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	righteousness_n	6,227	5	8.2608	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43114	The Quaker converted to Christianity re-established, upon the same, sure, safe, and only foundation, Jesus Christ crucified, and his righteousness imputed for justification : having yet no mind to change the sweet and easie Yoke of Christ's Gospel, for the Old Covenant-Yoke of Quakerism, which he found so burdensome and intolerable, or, A full reply to a book entituled, Rebellion rebuked written by John Crook and William Baily, both in the ministry among the Quakers / written by William Haworth ... ; with an account from William Dimsdale ...	Haworth, William.; Dimsdale, William.	1674 (1674)	Wing H1196; ESTC R513	168,839	185

good Works and yet sin remain in a Person and that Person notwithstanding be at Peace with God Paul in Rom. 7. complains of sin yet saith there is no condemnation Rom. 8.1 But the plain English of this is none have any Faith nor good Works but are in sin and Rebellion against God but the Quakers that obey the Light as their Christ these only must be said to have Righteousness imputed i. e. Put into them J. C. Pag. 11. In the next place Thou bringest forth thy own strange ●●nceivings about Mans own Righteousness thou sayest our own Righteousness consists in those Gifts and Vertues which the Spirit of God works in ou● minds and we express these outwardly in the Observation of the Moral-Law in our walkings among Men. This is such an heap of Confusion that I remember not the like Answ Let it be Fairly tryed J. C. pag ibid. The Scripture calls what is wrought by the Holy Spirit in us the Vertues of Christ 2 Pet. 1.3 5. Answ It should follow Ergo It is an heap of Confusion to say that the Vertues that the Spirit works in Man is his own Righteousness as if Christ might not work Vertues in our hearts which we express in our Lives and yet these be but our own Righteousness but must needs be Christ's personal Righteousness as if because the Spirit of Jesus works Love in me Therefore it is not my Love and Wisdom therefore not my Wisdom If I be by Christ's Spirit enabled to walk in his Commandements therefore it is not my own Righteousness but Dent. 6.25 Moses saith it is See the weakness of thy reasoning Let me ●ell thee with all this none ever did or can shew forth Christ's Vertues in their Lives that were not first justified by imputed Righteousness neither can add any Vertue to their Knowledg c. according to that Scripture in Peter those he writes to there it 's plain he supposeth them Saints Believers in Christ that were forgiven and pardoned see the beginning of the Epistle of Peter J. C. Pag. ibid. To be Spiritually minded is Life and Peace Rom. 8.6 Then according to thy Interpretation we must have Life and Peace in our own Righteousness Answ Understand but the Scripture aright and there is no danger to draw such a Conclusion as this from thence viz. that therefore we must have Life and Peace in that Spiritual-mindedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wisdom of the Spirit in opposition to the Wisdom of the Flesh But let us enquire what this Wisdom of the Spirit is v. 9. So then they that are in the Flesh cannot please God now Hebrews 11. Without Faith it is impossible to please God why Then to be in the Flesh is to be without Faith to receive Christ's Righteousness By Faith Abel offered a more acceptable Sacrifice Heb. 11. So then the Wisdom of the Spirit is to Believe and Receive the Doctrine of forgiveness of Sins and that no Condemnation is to them that are in Christ to receive this in opposition to the Building as the Jews did upon Fleshly Priviledges being Abraham's Seed c. And leaning to the way of the Covenant of Works Now the Wisdom of the Spirit is thus rightly understood i. e. The Spirit gives Wisdom in this Doctrine of imputed Righteousness and hereupon comes Life and Peace Rom. 5. Being justified by his Blood we have Peaces So that Life and Peace ariseth not by Looking to this Wisdom and Spirituality for that is imperfect but in that this Wisdom looks to Jesus Christ himself and the advantage we have by him J. C. Parag. ibid. Thus like the foolish Woman dost thou Build an House and pull it down with thy own hands Answ Thou seest the Building raised upon Christ the Foundation stands still and I am so far from pulling it down that my work is to defend it against the assaults of such false Teachers as thy self that would either remove people to another Foundation or ruine all the good Truths that have been built as precious stones upon it and bring in thy Hay and Stubble J. C. Parag. ibid. For take away the Gifts and Vertues which the Spirit of God works in our minds and what remains but a Body of Sin and Death and Thoughts only Evil continually and yet Man as Bold and Confident as if he needed nothing Answ Who ever of us went about by our Doctrine to take away the Gifts and Vertues of the Spirit Thy Conscience gave thee the lye when thou writ this Thou knowest we are for