for Quakers, and also to some particulars in a book of his called A dialogue &c. : wherein the truth is cleared from those slanders ... : also an answer to his queries in the end of the book ... : together with an epistle to the people called Baptists ... / published by ... John Pitman, Jasper Batt.	Pitman, John, d. 1658?; Batt, Jasper, d. 1702.	1658 (1658)	Wing P2299; ESTC R28442	57,250	71

But he goes on in his old way saying That they will not enter unless they may enter by their own righteousness and not by the blood of the Covenant First by the blood of the Covenant you will not enter that is clearly often proved We say it hath been falsely charged but never yet proved for Christ Jesus we witnesse to be a Covenant of Light and an entrance into the Kingdome which is everlasting by faith in his blood to us is administred by which we are redeemed from our former vain conversation and from whom we receive power and strength to do his will and not our own who of God is made unto us wisdome righteousness sanctification and redemption He further sayes Then it must be by your own righteousnesse if you expect to enter but in truth you never look to come there We answer as before an entrance is freely administred unto us into the kingdome which is everlasting but not by our own righteousnesse for we suffer the losse of it with our bodily exercises will-worship voluntary humilities with vain imitations forms and traditions which we sometimes lived in while short of the life which none knows but they that hath the Son in whose righteousnesse alone we now stand and rejoyce in the losse of our own that we might be found alone in him in whom is acceptance the will the deed and the power is onely his and so is the glory for ever And then T. C. brings these words of J. N. There is a seed to which the promise of Redemption is c. Doth not the Apostle say the same in effect The promise is to the seed not seeds as of many c And in thy seed shall all the nations of the earth be blessed c. J. N. also saith All who know the redemption of Christ by his precious blood are redeemed from the vain conversation c. And much more he hath to the same purpose wherein he clearly and fully declares that he owns Justification and Redemption of persons not by their own rigteousnesse but by the blood of Christ and so the witnesse Th. Collier produces for him is found to give testimony against him Another charge against us is That we leave the weighty things of faith and obedience to the Laws and Ordinances of Christ as vile and contemptible And for his proof he saith This is a truth there needs no proof But we say this is a lye that cannot be proved But he goes on with his work saying Else what means not onely their leaving undone the Ordinances of Christ as Baptisme Church-fellowship breaking of bread c. Even the whole profession of the faith of the Gospel but reproaching it and those who in faithfulnesse to Jesus Christ walk in obedience to Christ therein Now this we say as before the Ordinances of Christ do we own and his dayly cross do we witness yea one Baptism even the Baptism of Christ have we received and are baptized into his death and the fellowship of his sufferings being content patiently to suffer with him for a while that we may reign with him for ever yea and Church fellowship are we brought into and live in where our fellowship is with the Father and with his Son Jesus Christ where all the faithfull feeds at one Table and drinks of one Fountain being heirs of one inheritance and the life and power of the Gospel do we partake of and far from reproaching it or any others the Lord is our witness for by him are we taught better things and all those who in faithfulnesse obey him we dearely own and in the life have unity with but such as we find making a profession of the name of Christ his Ordinances the Faith of the Gospel and obedience to him and know not his voice but are setting up their own inventions imitating such as went before without their Authority and knows not the true Faith which purifies the heart gives victory over sin and the World but are drawing Iniquity with cords of vanity abhominations reigning not Christ iniquities apparently written in their foreheads not the Fathers name these are they who professe God in words but in deeds deny him against all such do we bear testimony and let such as names the name of Christ depart from Iniquity for because of such things is the wrath of God revealed and let all those who professe the faith of the Gospel shew it by their vvorks of Righteousness and not live in vvorks of vvickedness for vve dare not count them clean vvhich are vvicked but in the name and fear of the Lord vve say vvo unto them that call evil good and good evil that put darknesse for light and light for darknesse and are dravving Iniquity vvith cords of vanity Then he produces J. N. in his love to the Lost concerning Baptisme where he saith their forms of Water and God cannot be limited to any form or rudiment now J. N. is speaking of such as keep themselves disputing and jangling about outward ceremonies in an imitation of Johns Ministry calling it the Baptism of Christ but so far from the power of Christ or John as not come to the form of either and saith their form of Water and God cannot be limitted c. And we say such may well be called formes of Water who are thus taking on them forms but are from the life and power as their own Confession witnesse Tiverton writing T.C. further saith let them not think this will be a good excuse for them in the great day of the Lord that we took them up from the Letter to which we say the day is come that they that worship God must worship him in Spirit and in truth and for all your litteral obedience you are no better then those of whom the Lord speaks Isa 1. While your abhominations are thus reigning your iniquities apparently written in your foreheads and you drawing it with cords of vanity and are mockers of God formall in holy duties and the World like a canker hath eaten out all the divine sweetness of regenerating sanctifying grace c. as witnesse your own confession in Tiverton writing ' hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voyce of the Lord wash you make you clean c. but T.C. farther saith God can and doth limit his people to a visible Rule and order wherein they shew their faith in him love to him and his Authority over them c. We say that God hath according to his promise tent the spirit of truth which guides his people into all truth and put his Law in their hearts and written it in their inward parts c. And this the Saints in scripture witnessed and by it were kept unto him with whom we give in this testimony that the spirit of truth is come which guides into all truth and all those who are led by it are the Sons of God and so of the

