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
A93770	The reviler rebuked: or, A re-inforcement of the charge against the Quakers, (so called) for their contradictions to the Scriptures of God, and to their own scriblings, which Richard Farnworth attempted to answer in his pretended Vindication of the Scriptures; but is farther discovered, with his fellow-contradictors and revilers, and their doctrine, to be anti-Scriptural, anti-Christian, and anti-spiritual. By John Stalham, a servant of the great bishop and shepherd of souls, appointed to watch his little flock at Terling in Essex.	Stalham, John, d. 1681.	1657 (1657)	Wing S5186; Thomason E914_1; ESTC R203642	283,651	368

the want of a righteousness without them to hide their personal failings the defilements of their fairest and holyest performances Again as persons were considered in Christs death so they are to be considered when they come to be justified Christ dying for men and women considered them not as Saints but as sinners Herein God commendeth his love to us Rom. 5. 8. that while we were yet sinners and ungodly Christ died for us Yet further Law and Justice findes us and leaves us sinners Gospel and mercy declareth and pronounceth us righteous and continueth us such as it accounteth us If the Gospel did not pronounce sinners righteous that is in the righteousness of another till they had a righteousness in themselves and of their own it would do no more for us then the Law Gospel would become Law And therefore R. F. in denying that God justifieth a sinner denyeth the Gospel and would turn it into strict Law a covenant of Works 2. God justifieth a sinner not continuing in his unbelief God justifieth the believing sinner though some unbelief continueth in him not as he loveth God or overcometh the world by faith c. but as he believeth on Christ dying and on God raising Christ from How justified by faith the dead Rom. 4. 24. Believers as believers are justified that is 1. Without the help of other graces though not without their presence therefore our justifying righteousness is called the righteousness of Faith not the righteousness of Love of Patience c. Rom. 9. 30. 2. Instrumentally the believer as a believer receiveth Christ and his Righteousness to Justification Hence the phrases of being justified by Faith and through Faith The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preposition in the Greek construed with a Genitive Case signifying the instrumental cause means or way at least faiths passive capacity or that service it doth the soul in reception of Christ and his righteousness is held forth thereby Philip. 3. 9. Rom. 3. 25. 3. Relatively and improperly faith is said to justifie and to be counted for righteousness it is not properly faith but that which faith apprehendeth Christs personal obedience in our nature made meritorious by his God-head which justifieth it is not faith as our act or as an act that is our justifying righteousness but the object without a soul which faith carrieth the eye of the soul to look upon and the hand or heart of the soul the will to rest upon even Christs righteousness inherent in him alone as in the subject that justifieth the person of a believer so believing So believing respects the truth of faith not the measure A weak believer is perfectly justified as is the strong believer There is no ingredient qualification of ours or of a work in us that doth cast the ballance nor doth the Apostle Paul put in the ingredient of the new-birth for Justification in that place where R. F. seems to shelter himself and his Popish opinion Heresie I might call it Act. 13. 39. And by him Act. 13. 39. vindicated all that believe are justified from all things from which ye Jews who did more then the Gentiles could not be justified by the law of Moses R. F. his gloss upon allusion to this Scripture * Page 13. is By Christ such as are so born and believe are justified from all sins and such like things from which they could not be justified by the Law of Moses Rep. 1. By Christ such as are new born are justified but they are not justified because so born nor for their believing The new birth and true faith go together but the infusion of new qualities or the qualities infused at the new birth take them all in the lump are not concerned in justification have no causality nor any maner of efficiency towards it 2. Christ doth not justifie us by his own Righteousness and by our Faith as a quality habit or act together but he singleth out the grace of Faith from the rest of the newcreature-work to apply what himself hath done and suffered as a surety undertaking and paying the whole debt and to rely upon him for the Fathers gracious and just sentence of absolution and acceptation for his righteousness alone made ours in a way of imputation 3. Believers in the new Testament times are not onely justified from all sins as to the guilt and curse but from all the Ceremonies of Moses Law which are not called such like things as R. F. expresseth it as if they had the appearance of sin upon them but understood with sins under the general phrase which the Apostle useth from all things from which ye could not be justified by the Law of Moses For the Moral Law considered strictly as Law once broken could not cannot absolve first from Guilt nor secondly from Punishment nor thirdly from Obligation to the whole by the payment of a part which part is either according to what was written at first fully after but in shreds and pieces left in mans heart or to what was positively given in command for trial of mans obedience and strength before or since the fall and therefore the new creature in us a beginning of that image of God which was lost by the first Transgression is no ingredient in our justification for by Christ they who believe in him and him alone are justified from all Legal obligations and conditions of their own workings within them or without them Christs Righteousness without them makes them compleat Rom. 3. 22. 2. Cor. 5. 23. Col. 2. 10. To assert this way of justification is not pleading for sin as R. F. * Page 13. objecteth For 1. Suppose I or any should abuse the doctrine of Free-Grace and of justification which is by a righteousness without us and inherent in Christ alone Answ 1 thereby to take liberty to sin the doctrine is not to be blamed nor Christ to be charged with the fault of the person as the Apostle preoccupieth such an objection with this answer Gal. 2. Gal. 2 17 18 opened 17 18. But if while we seek to be justified by Christ we our selves also are found sinners we our selves Jews also is therefore Christ by his way of justification the minister of sin God forbid For if I build again the things which I destroyed I make my self a transgressor I can make Christ none the fault is not Christs but mine Answ 2 2. They that plead for true Gospel-justification truly and sincerely in its proper place do also plead for Gospel-sanctification in its due place Their enlightnings into the Law teacheth them somewhat for as the Apostle reasoneth ver 19. I through the Law am dead to the Law I G●l 2 19. opened have as if he should say a sufficient lesson from the clear sight of the Laws rigor to teach me never more to seek my justification from my own conformity to the Law that I might live in the