Sanctification and H●liness inward and outward and say there is nothing but Sin Death Flesh Evil where the Spirit of Regeneration is absent which is more than you will say for you say the Spirit is in every one making the Light of Nature and Spirit both one Again Why should you suppose such a thing as this viz. taking away the Gifts of the Spirit when-as we are treating of Righteousness imputed unto them that have Faith Now can any have Faith and have the Gifts of the Spirit taken away But yet shall there be no distinction May not the Gifts and Vertues of the Spirit remain in us and we thereby be Sanctified and yet not Justified by that Righteousness within but by that without us which is the cause of Sanctification J. C. Parag. ibid. As is spoken of the Kings Daughter Ps 45.13 To be all Glorious within is to abound in our own Righteousness according to thy Interpretation Answ There is Glory I grant in Sanctification but a greater in Justification Christ's personal Righteousness is far more Glorious than our Righteousness yea than the Righteousness of Angels Whoever hath it by Faith as the Church here are glorious both within and without both Souls and Bodies our Beauty lies in his own Comeliness that he puts upon us Ezek. 16. I do but query whether this Glory of the Church set forth by Gold and Embroideries be not rather the Righteousness imputed to her than any thing else or whether we may not take it so viz. That the Church while in the World is ragged and squalid through Afflictions and Persecutions but yet there is an inward Glory by reason of Christ's Love towards her which is discerned by her Spiritual Children when others see it not and how can this be understood of Sanctification when-as she is said to be all Glorious within yet this Work is not perfect in any as to degree but there remaineth sin in them But let it be understood as thou wilt of the Vertues of the Spirit We are not against having of these and abounding in them but would not have any to trust in them they being imperfect to justifie them but give the Glory of this to Christ's Righteousness wrought out 1600 years since J. C. Par. ibid. 2. Pet. 1.5 8. Speaking of the Vertue of Christ He that lacketh these things is blind Answ So he is but now John see what Vertues those were try whether

with such Blasphemies viz. Given forth by the Spirit through the Trunk of the Body of FOX or such a one Horrible Pride And therefore do your Disciples at this day account their Writings of equal Authority with the Writings of the Apostles nay beyond them because a newer Revelation of a later Date you be advanced to a good Degree but to the thing now what is this instance of an extraordinary Power of the Spirit to the ordinary working of Gifts in Sanctification which thou art treating of There are 7 Lines follows that are but Queries to the same purpose as before which I have Answered fully to viz. I have said in My Answer that we are for acting and doing and by the Holy Ghost yet dares not trust to it but to Christ In the End of this Paragraph you have this Neither is it we that speak as we are kept truly ●lent out of all our own thoughts but the Holy Ghost in us Mark 13.11 Answ Here is speaking and yet silence Reconcile contraries as you can that place in Mark speaks of the Holy Ghost being promised to the Disciples in times of Persecution to assist them in their Confessions of this Faith I am pleading for viz. Salvation by a Crucified Jesus as their Righteousness when they should be called to an account before Tribunals as if we could not have the Assistance of the Holy Ghost to enable before Magistrates or Quakers to confess the Faith but we must of necessity make this assistance our very Righteousness that Justifies us what weakness is this J. C. Pag. 15. Thou sayest our Righteousness is but the Righteousness of mere Man c. And yet before saith it consists in the Gifts and Vertues th● the Holy Ghost works in our minds See thy Confusion from thy 〈◊〉 words Answ I can see none and let the Reader Judg Thy Soul 〈◊〉 is the Soul of a meer Man yet the parts of it consist in Understanding and Will which God hath created and given the Light within is the Light of a meer Man yet it consists in a Faculty which God hath given of discerning Moral good and evil and a reflex Act of Co●science in accusing or excusing according to a Mans Actings thereunto So here when I say the Spirit works these there is the efficient cause when I say of meer Man there is the Subject in which it is wrought still to distinguish it from that Righteousness that Justifies that is the Righteousness of one who is God and Man Col●ss 2.9 This Scripture proves Christ to be God and Man for in him dwelleth All the fulness of the Godhead Bodily What is that Him and what that Fulness of the Godhead Where is now Confusion Reader J. C. pag. ibid. One Righteousness is perfect and compleat the other 〈◊〉 faulty imperfect and incompleat thou wouldest make them two in nature and kind the one from Heaven the other on Earth the one Christ's the other ours and yet