Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	grace_n	justification_n	work_n	6,035	5	6.7945	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63393	The Quakers rounds, or, A Faithful account of a large discourse between a party of them called Quakers viz. William Fisher and Edward Burroughs, &c with Mr. Philip Taverner, Mr. Richard Goodgroom, and Mr. M. Hall, ministers of the Gospel ... / published by William Taverner, preacher of the Word.	W. F. (William Fisher); Burrough, Edward, 1634-1662.	1658 (1658)	Wing T248; ESTC R31011	28,134	41

those who receive and beleeve in him whereby they stand faultless and without spot before God R. G. Now you clearly own Justification by inherent righteousness and agree fully with your lelf in your former assertion that no man is justified farther then sanctified E. B. Inherent righteousness is no Scripture terme and we desire ye would keep to the form of wholesome words R. G. It is clearly implyed if not expressed in the Scriptures and is not a term of any difficult understanding E. B. Ye are Schollars and reade bookes we are men brought up at the Plow-tayle and understand not scholarly terms P. T. My Friend this was a digression and the whole was little other There are three books which I read in cheif and I think I may speake the same for others The booke of the Scriptures The booke of my own heart and experience thridly The book of Christian observation And I have observed this day on both sides much of selfishness and this mixt with some degree of passion there are few if any can say I am free some discovering it in words others in carriages E. B. Did after this multiply many words concerning our own works being weake and imperfect but the work of Christ perfect and glorious and that we are not Justified by our own works of righteousness but by the work of righteousness which Christ works for us R. G. You hold Justification to be by those workes of rigteousness which Christ works in us directly contrary to what the Apostle affirmes viz. That we are justified by faith not by works E. B. I utterly deny all our own works and righteousness in the matter of Justification R. G. The Apostle denies al works according to the Law whatsoever Rom. 3.28 Therefore we conclude that a man is justified by Faith without the Works of the Law W. F. Dost thou deny all Works in point of Justification R. G. We are Justified by Faith without the Works of the Law W. F. Thou sayest we are justified by Faith and yet deniest all Works in the matter of Justification is not Faith a Work R. G. Faith Justifies only instrumentally it is not the meritorious but the instrumental cause of our Justification neither doth it Justifie instrumentally as our work or a work wrought in us by the Spirit but with respect to its object Christ And let me here add a word or two not then spoken 1. Justification by Grace by Christ by Faith is all one and the same Justification unto which all these concur as several causes respectively 2. We must distinguish between the merit or proper debt of Works and the bare performance of something called in the Scripture by the name of a work The former the Scripture every where denies in the point of Justification but concerning the latter the performance of something called and owned in the Scripture under the name of a work it doth not deny yea it expresly cals Faith a work John 6.29 and this is required unto Justification 3. Faith hath a hand in this business of Justification no otherwise than instrumentally 4. Faith doth not Justifie instrumentally by vertue of any inherent worth or excellency in it self more than in Love or any other fruit of the Spirit but by vertue of divine Institution as God hath appointed it to serve for this end John 6.40 W. F. I shall prove and according to Scripture that we are justified not by Faith onely but by Works also And it may be if I read the words out of the Scripture ye will have the more patience to hear me And reading certain verses in the latter part of the second Chapter of James he with much carefulness notes that in vers 24. Ye see then how that by works a man is justified and not by Faith onely having read to the end he then carries on his Discourse Ye see they are the very words of the Apostle and I hope ye will not deny them we speak no other than according to the form of wholesome words that by works a man is justified and not by faith only but thou sayest by faith onely and to prove this truth the Apostle ye all see brings two eminent examples the one of Abraham the other of Rahab what can be spoken more plainly and proved more strongly that by works a man is justified and not by faith only so was Abraham so was Rahab justified and so are we justified at this day by works and not by faith onely By works not our own works according to the Law but the work of God in us our own works which we our selves have wrought or do work are weak and imperfect but the works of God in us are all perfect and glorious yea meritorious we are not justified by ought our selves have done or can do all