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	justify_v	meritorious_a	1,894	5	11.9130	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40785	Quakerism no Christianity Clearly and abundantly proved, out of the writings of their chief leaders. With a key, for the understanding their sense of their many usurped, and unintelligible words and phrases, to most readers. In three parts. By John Faldo.	Faldo, John, 1633-1690.	1673 (1673)	Wing F302; ESTC R214630	219,760	403

may a little explain this last Instance Which obedience stands not in any thing seen from man or by man done thereby to imitate or do the like for that is two obediences That as the same Father calls for the same obedience in spirit so in the same spirit doth the believer offer up himself I leave you to brood on these wild and worse sayings I know their mystery and depth of Satan but to spread them all in the light will ask more Paper than I am willing to write out in this Book Another expression and quality of the Quakers justifying righteousness is That it is within them not without them Christ being within there is justification Now is the life the faith the obedience of the Son the thing which is of value in us And by this power in us all our works are wrought for us So that the righteousness which Christ wrought before we were born even in the dayes of his flesh is to the Quakers a dead thing and Christ was mistaken shrewdly when he tells his Father That he had finished the work which he had given him to do intending thereby the last scene of death which he was then just entering upon and therefore speaks of all as accomplished Another notion they have for the countenance of the opinion of justifying righteousness to be within them not without them and wrought in the time of their life not by Christ in the dayes of his flesh above 1600 yeares since is That because the Scripture speaks of justifying by faith and faith being within and wrought in the Saints in this life and in every individual believer therefore the justifying righteousness is within the believer This is abused by the Papists to prove that works justifie because faith is a work or act of the soul though that be false for all grace consists essentially in the habit and disposition not in acts for else a man must be graceless when he is fast asleep for then he is not in action nor grace in act But the Quakers though they embrace many of the Popish Tenets that are erroneous they want wit to manage them as they But to my purpose This justification is by the faith of Christ within for all the holy men of God were justified by their faith and that faith is in the heart For the right understanding of this we are to consider faith as a disposition and habit and therein a principal part of the new creature This disposition of trusting in relying on adhering to God hath its acts suitable to its self Now the acts of faith either respect its fruits and effects other parts of sanctification as love patience self-denial c. or its objects and aims Faith hath for its immediate objects the promises of God leaning trusting hoping according to them it is said to lean on the Lord trust hope in the Lord its aims and ends for which are the good things wrapt up in the Covenant of grace Now faith is not accounted for righteousness with respect to it self as a holy disposition or its acts as holy acts but as it looks on takes hold of and trusts in the righteousness of Christ It is no rare thing for the act to be denominated from the object Though faith which justifies justifies as it hath for its object Jesus Christ who is the righteousness of God and so though faith be within the righteousness of Christ which justifies is not within for faith justifies as it looks at somewhat without and above our selves Whom God hath set forth to be a propitiation through faith in his bloud justified by faith in Jesus Christ Faith is the evidence of things hoped for Again Faith is made the condition of justification and that not only as it may be considered singly but as it includes the whole body of sanctification in some parts and measures of it But to as many as received him to them he gave power to become the sons of God even to them that believe on his name So that faith is a receiving of Christ who is both Prince and Saviour Lord of life and Prince of peace and receiving him as such is conditional of this acceptation with God and so may be said to justifie as it performs the condition of justification on our part But if faith were the meritorious cause of justification it were a justification by works And if faith justified looking no further then its self as it is subjected in the soul it were a strange faith indeed that hath its self for its object and then a man should believe in himself I might entertain you longer than your patience will hold out in pregnant proofs out of their own writings That as Christs obedience so his sufferings upon which depend our justification are all transacted within the heart of a believer his agony his crucifying and death c. But I will give you but one Instance lest I leave too little room for what I am willing to be ample in the Subjects of the succeeding Chapters We believe that Christ in us doth offer up himself a living sacrifice to God for us by which the wrath and justice of God is appeased towards us This is instead of many though their Books do generally speak of the sufferings of Christ as propitiatory to be done over in every person before conversion And the maddest humour of all is That they make the seed or the light or Christ being crucified in the soul by the power of sin and lust to be the crucifying and death of Christ by which God is appeased Do not they which dwell there in spiritual Sodom put his flesh to pain crucifying it in and to themselves Penningtons Questions p. 29. Take one Scripture to guard you against all the fancies of this sort and to close this Chapter But this man after he had offered one sacrifice for sins for ever sate down at the right hand of God from thence expecting till his enemies he made his footstool for by one offering he hath perfected for ever them that are sanctified CHAP. XVI The Quakers disown and deny the Christ of God and set up a false Christ in his room and stead and attribute all to that false Christ which is due and pcculiar to the true Christ SECT I. THis is the grand and root-errour of the Quakers that great non-such lye which travels with and brings forth that Babel and confused heap of errours where with their Religion if they have any such thing is abounding First They disown and deny the man Christ Jesus who was born of the Virgin Mary who was of the seed of Abraham according to the flesh who was nailed to the Cross and crucified at Jerusalem without the gates to be the Saviour of believers and he who wrought that righteousness and underwent those sufferings by which mans redemption was wrought This we certainly know and can never call the bodily