saith it is incompleat as to Degree then they must be one in kind for Degrees varie not kind or Nature Answ That thy heart smote thee a little when thou was writing this John appears to me by thy way of expressing they self Thou sayest I would make them two in Nature and Kind c. Why then there was something spoken that made it evident as that the one was Christ's the other ours That an Adversary could not but take notice of it Degrees thou sayest varie not kind which is true in things of the same Nature But here I have plainly by thy own Confession made them of various Natures then this Sentence viz. faulty imperfect incompleat as to Degree must necessarily be restrained as to those things of their own Nature of which I am speaking viz. our own Righteousness and no more is in it than this viz. That the Spirit in working it in our Souls doth not work it up to that height as that 〈◊〉 thing of sin remains in us but as to the other Righteousness there was no spot in Christ Remember the Proverb Rather than Satan will 〈◊〉 he will play at a small Game Rather than thou willt not manifest thy enmity against Imputed Righteousness and be a Patron of our own to Justify us to take off from Christ thou wilt play a small low Game J. C. Pag. ibid. So it is manifest that thou knowest not what thou sayest such is thy confusion no marvel while thou errest from the form of sound words calling it a Righteousness contrived where findest thou such a word i● Scripture Answ Let the Reader judg if I know not what I say thou art a ●●●ty and not sit to judg in the Case now by saying the Form of 〈◊〉 words and then mentioning the Scriptures who would think 〈◊〉 J. C. began to be ashamed of the Quakers Principles and to own the Scriptures for the Rule which his Brother Bayly disowns and that 〈◊〉 was again returned to his old Christianity from which he had Apostatized and grew weary of those many uncouth strange words and Gibberish Language that Fox brought out of the North resolving to fashion all his words in his Prayers hereafter according to the Dialect of the Scriptures Oh that it might prove true Yet how can I but say this that an Ape that is most like a Man and yet of another kind is one of the most ill-favouredst of the Bruits so it rendereth thee most ridiculous in our eye when we see thee here Ape it so like a Christian and yet knoweth that thou art of a different Species Speak and write like a Quaker or else utterly forsake them my eye hath been deceived sometimes by the Art of Limning in thinking I have seen Living Creatures Men and Women Lions Bulls c. and yet turn but the other side and nothing but a thin painted Past-Board So here I fear many be deceived with thy expressions in thy lines wherein thou appears to a weak eye a Living real sound substantial Christian but I hope I have turned the other side and now it appears thou art but still a thin dead liveless rotten Apostate and Quaker only painted over with better Colours and a little more Art Thou hast got the Art that Gaptains have at Sea that they may have the greater advantage and thou thinkest it Lawful as they do thou comest up to us thinking to board us presently with an English 〈◊〉 and Colours when as thou art absolutely a French Man I have heard lately from one that hath read J. C's Books that in one of his Books he expresses himself to be for this viz. a Liberty for Quakers to admit themselves into all Churches of what Judgment soever This is the Man that is for overcoming not by force of Argument but 〈◊〉 Stratagems This is Romes way at this day And remember that 〈◊〉 writ before an Answer which J. C. gave to one that charged him with what he had said viz. If they were my Words that was

saved and in Joh. 14. he saith I am the way no man cometh but by me Heb. 10.13 It is said We enter into the Holy of Holiest by the blood c. And that new and Living Way which is ●secrated for us through the Vail that is to say his Flesh now whether is more likely that this Principle of Morality or Christ's person should be the Gate of entrance into Glory It is called straight not that it is so in it self but our natural darkness unbelief makes it so and it is usually accompanied with hot Persecutions now John who is the false Prophet that makes the way Broader thou or I in that thou makest Morality without Christ to be the Gate Now are there not more Moral Men than Christians nay is it not possible for Men in their Conversations to do as they would have Men to do to them and yet be Enemies to Jesus Christ was it not thus with the Pharisees Was not Paul blameless touching the Moral Law yet at that time a Persecutor The young Man that said to Christ all these things have I done and what doth Morality signifie without Faith in Christ the Way but whoever of us said that Faith in Christ was at any time without honesty Thus thou art unhappy in all thy attempts J. C. Pag. ibid. Thy Reasonings are as ridiculous as thy Positions 〈◊〉 is because it is called your Faith and your Righteousness and your Love c. By the same Reason Christ himself must