our own work of righteousness is worthless and imperfect but the works of God in us are of infinite vertue and worth Mr. Hall Will you own that the works of righteousness which are wrought in us by the Spirit are meritorous W. F. I say it is a perfect and a glorious work which God works in us P. T. And you said meritorious no farther reply was made to this it was it may be no more then a slip of the tongue I judge it no worse R. G. The Apostle in this latter part of the Chap. dealing with some who turned grace into wantonness and boasted of their faith without works endeavours to convince such of their great mistake and proves that true faith is never separated from works of righteousness For though faith alone justifies yet that faith which is alone doth not justifie true faith being ever fruitfull and working by love W. F. The Apostle speaks plain Was not Abraham our father justified by works ver 21. likewise also was not Rahab the harlot justified by works ver 25. P. T. The Apostle speaks of the Justification of our faith before men not the Justification of our persons before God fruitfulness in works of righteousness is a proof of a true faith the Apostles design in this latter part of the Chap. is to shew the difference between a true and a counterfeit a dead a living faith W. F. The Apostle affirms that both Abraham and Rahab the harlot were justified through works R. G. I shall make it appear from Scripture that Ahraham was justified by faith before his going about to offer up his son Isaac which is that eniment work the Apostle here makes mention of W. F. And was Rahab the harlot Justified before her righteous work of receiving the messengers and sending them out another way R. G. I speak of Abraham and in the same way that Abraham was justified was Rahab justified also viz. by faith which was declared by works And concerning Abraham it is said Gen. 15.6 He beleeved in the Lord and it was counted to him for righteousness Here is Abrahams Justification by faith clearely asserted and owned by the Apostle

holy Scripture was written chiefly though not onely for the sake and benefit of the Saints to the Worlds end for their learning in chief was the Scripture given Rom. 15.4 and therefore that giddy Assertion which is affirmed to have dropped from E. Burroughs mouth viz. That the Scriptures are given to the World not to the Saints hath no footing to bear up it self upon E. B. I grant the Epistles were given to the Saints P. T. It is well you grant it though I do not see how you should deny it and not onely the Epistles but all other the holy Scriptures as the Apostle cals them 2 Tim. 3.15 were given to the Saints No more was spoken to this for the night grew on and I think hardly any but were sufficiently wearied with a confused and unprofitable Discourse The company beginning to break up E. B. pretended a charge against R. G. concerning something which he had preached either a year or years agone in Bedfordshire but the people not caring to hear him any longer he forbore to speak farther as to that and turned his discourse to his own Proselytes How far E. B. owns the authority of the Scriptures of the New-Testament doth not clearly appear and whether he denies the Scriptures of the Old-Testament as being of no use to the Saints I am not able to say but if this should be in his or in the heart of any of his followers let that of the Apostle be consulted with if the Scriptures which himself in so many words owned to be given to the Saints may be for satisfaction Rom. 15.4 For whatsoever things were written aforetime were written for our learning c. Things written aforetime relate to the Scriptures of the Old-Testament to those things written in the Books of Moses the Prophets and the Psalms c. and of these the Apostle affirms they were written for our learning which relates not to the World but to the Saints for the Apostle puts himself in the number of those for whose sake in chief these things were written The Apostle indeed tels us 1 Cor. 24.22 wherefore Tongues are for a sign not to them that beleeve but to them that beleeve not but the same Apostle affirms the Scripture to be given chiefly for the sake of the Saints and such who do beleeve in the text formerly mentioned There were some of the Company jealous of these men lest they might be Jesuites but I speak freely my thoughts I do not beleeve any such thing concerning either of them W. F. though a man of subtilty enough to make him one of that Fraternity which he discovered abundantly more in a former meeting as I was informed from some there present then in this yet was known to some of the Company from whence he came and how he hath turned from one thing to another till he came at last to this Sect of Quakers And for E. B. I do not apprehend him to be a man of such parts and of that measure of subtilty which is ordinarily found among the men of that Brotherhood unless he had more than an ordinary art of hiding himself under a garbe of pretended simplicity so that for my part I do not judge or beleeve any