and sensible impression from the Prince himself to whose secrets he is privy And this the Scriptures teach us to believe is a right Christian state and priviledge For said the Apostle we haue the mind of Christ And the secrets of God are with them that fear him And guide me by thy counsel and bring me to thy glory What Friends but when they read this Princely flourish but will conclude not only that he hath done it neatly but hit the nail o' th' head full and spoken their minds on as right as if he had been inspir'd by them all and no doubt he shall be their White Boy for all his defects who strokes them so finely and advances them to such a singular dignity of privacy and inwardness with God that not onely his revealed will in print is known by them in a more honourable and immediate way but also his secrecs which never stooped so low as to be wrapt in letters Here we have as in a glass W. P's opinion of the immediate teachings of the Spirit to be not only above his teachings by the scripture as to have a thing whispered in the ear from the princes own mouth doth excell any narrative by a declaration but also so much above them that he who injoyes this favour which must still be no other but a Quaker heeds not so much the same in print How much just not at all For if this viva vox more liveing touch and sensible impression do not put authority into them they are but meer Ciphers And if this living touch c. as he be lieves be without or contrary to the Scripture 't is all as good and authentick It is upon my Spirit is of much more divine obligation than it is written But Mr. Pen That The Scriptures teach us to believe this is a right Christians state and priviledge is a beetle-headed and hard hearted saying The Scripture knows nothing of it nor could I ever yet have a proof that any of you all ever heard the voice of God as viva voce is to be understood and I am very well satisfied the Quakers may be mistaken if they should presume they did ever since some of them took Paul Hobsons mumbling through a trunck and a hole in the wall to be the voice of the Lord. But that this should be the state of a right Christian wo worth the dayes past for so many ages wherein among all professed Christians but now and then One were in this state and that but a little while ere Their folly appeared to all men Onely now and then the Papists had a job to do for which a viva vox was a fit pretence But you have little Charity in unchristianing all he world whose very state is not according to these Characters A man in the dark especially if his fancy be strong is full of visions which have no other being than his imagination affords them this appears to be your state and the part you are acting I shall in short consider your warrants which you annex to your rare harangue For said the Apostles we have the mind of Christ Sure he had a good part of it by tradition from the other Apostles who were Christs witnesses of what he said and did and we have it in the Scripture And the Secrets of God are with them that fear him But where did the Apostle say this 't is no matter if it was not the Apostle Paul it was the Apostle David and that as good Nay it is all one if it had been the apostle G. Fox or the apostle W. Pen whose words and writings are of propherical and apostolical authority and may be numbred among the Scriptures as well as Pauls or Davids or any other Witness your audacious lines put in a different letter to be so understood You say but the Scriptures are herein fulfilled the holy way the vulturous eye did never see and that same ravenous Spirit after knowledge our adversary must come to know judged c. It is further to be considered that the words you quote out of the Scripture you pervert and the sense also For secret you put secrets For Lord you put God For the latter you 'l say it is one and the same sense for the Lord is God and God is the Lord but here you are too bold for all that God hath more Names in Scripture than one and if the varying had nothing of significancy wh● wisdom of God would not have so expressed himself But to put secrets for secret marrs the sense But you 'l say not the truth Yes verily the truth in this place for this text doth not say so and to say it saith and the Apostle saith what they say not is an untruth and if I greatly mistake not the words that that follow and he will shew them his Covenant are interpretative of the word secret For indeed though the matter and surface of the Covenant be obvious to every common intelligence yet the necessity worth a considerable part of the sense but especially the faith interest and well grounded comfort of it are the secrets which this one great secret the Covenant contains and this Scripture speaks of imparting to those who fear the Lord yet it excludes not external means And guide me by thy counsel What is this to oppose or exclude Gods guidence by his written or printed word Have I not written to thee excellent things in counsels and knowledge Sure these were then afit guide as Gods means But verily there appears such a Spirit of slumber idleness and worse in your labours as if you gloried in a careless or designed perverting the Scriptures both for sense words and form and to vindicate the sense of G. Fox by the authority of your like crimes or greater The text saith thou shalt guide me c. Which expresses his faith in Gods promises but you turn it in to a prayer guide me c. I had almost forgotten a main consideration in your flourish about immediate teachings viz. he meets it in print because in print you here insinuate the formal cause of our respects to the written word or printed to be its being in print and that there lyes the difference between you and us Not so good Mr. Pen the beam in our eye is not so big neither are we inclined to that piece of superstition for then no sooner you could get your conceits in print but immediately we must hugg them and get the second impression in our hearts without more a do for they are in print But if you would know the Truth and speak it of us the next time you have occasion it is this We value not the sense for the prints sake but the print for the sense sake and the blessings that attends that way of conveying the holy and revealed Will of God And so much to correct your vapour which may do you good if you