to such a purpose because I. N. saith Iudgement passeth upon all that is in the creature contrary to the life of God and his judgement must passe upon all that is unrighteous and they live in that which is for fire and condemnation Doth therefore he or the people called Quakers deny the Salvation or Damnation of persons If in this T. C. had been faithfull to I. N. he might have found in the same Book concerning Judgement speaking of the wicked with that which you hate shall you be condemned with other vvords to that purpose And in the same Book concerning the Resurrection he thus saith Think of this you wicked workers who live and dye in your sins and yet please your selves with talking of the Resurrection c. A wofull day will it be unto you who are found in your sins and in love of the world you prophane Esaus and cursed Nimrods c You hypocrites who professe God in words but in works deny him c. A terrible day will this be to you who dye in your sins And speaking of the children of Light he saith That in him we might be found at that day in whom we looke for a better resurrection which did we not see to be an unmeasurable reward we have an opportunity to return c. And if our hope were onely in this life we were of all men most miserable and many other words to the same purpose And now that T. C. or any other should be so impudent as to charge the people called Quakers for owning neither Salvation nor Damnation of any person and be so blinde to produce J. N. for a witnesse who so evidently declares that he owns both And this further we say A day we own wherein every man shall receive a due reward according to their works done in the body whether good or evill Even in that day which God hath appointed to judge the world in righteousness when the wicked shall not be able to stand in judgement nor sinners in the congregation of the righteous Yea a day when all that are in the graves shall hear the voyce of the Son of God and shall come forth they that have done good to the resurrection of life and they that have done evill unto the resurrection of condemnation when a finall separation shall be witnessed and each receive his sentence Come ye blessed go ye cursed from which sentence there shall be no appeal nor flying from the execution thereof Oh consider this ye who are drawing iniquity with cords of vanity having abominations reigning in you and iniquity apparently written in your forheads Ye who now make it a light thing even to lead the innocent with lies slanders reproaches verily in that day shall your hands grow weak which now are strengthened one by another and your faces gather palenesse which now cannot blush Then shall all false coverings be ript off and all appear as they are In vain shall it then be for such to say Lord Lord we have preacht and baptized in thy name c. Nay hear your sentence Depart you workers of iniquity into everlasting fire c. Another lye by him charged upon us is That our principles are but the pinciples of the old Ranters vvhich are out of date revived and brought into credit again by a new dresse c. This he affirms in his Dialogue vvithout mentioning any proof And in his Glasse for a proof he saith That this is true I need not prove in this place Any that know the principles of the Ranters may easily discern it The Ranters would have no Christ but within no Scripture to be a rule no Ordinances no Law but their Lust no heaven nor glory but here no sin but what men fancied to be so no condemnation but in the consciences of ignorant ones c. And what the Quakers is more or lesse let their own consciences judge onely they smooth it over with an outward austere carriage before men but within are full of pride filthinesse abhominations which by degrees break forth witness Naylers Exaltation in the West Here is the charge and the proof of it but we are confident he that is svvayed by the least spark of honesty vvill not finde us guilty on this evidence He saith That this is true I need not prove had he said I cannot prove he had spoken the truth although to confesse himself a lyar and false accuser for envy and subtelty it selfe can never prove it and it 's very like if he had any evidence he would produce it but at last he saith Witness Naylers Exaltation in the West Let the Reader a little consider when this time was that he speaks of it was not untill about the ninth moneth in the yeare 1656. And I. N. had answered the Dialogue wherein this Charge vvas layd in the fifth moneth before and yet novv no evidence produced for proof of this particular but that vvhich he calls Naylors Exaltation in the West So it 's clear the charge vvas laid and continued about four moneths vvithout any evidence and as its likely if this Exaltation as he calls it had not been he had yet remained vvithout proof We further ansvver as to the particular vvhich he calls J. Naylers Exaltation in the West it 's sufficiently known to many that that action vvas not at all ovvned by those vvho profest and lived in the Truth and vvere called Quakers vvhich may more at large appear by George Bishops Book published in ansvver to Ralph Farmer But mark these Principles of the Ranters vvhich he saith are the principles of the Quakers One is The Ranters would have no Christ but within which we utterly deny and what we own and witnesse concerning Christ vve have already demonstrated Even he it is that vve bear testimony unto who fills all things and preached himselfe the light of the world which lighteth every man that cometh into the world vvho is the savation of all those vvho believe in obey and follovv him and the condemnation of all such vvho reject and disobey him Another of the Ranters Principles as he saith is No Scripture to be a rule We say that vvhich the Scriptures declares vvas the guide and rule of Saints vve ovvn and vvitnesse and the Scriptures of truth to be given forth by that Spirit vvhich could not erre Another No Ordinances The Ordinances of Christ we ovvn One Lord one Faith one Baptisme and his Crosse ordained by him vve daily witnesse which crucifies us to the world and the world unto us and its the great power of God to salvation Another is No Law but their Lust Thomas Colliers own principles as manifested by his practice and confession appears more like the Ranters then ours For the grace of God which hath appeared to all men hath taught us to deny ungodliness and worldly lusts and to live godlily soberly in this present world Now T. C. besides those many lyes and false accusations