such thing concerning either of them though I fear too many such Deceivers are crept in among us shrouding themselves under several Forms where they can find most shelter and of these more who are Jesuites in Principles than Jesuites in Orders I apply it not to these I hope better things of them The second thing which was concerning Justification I passed over in its proper place but shall now give a brief hint of it in the close of this relation It was very large with multiplicity of words on their part called Quakers but as confused and unprofitable a discourse as ever I heard The thing delivered for Doctrine by E. B. and objected against by R. G. was II. That no man is further Justified than he is Sanctified E. B. Thou hast mistaken my words as laid down by me R. G. These were the very words you expressed and no alteration E. B. I said that Sanctification was an evidence of Justification and that no man could any further know himself to be justified than as he was sanctified R. G. You spake nothing of an Evidence or of a mans knowing his Justification by his Sanctification but confounded both together throughout your Discourse and having first laid it down as your Assertion That no man is Justified further than he is Sanctified you had also not long after these words viz. no man is justified further than he is restored E. B. I say that whosoever is justified is restored from a state of ignorance and death into a state of light and life and sanctified in the whole man that he may live to God P. T. Justification and Sanctification are never separate as to the subject Justified but whom God justifies the same he sanctifies yet are these two distinguished in their nature E. B. I grant that these are never divided but he that is justified is sanctified and he who is sanctified is justified R. G. Though not divided or separate when we speak of the person justified but the same who is justified is also sanctified yet are they distinguished in their proper natures and we may not confound them together but let us know what you own the cause of Justification E. B. The Free-Grace of God R. G. That is the primary efficient but I querie concerning the Meritorious cause or whether we are justified by that righteousness which Christ wrought out for us in his own person or by the work of righteousness which he works in us by his Spirit E. B. Justification is onely by Jesus Christ Upon this an ancient man of the company whose name I knew not desired to hear from E. B. what he beleeved concerning Christ for I have saith he read somewhat in a Book of yours concerning what you believe but that not giving full satisfaction as to what and how far you own Christ the Mediator between God and Man I would willingly be further satisfied at this time from your own mouth and this happily might give some further light concerning what you own in this point E. B. I beleeve that Christ was born of a Virgin and that both in his birth and life he was without sin that he was crucified at Jerusalem and rose again from the dead c. He fully acknowledged the History of Christs life and death but concerning the end of Christs dying he spake little if any thing at all I do not remember that his long confession had any thing of that acknowledgement in it Who was delivered for our offences and raised again for our Justification Rom. 4.25 and yet probable he may own it I believe he doth R. G. This is nothing to the purpose you have not yet granted Christs Righteousness a cause of Justification E. B. I say that we are

not justified by our own but by the Righteousness of Christ P. T. Christ fulfilled all Righteousness in his own person E. B. I grant that P. T. And Christ works a work of Righteousness in our hearts by his Spirit E. B. Yea he doth P. T. And which of these do you mean when you say we are Justified by the Righteousness of Christ E. B. These are but one and the same P. T. How can this be is that Righteousness which Christ wrought out in his own person and which he works in us by his Spirit the same individual Righteousness E. B. None are justified by Christ but those who receive Christ and those who receive Christ in them is his righteousness fulfilled P. T. Christs rignteousness which he wrought in his own person did consist and was made up of several acts of conformity to the law these acts were all transient and are passed and gone may hundred yeares since The fruit indeed and benefit of whatsoever Christ did and suffered redounds to us who beleeve but can that which was his personal righteousness which was performed by and in his own person so many yeares agone be found in us this is impossible E. B. I will answer thee for that Christ works the same righteousness in us by his Spirit whereby we come to bear the image and likeness of Christ and this I call not our own but Christs righteousness R. G. What Christ works in us by his Spirit is our Sanctification and you will not grant any difference between Justification and Sanctification but confound them together W. F. Dost thou own a Justification by