better by many degrees or as the * word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth we have an overplus of conquest It is enough for men after worldly encounters to go out conquerors at the end of their Battels but as we conquer while we fight so we are sure of the victory i. e. have sure grounds of expecting the last victory when we strike the first stroke which conquerors of the world are not assured of To sense we may seem to be overcome between times but to faith the victory is sure on our side This is a Paradox to R. F. but let him know we are not beaten out of the field by all his and other oppositions but keep our ground what 's that Gods love to us in Christ which is the cause of the beginning and end of the conquest It is that and not inherent grace or our love to Christ onely or chiefly which strengthneth us to combate and conquer also Our grace is weak and gives back many times but Christ our Captain never starteth and the love of God to us abideth and union with him who giveth the victory holdeth R. F. had best keep to that lest his inherent perfection fail him altogether It is granted by R. F. according to 1 John 4. 4. That greater 1 John 4. 4. vind●cated is he that is in the Saints then he that is in the world which is brought in by the Apostle as another ground of their present victory over the seducing antichristian part of the world the strength is not ours but the Lords whereby we go on conquering and to conquer and are enabled to keep up our warfare and assured we shall have the day of whole troops of perfect and imperfect Quakers because as the word of God abideth in them that have overcome in the Apostles sense 1 John at 14. so it doth not abide in them who say they have no sin abiding in them and will not be known to abide in the warfare such were either never in it or are run from their colors Let R. F. * Page 18. prate or print what he will carnally minded as thou art and speaking of his conquests which thou art ignorant of and knowest not that plead for sin and so for the devil therefore his servant thou art expect his reward for doing his work none of these fiery darts shall be able to separate me from the love of God which is in Christ Jesus nor from the service of my generation in this or any other way which the Lord calls me unto 10. Head of Contradiction to Scripture Concerning Repentance Section 36. IMet with a question in one of their Books which implyed a denyal of Repentance in the godly viz. what remorse can there be in him that doth not commit sin now taking remorse for godly sorrow as they phrase it this is as I shewed contrary to 2 Cor. 7. 10 11. where godly sorrow wrought in the Corinthians with the effects of it although they committed not sin in Johns sense i. e. they made no trade of it R. F. bids me take heed c. for we know that the goodness of God loadeth to repentance Rom. 2. 4. Rom. 2. 4. cleared Rep. The Apostle there speaketh of the unconverted but the question is about the Saints As for the unconverted Gods goodness in providential ways is a motive and inducement to repentance but no Physical means energetical and operative to give what it leads or directs unto We witness saith he obseurely the gift from the godness Rep. 1. That God gives aim for repentance by his providential goodness of which the Apostle speaks is plain but that he giveth the thing thereby is denyed Ver. 5. shewing what abuse is made of it by impenitent hearts and such who by providence have the Gospel preached unto them Repentance is not given to all where Christ is preached 2. That which I charged was their disclaiming a godly remorse or sorrow viz. in the godly Remorse properly Remorse what and strictly is the biting and sting of conscience by upbraiding guilt this believers are freed from Heb. 10. 1. and 22. And Francis Howgill in the account he gives of his dark condition * The inheritance of Jacob c. by F. Howgtll page 8. will hardly finde a sound Protestant Preacher who ever told him sin was taken away by Christ but the guilt should remain while he lived and brought him the Saints conditions who were in the warfare to confirm it for such a remorse is for them that are unpardoned and unsanctified and shall so continue while they live and the warfare of justified sanctified believers as such is onely with the sin that deserves guilt and hell not with guilt it self Because sin is pardoned and the reigning power removed the Saints are to rejoyce and give thanks but that sin remaineth and the roots of all their old pranks and wickednesses now brought to remembrance are not perfectly mortified this is matter of repentance and godly sorrow all their days R. F. tells me I have uttered another lye in saying they disclaim godly sorrow Rep. 1. Where was the first lye or one to which another was added Hitherto the honest godly conscientious Reader who is also judicious I trust will finde none 2. That my charge was true will further thus appear They that all along disclaim in-dwelling sin in the godly which is the chief matter of their grief disclaim Godly How Repentance is decryed sorrow R. F. and others disclaim in-dwelling sin in the godly what follows but the truth of my charge Again They that cry down the doctrine and practice of continual sighing and groaning under the roots and remnants of sin they disclaim godly sorrow But R. F. and his associates de-cry the doctrine and practice of sighing and groaning all our days under the burden of sins remainders as Section 20. was evidenced and elsewhere Therefore they do disclaim godly sorrow If R. F. his simple hearted Reader say but we must believe him he saith they do not so and so I ask then what meaneth he by godly sorrow which I never called remorse but seeing they used the term I called the sorrow of the godly a godly remorse or sorrow using the word at large for no other but grief in the affection not for gripes in the conscience and in whom doth he not disclaim it Haply the simple heart will say he meaneth sorrow for sin as sin past and present past defilements present stirrings and inclinations to sin Doth he so then he must deny his doctrine of present perfection true of some Saints you will say but then he disclaimeth godly sorrow in the rest that are already perfect and free from the matter of sorrow as I said above and so he will put them if not himself and some imperfect ones among the ninety nine that need no Repentance which yet is not so with them in reality but in supposition If you say