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	salvation_n	3,033	5	8.0315	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26655	Jesuitico-Quakerism examined, or, A confutation of the blasphemous and unreasonable principles of the Quakers with a vindication of the Church of God in Britain, from their malicious clamours, and slanderous aspersions / by John Alexander ...	Alexander, John, 1638-1716.	1680 (1680)	Wing A916; ESTC R21198	193,704	258

are not all of their own works that be out of the light and the Faith that is the gift of God And are not all in their will-worships that are not in the worship that Jesus Christ the Heavenly man set up above Sixteen hundred years Since that is in the Spirit and the truth So must not every man come to the truth and to the Spirit in their own hearts if they come to the worship Jesus Christ Set up And are not your Catechisms Confession of Faith and Directories your own works and your own worship which ye have set down for People to fall down and do worship to and be Saved by And have ye not set up this since the Apostles days and since Christ set up his worship SVRVEY Because this Survey will divide it self into three Subjects and it would be too long together therefore I shall order it into three Sections The First shall Vindicat us from a Popish Salvation or justification by works or Inherent Righteousness and shall fix a Popish justification upon the Quakers The Second shall very breifly confuted their Popish justification The Third shall overturn an exception made by the Quakers against the charge of a Popish justification which we justly lay to their door SECT 1. Vindicating us from a Popish Salvation and Justification and fixing a Popish Justification upon the Quakers The great scope of this Querie is to make us seem guilty of holding a Popish Salvation by works albeit the whole Christian World knoweth what a lewd Calumny this is It having been the constant Doctrine of ours and all other Protestant Churches against the Papists that the good works of the Saints are not the causes or Meritorious procurers of their Salvation and it is founded upon Scripture-Testimony as clear as the Sun For eternal Life is none of our merit and due but is the Free gift of God Rom. 6 23. And by grace not by works we are Saved Ephēs 2 5 8 9. not by works of Righteousness which we have done but according to his mercy he Saveth us Tit. 3.5 And the best of our works are in this Life imperfect as is proven and so they cannot merit any good but Contrarily every defect and short coming of our Duty Merits Damnation and the Curse Deut. 27 26. Galat. 3 10. And if our good works could merit then we might trust to them which the Apostle dare not do Philip. 39 Nor is there any proportion betwixt our best works and eternal Life Rom. 8 18. And therefore they cannot merit it The whole Protestant Church hath no less always abhorred the Doctrine of justification by our own Inherent Righteousness and good works from the same clear Evidence of the Scripture for which see Rom. 3 Chap. from Vers 20. to the end and the whole Chap. following As also Galat. 2 16 21. and 3 10 11. and 5 4. Philip. 3 9. and seeing that is still imperfect in this life it can neither be the cause nor Condition of our justification before God in whose sight no man living shall be justified Psal 143 2. viz. by any Righteousness inherent or inward in himself Nevertheless albeit our inherent Righteousness and good works be not necessary to Salvation as Efficient or Meritorious causes thereof yet they are necessary indispensably thereunto by necessity of presence or as pure Antecedents without which no man is Saved excepting these that Die Immediately after Conversion and Infants from the Actual performance of good works For which see Mat. 3.10 and 5.20 and 25. from vers 34. to the end and Rom. 2.9 10. and 8.13 1 Cor. 6.9 10. Galat. 5.21 and 6.8 Heb. 12.14 And albeit our inherent or inward Righteousness be neither the Cause nor Condition of our justification before God yet it is still an inseparable Concomitant of justifying Faith For which see Rom. 8.1 9 10. 2 Cor. 5.17 Jam. 2.17.20 1 Joh. 3.3 But what if the Quakers be Guilty of a Popish justification Do not the Quakers hold justification by a Righteousness wrought within them and formally inward and inherent in themselves in this they joyn hands with the Papists in one of their most Fundamental Errors which does indeed contradict the very Design and Current of the Gospel which is to Teach us to seek Righteousness for justification in Christ and not in our selves yea and the very plain Design of Christs Death See Rom. 3.25 and 10.4 Galat. 2.16 21. and 5.4 But the Quakers endeavour to elude this our Charge pretending that they are far from holding justification by their own Inherent Righteousness with the Papists but by the alone Imputed Righteousness of Christ Thus they pretend in their Confession of Faith pag. 4.21 22. But the Quakers will not so Cheat and deceive the Christian world for first in that 21. pag. Cited where they purposely handle this Question and pretend as is now said they deny us to be justified by a Righteousness received of us by Faith calling that but an Act of the Creaturely skill and an Imputation which is an Act of mans Spirit and forging and a Fiction and Imagination in the Creaturely will and power Hence then they deny us to be justified by the Righteousness received of us by Faith and so consequently by the Imputed Righteousness of Christ seeing the Righteousness of his Obedience and Sufferings Imputed to us in Justification is not a diverse Righteousness from the Righteousness of Faith but is one and the same as is clear from Rom. 3.21 22 24 25. and 4.6 11 13 22 23 24. and 9.30 and 10.4 10. Galat. 2.16 and 3.8 and 5.5 Secondly this justification held by the Quakers must either be by the Righteousness received by Faith or else by the Righteousness of the Law and its works for there is no other third sort of Righteousness known to compet in this point but these are always stated as the only two Members of the Distinction for which see Rom. 3.28 and 4.2 3 4 5. and 9.30 31 32. and 10.3 5 6. Galat. 3.11 12. But the Quakers plainly deny the Justification held by them to be by the former yea they Scoff and Mock at that more than ever Papist did as is evident from their preceeding Language Therefore they do inevitably hold Justification by the latter wherein they manifestly joyn hands with the Papists for all their pretexts to cover it Again in the fore-Cited 22. page of their Confession they have these words and because say they we are against the latter viz. Justification by a Righteousness received by Faith whereof they were last speaking we are Clamoured upon as if we denied the Imputation of Christs Righteousness when it is only to these that are not made Righteous by it to walk as he also walked Here they hold Justification by a Righteousness Making their walk Righteous which is the plain inherent Righteousness of our Life and Conversation But the Quâkers in that last Cited pag. of their Confession go on and add that it

