Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	justification_n	sanctification_n	2,253	5	11.1405	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76849	The fanatick history: or an exact relation and account of the old Anabaptists, and new Quakers. Being the summe of all that hath been yet discovered about their most blasphemous opinions, dangerous pactises [sic], and malitious endevours to subvert all civil government both in church and state. Together with their mad mimick pranks, and their ridiculous actions and gestures, enough to amaze any sober christian. Which may prove the death & burial of the fanatick doctrine. Published with the approbation of divers orthodox divines.	Blome, Richard, d. 1705.	1660 (1660)	Wing B3212; Thomason E1832_2; ESTC R7493	128,247	230

Vers 3. tells that the Law was weak through the flesh i. e. unable to justifie us in regard of our inability through corruption to fulfill it which were untrue if we were able It follows God sent his owne son to give what we could not attain by our own obedience to the Law And as for vers 4. it imports the end of Christs coming that the righteousnesse of the Law might be fulfilled in us not in our own persons but in Christs righteousnesse imputed to us as if inherent Danson asked Mr. Fisher whether Infants be in a justified state or no He answered there are but two states Justification and Condemnation Danson Before you maintained that our Justification was by a personall fulfilling of the Law and now you grant some persons to be justified who never did fulfill it personally here is a contradiction April 13. §. 4. DAnson undertook to prove our good works are not the meritorious cause of our justification from Rom. 11.6 And if by grace then it is no more of workes otherwise grace is no more grace but if it be of works then it is no more of grace otherwise work is no more worke If justification be of works then grace is excluded for it cannot be of gift and debt in respect of us but grace is not excluded we are justified by grace therefore Again Rom. 10.3 For they being ignorant of Gods righteousness and going about to establish their owne have not submitted themselves to the righteousness of God for Christ is the end of the law for righteousness to every one that believeth The Apostle makes a distinction between our owne righteousnesse and Gods finds fault with them who neglecting Gods went to stablish their own and he makes our righteousness a personall conformity to the Law and Gods righteousness to be Christs made ours by faith you therefore are guilty who make your owne righteousness your justification Whitehead We do not make our own righteousness our justification but the righteousnesse of God made manifest in us Danson Yesturday you did assert our good works are the meritorious cause of our justification Whitehead We witnesse to the righteousness of God according to Phil. 3.9 Not having mine own righteousnesse which is of the law but that which is through the faith of Christ the righteousness which is of God by faith Danson The righteousness which is of Christ and of God by faith is called Christ ver 8. That I may win Christ and how he our righteousness As Christ was made sin for us by imputation So that the Apostle by his own righteousness understands his personall conformity to the law and by Christs that in Christ made the Apostles by faith Whitehead You make two whereas the righteousness of Christ is but one Danson The righteousnesse which the Apostle calls his owne was it not Christs and yet that was never in Christ as the subject and Christ had an inherent righteousness of his own Here are two righteousnesses the one for our justification the other for our sanctification Whiteh Are we not justified by Christ within us Danson By Christ without us Whiteh Then by another Christ and so two Christs Danson Christ within us is not his person but his operations the cause for the effect and therefore it follows not that we make two Christs So that when I deny Justification by Christ within us we deny it by that righteousnesse in us whereof Christ is the Author Whiteh I prove our sanctification gives us a title to the inheritance Acts 20.32 To the word of his grace which is able to build you up and to give you an inheritance Danson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot refer to grace or if it did grace intends not sanctification but o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Fisher Tit. 3.7 That being justified by his grace it is the same with washing of regeneration and renewing of the holy Ghost vers 5. Danson Grace there is meant of the favour of God manifest in the giving of his son imputation of righteousnesse and acceptance in him Whitehead Rom. 4.3 Abraham believed God and it was counted to him for righteousness Here faith is the cause of our Justification Danson Formerly it was we are justified by a personall conformity to the whole Law and now you will prove that a conformity to a part will suffice Again the Apostle doth oppose faith and workes Now if faith be considered as a worke there is no opposition and does not that opposition exclude faith as a work And is boasting excluded in justification by faith as a work Rom. 3.27 Where is boasting then it is excluded by what Law of workes nay but by the law of faith And Chap. 4.5 to him that worketh not but believeth For the Text the act is put for the object as if it had been Christ whom his faith layd hold on was imputed for righteousnesse but that faith is imputed instead of personal righteousness or as the meritorious cause I utterly deny § 5. April 19. Q. Whether the Scriptures are the word of God Mr. Fisher IF you mean by the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the writing we deny it Danson We meane the matter contained whether that be our rule of faith and life Fisher There are severall books which are as much a rule as those in your Bibles 1 Cor. 5.9 I wrote to you in an Epistle Here you have an Epistle of Paul before what you call the first Danson You should have proved that mentioned was intended as much for our rule as those in our books Fisher If written to the same end then it was intended as much but it was therefore Danson I deny the consequence Sermons private religious discourses have the same common end yet Scripture our only standing rule the other as they agree therewith Fisher What character have you of this Epistles being a rule that the other wants Danson Do you know it is extant Fisher No. Danson There is a distinction God hath reserved these for our use the other not Fisher Col. 4.16 And that you likewise read the Epistle from Laodicea a book you have not but we have Danson All that was written by holy men and preserved for our use is not therefore our standing rule then the discourses of holy Ministers left in print but what is the title of that Epistle Fisher The Epistle of Paul to the Laodiceans Danson The place you bring sayes not an Epistle to Laodicea but from But to the quest Whether the books commonly called the Old new Page 28 Testament were appointed by God for a standing rule of faith and life Fisher There is another therefore the Scripture is not it Gal. 5.16 This I say then walke in the spirit in and by the spirit there is our rule Danson That phrase notes the Principle not the rule Fisher You suppose the Letter antecedent to the Spirit whereas the Spirit is antecedent and none can walke in the Letter till in