be our own Righteousness for he shall be called the Lord our Righteousness Jer. 23.6 Answ Then must Christ be our own Faith and our own Love and whatever thou findest this Pronoun yours joyned to or ours that must be our own Righteousness All things are yours Ergo all things are our own Righteousness Christ I grant is our Righteousness but not by Inhesion it is by way of Imputation to which we are speaking and his personal Righteousness cannot properly be said to be our own Righteousness by Inhesion That word properly I did put in before thou mayest see By no means can it be said to inhere in us of which I am speaking that Scripture Isa 54.17 Par. ibid. Your Righteousness is of me speaks directly for me in this cause though the Righteousness was wrought of God yet he calls it theirs by Imputation it is not here meant of the Righteousness of Sanctification thou bringest that passage Par. ibid. He that dwells in Love dwells in God The right conclusion should be according to this Reasoning Ergo God is that Love that inheres in us towards him so then there is no difference between the Affection and the Object and if it were so then it would be so as thou speakest that they that did dwell in God did dwell in their own Righteousness Par. ibid. That shedding abroad Love in the heart is God's giving an assurance and sence by the Spirit of an Interest in this Righteousness of Christ without Thou cryest out of thick darkness in the close but thou seest I have not lost my way in the darkness as thou imaginest in that I leave not the Lord Jesus Christ to follow John with the wisp to lead me into pits to the endangering of my Soul J. C. Parag. ibid. Another Reason thou givest is because our Souls at the Subjects of this Righteousness 't is really in our minds therefore 〈◊〉 Answ Now thou hast done me right joyned these together which before thou madest two distinct things and heads J. C. What wouldest thou have to be the Subjects of true Righteousness Answ Christ Jesus himself I would have to be the Subject of that Righteousness that justifies for he not we was without spot he not we kept the Law perfectly in his Actions he not we suffered on the Cross And I would have our Persons Souls and Bodies be the Subjects of the Righteousness whereby we are Sanctified but the latter is the fruit of the former Therefore go on J. C. Par. ibid. Is it not our souls that are saved Answ I pray God they may be saved by Jesus Christ from the wrath to come J. C. But it followes do not they and we by them reap the benefit of Salvation Answ Surely it had been better expressed we with them or our Bodies with our Souls Again we reap not the Benefit of Salvation by our Souls but by Christ Now I am jealous of these expressions because Fox hath made the Soul to be God and John it is likely thou art in the same mind Par. ibid. And is not that the Subject of Righteousness which is saved by it Answ Thou shouldest have said the Subject of Salvation which is saved But to come closer the Righteousness whereby our Souls are saved is not the Righteousness that is within of Sanctification but the Righteousness whereby we are justified i. e. The meritorious cause of Salvation is not any thing in Man but it is the obedience of Christ Ephes 2. We are saved by Grace not of Works not of such works as God works in us see v. 10. J. C. Parag. ibid. And by the same Reason the Grace of God must be our own Righteousness because our Souls are saved by it and the Subjects of it Answ In Rom. 5. There is Grace and the Gift by Grace which is as there spoken by one Man Jesus Christ Now the Grace of God in the first place is taken for the free Love and favour of God and it 's false to say we are the Subjects of this the Subject is God himself and this is the Grace spoken of whereby we are saved most frequently and properly and this Grace can in no way be called our own Righteousness 2. The Gifts by Grace are many Christ himself and his Sufferings and Obedience are Gifts by Grace now our Souls are not the Subjects of these though these are the means whereby the Grace of God saveth other Gifts there be as Faith and Love our Souls are Subjects of but these are the Righteousness of Sanctification and these as well as our Salvation are but the Fruits of the Grace of God J. C. Parag. ibid. ' Its said God loveth Truth in the inward parts c. Answ And yet this Truth in the inward parts is but our own Righteousness Faith and Love are God's gifts he works them in us Now he loves his own Gifts yet they are ours by inhering in us our Faith our Love God would have them true and unfeigned yet they are ours still But now the Father much more loves the Righteousness of his Son Matth. 3. This is my Beloved Son in whom I am well pleased for it is for his sake that he pardons our defects in the exercise of this our own Righteousness and accepts us in this beloved Christ Ephes 1. J. C. Parag. ibid. But the Ground of thy dislike of the Gifts and Vertues that the Spirit of God works in our minds which thou callest our own Righteousness is because it