Christ secluded from the new birth and the work of sanctification R. G. I own them as two and distinct in their nature yet seclude not Sanctification from Justification as to the person justified they go alwayes together W. F. God doth not justifie persons remaining and continuing in sin he justifies from sin not in sin R. G. God justifies none in their evill and sinful practices he doth not justifie them that they should continue in sin but that being freed from sin they might become servants of rigteousness W. F. Doth Christ justifie men while sinners R. G. Christ justifies sinners as sinners I mean that every person till the act of Gods justifying passe upon him is a sinner in himself Rom. 4.5 But to him that worketh not but beleeveth on him that justifyeth the ungodly c. P. T. It would not be amisse if they would give a definition of Justification W. F. We will if ye will have the patience to hear us Upon this a third man of their company made a large discourse concerning the person justifyed and that every justifyed person was also sanctified but came not at all to the thing it self R. G. You have given a large discription of the justifyed person but have said nothing to the thing it self nor given any definition of Justification what it is W. F. If they like not ours let themselves give a definition A reasonable motion this was but such confusion arose among the people many tongues going together that no return was at present made one of the company owning I think neither party told them they were both in the truth and of the same mind if themselves knew whereabout they were and not long after the same person in midst of this vain jangling for it deserves no better name said ye stand here pecke pecke and to no purpose ye are all a company of Novices for had there been any thing of the wisdome and power of God in either of you one side would have silenced the other before this truly a home reproof to both parties though spoke after a rude manner For there was little other then a confused multitude of words Mr. Hall After a long discourse let us at last understand what you owne and where you are doe you acknowledge that Christ wrought out a righteousness for us in his owne person E. B. I do Mr. Hall And that he works a righteousness in our hearts who beleeve by his Spirit E. B. I grant this Mr. Hall And both these concurre and go together for making up our Justification E. B. Yea that is the thing I hold it is that I own Mr. Hall And that is it which we deny After this E. B. Went on according to his manner with a large discourse concerning the persons Justifyed and that they are perfectly righteous and blamelesse before the throne of God with much of the like nature R. G. Justification is an act of Gods grace obsolving and acqiting the sinner beleeving in Christ from guilt and condemnation through the redemption that is in Christ and Sanctification is that work of grace brought forth by the spirit in the heart Concerning the former we grant that all beleeving in Christ are compleate in point of Justification but not in point of Sanctification they are compleately justified but not perfectly sanctified W. F. Thou sayest that all are compleately Justified R. G. Yea all beleeving in Christ W. F. Are they so compleate that they can never sin again after their being justified R. G. They are perfectly justified and shall never come into condemnation but are not yet so perfectly sanctified as to be free from all indwelings of sin in them there are remainders of the flesh in the most upright and in many things they sin but from that word they may yet encourage their hearts If any man sin we have an Advocate with the Father Jesus Christ the righteous c. Iohn 2.1 W. F. If they are compleate then all their sins are pardoned R. G. Yea all the sins of them that beleeve in Christ are pardoned and shall be no more remembred against them W. F. Are they justified from all sins past present and to come R. G. As to an eternall Justification with God I grant it but not in respect of actuall Justification in their own persons which is given forth onely in time W. F. An eternall Justification then persons are Justified before they are and their sin pardoned before committed R. G. In reference to the decree of God they are 2 Tim. 1.9 and also in reference to the price payed for Christ was the Lambe slaine from the beginning of the world W. F. went on making a great stirre about the word compleate and thou saidst we are compleately justified R. G. I said and will prove that all beleeving in Christ are compleately Justified Rom. 8.33.34 Who shall lay any thing to the charge of Gods Elect it is God that justifieth who shall comdemne it is Christ that is dead yea rather risen againe c. Those to whose charge nothing can be laid are compleately Justified and you see clearly that the Apostle owns it concerning the elect or all who beleeve in Christ there is none can lay any thing to their charge E. B. Christ hath fulfilled all righteousness in his own person and he works a perfect righteousness in