is not Acts of Righteousness as done by them nor as inherent in them as Acts by which they are accepted of God and justified before him but they are accepted of God and justified before him by Christ the Author and worker of these Acts in them Ans That is well I see then the Quakers hold not themselves to be justified by all Acts done by them or inherent in them as when they commit Blasphemy may be and truly this is all they have yeilded or said for their Vindication for if they were justified by any thing upon the very formal account of its being done by or inherent in them then they should be justified by every thing done by or inherent in them for a Quatenus ad omne sequitur universaliter But why would not the Quakers say if they intended to make any Faith of a vindication that they hold not justification by Acts of Righteousness done by or inherent in them as they are Acts of Righteousness and gracious Acts and not meerly as they are Acts done by or inherent in them Which seeing they inclined not to say especially where they are so purposely endeavouring to purge themselves from the suspicion of a Popish justification we see they do but prevaricat and throw dust in the eyes of the Vulgar But George Keith is in this point most plain in his Quakerism no Popery and as positive as any Papist I have seen For in the 44 45 46 47 48 50 52 53. pages thereof he expresly and positively Teaches that our inward graces and vertues of Repentance Conversion Faith as a Work Love Hope c. are the Righteousness whereby we are justified before God and that immediately page 53. which was never true of Faith it self which does not justifie immediately by it self but only Correlatively by its object which it apprehends and relies upon viz. the Righteousness of Christ And in his Definition of justification there page 47 he gives us no other material Cause of justification before God but our meer graces of Repentance and Conversion And he cunningly pleads moderate Merit page 46 47. but most openly and plainly page 55 56. and he quite confounds justification and sanctification leaving no imaginable Distinction betwixt these two making us to be justified by inward Righteousness and sanctified by the very same pages 46 47 50 53. compared which in his Popish Principles he is I Confess forced to do And is not George Keith plainly Popish in this point who holds justification by inherent Righteousness immediately gives us no other material Cause of our Righteousness before God but that only pleads moderate Merit in us by it allows Faith in the business only as a work with the rest and confounds justification and sanctification together Bellarmine himself was never more Popish than thus which all know that are acquaint with him upon the Controversie But George Keith endeavours to shift our Charge of a Popish justification because he seemingly yields pag. 44 46 47. that our inward Grace and Righteousness are not the procuring cause of our justification by way of strict Merit and in a way of strict Justice strictly and rigidly considered as when the work is of equal worth and dignity to the Reward as he explains it page 55. But I would fain know the other Member of this distinction from the Author He tells us their inherent grace and Righteousness are not the procuring cause of their Justification by way of strict Merit and strict Justice strictly and rigidly considered How many Stricts Strictlies and Rigidlies are there here he has certainly been exceedingly concerned and eagerly careful to get his Minute and imperfect inherent Righteousness at least next Neighbour to the strictest Merit and Justice and it would not fail nor he be feared for it in any thing but that and yet he has been as careful as he could to cover his meaning in this which must be the other Member of his distinction We see then that if Justice will not exact the very rigid Rigour of the Law from the Quakers and take the very summum Jus which uses to be called the summum Nefas they think to merit their justification by their inherent Righteousness at Gods Tribunal And this and what this great Ringleader of the Quakers we see hath said before shews that they hold as Popish a justification as the Pope himself I believe does But George Keith is yet resolved to shake off this Popish justification in the eyes of the world and to fix it forsooth upon us too in his Quakerism no Popery page 48. first because they differ both from the Papists and us in holding the Act of God in justification to be really Inward which the Papists and we says he do not Ans Indeed it is true that upon our believing the Gospel-promises pronounces the Sentence nor have we nor need we any immediate Dictates to warrand that but we may soon or late get a Transcript thereof Inwardly for our Formal assurance and so we do not differ wholly from this point that George Keith would have us differ as to the Inwardness of the Act or Copy of the Act rather out of these Divine Records but we differ hugely from them as to the Immediateness of the Act I grant but I never heard that that was called Popish till now but that a Popish justification was always reckoned upon inherent Righteousness as the Meritorious or material Cause thereof although George Keith denies that a man can Taste of Spiritual Food except he get it in his Enthusiastick way immediately Quakerism no Popery page 16. as if forsooth a man could not Taste Meat conveighed to him in any Vessel or Dish and this fully answers a long Discourse which he there has upon this matter seeing the Promises are the Vessels conveighing to us all our Spiritual Comforts of Justification Salvation c. Secondly to shake it off himself and fix it upon us he says page 48. that in regard of the Object they Teach that we are the Object thereof not only as having our sins Pardoned for Christs sake but as being Righteous in the sight of God viz. by inherent Righteousness whereof he still speaks through Christ dwelling in us But in this he is still Popish not we in holding himself to be the Object of Justification as being or because he is for all is one Antecedently Inherently Righteous and therefore justified which we never held but that we are justified by Faith as laying hold and relying on Christs Righteousness where Faith is not considered as a work or immediately in it self or as it qualifies its subject But Correlatively as apprehending and getting hold of the Object viz. Christs Righteousness let George Keith think this Distinction as nice as he will as he calls it scornfully in his Quakerism no Popery page 45 46. which was not so nice to the Apostle Paul who still opposes justification by Faith and by works and so does not consider Faith