Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	justification_n	righteousness_n	work_n	3,201	5	6.1494	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47166	Quakerism no popery, or, A particular answere to that part of Iohn Menzeis, professor of divinity in Aberdeen, (as he is called) his book, intituled Roma mendax Wherein the people called Quakers are concerned, whom he doth accuse as holding many popish doctrins, and as if Quakerism, (so he nick-names our religion,) were but popery-disguised. In which treatise his alleadged grounds for this his assertion, are impartialy and fairly examined and confuted: and also his accusation of popery against us, justly retorted upon himself, and his bretheren. By George Keith.	Keith, George, 1639?-1716.	1675 (1675)	Wing K194; ESTC R213551	62,351	126

forgiveness which turning is an inward righteousness for to turn to GOD is an act of obedience and consequently is righteousness and it is also inward for it is an act of the soul and heart that is wrought in us by the Spirit of GOD. And indeed in this last place of Scripture our whole Iustification as consisting in these two Forgiveness of sin a●d 〈◊〉 R●ght unto eternall life which is the inheritance above mentioned to the receiving of both which our turning unto GOD from the power of Satan is expresly required yet not as if this conversion or inward work of righteouness were the p●●curing cause of our receiving either the one or the other nay not at all but they are the conditions or qualifications most necessarly required in order to the receiving them And seeing I. M. and his brethren affirme that men are justified by faith so as faith is a condition or qualification necessary unto Iustification I ask him and them is not faith inward righteousness though not the whole yet a part I prove it is All true inward obedience is inward righteousnes but faith is true inward obedience therefore c. The first proposition is clear because righteousness is nothing else but obedience unto what God commands The second proposition is no less clear for God hath cōmanded us to believe in Christ therefore faith in him is obedience and it is inward being an act of the soul wrought in it by the Spirit of God concurring with it that it may believe Yea this faith according to I. Ms. principle is not a bare assenting of the understanding unto what is revealed of Christ but it hath in it the consent of the will as also a certain affiance of confidence in GOD and Christ which is commonly called Fiducia that i● of the nature of hope And seeing this faith is an act of the will it must have love in it for indeed all acts of the will are either acts of love or hatred or doe proceed from them so that if faith be ane act of the will as well as of the understanding it must love or desire or both and thus in justifying or saving faith there is both Love and Hope as well as Faith all which three are inward righteousness wrought in us and by us through the help of the Holy Spirit Augustin saith tract evan secundum Ioh. 29. What is it to believe in Him but by believing to love Him and thus he defineth justifying Faith And if it be replyed that it is confessed that faith is an inward work of righteousness but that we are not justified by faith as it is a work or as it is a part of inward righteousness To this I answere first This distinction is too too nice and metaphysicall seing it is the very essence of faith to be ane inward work of righteousness whereby with the greatest love of our hearts we both cleave unto the Lord desire Him and have confidence affiance or hope in Him Now to distinguish betuixt a thing and the essence or that which is essentiall to it is too nice and curious and indeed altogether impertinent in the handling of controve●sies of religion where all things should be proposed with greatest plainess that is possible but to distinguish betwixt a thing and its essence is not plain nor fit to be understood by those of common capacity as consisting in a logicall notion as a meer ens-rationis as who would distinguish betuixt Paul his being a man and his being a reasonable creature made after the image of GOD. I answere secondly the controversie betwixt them and us is not whether we be justified by a righteousness wrought in us as it is a work we leave this to those vaine janglers who delight themselves in such airy and unprofitable questions it sufficeth us to contend for this that men ate justified by a righteousness wrought in them which inward righteousness is indespensibly necessary to our Iustification before GOD. I answere thirdly if they mean that we are not justified by any work of righteousness so as that work is the procuring cause by way of strict merit of our Iustification we doe also most willingly affirme the same for indeed no Faith of ours no Love no Hope no Humility no Patience no Meekness nor Temperance nor any other thing wrought in us or by us through the help of the spirit of GOD doth in a way of strict justice merit or procure either our Iustification or any other favour or thing whatsomever so that we doe indeed renounce all merit on our part strictly and rigidly considered and all debt as owing on Gods-part to us otherwise then as by His promise He hath bound Himself unto us so that as the reward is of grace the merit and debt is of grace also according unto the words of Augustin Fidelis est Dominus qui se nobis debitorem fecit non aliquid a nobis accipiendo sed omnia promittendo Faithfull is the LORD who hath made Himself a debitor unto us not by receiving any thing from us but by giving us all things Yea we doe really declare that we are as freely justified as we are sanctified and seeing our being sanctified by inward righteousness doth not hinder it to be by free-grace no more doth our Iustification But for the more distinct understanding of our mind concerning our Iustification before GOD. I thus define it IUSTIFICATION is an Act of GOD whereby He doth acquite absolve and discharge us of sins past and doth own and acknowledge us upon our Repentance and Conversion unto Him as righteous and as having right unto Eternall-life with a respect unto IESUS CHRIST not only in wha● He hath done and suffered for us without us but as really and truely indwelling in us and really and truely making us righteous In this definition two things are considerable First as it is an act of GOD. Secondly as in relation to its object the one is Iustification formally considered the other is it objectively considered or as it may be called objective Iustification Now i● this whole definition of Iustification I shall show how indeed I. M. and his Brethren are much more A-KIN to the Papists then we the people called Q●●kers First whereas we affirm that this act of GOD is a reall inward act in us whereby the Lord doth by an inward declaration and testimony inwardly and immediatly revealed in us both forgive us our sins and acknowledge us to be righteous and as having a right to Eternal life This definition of Iustification in relation to the act of GOD is denyed and opposed both by Papists and also by I. M. and his Brethren as being Enthusiasm whereof they are most unwilling in any terms to be thought guiltie Secondly in relation to the object I say we are the object of Iustification not only as having our sins pardoned for CHRISTS-Sake but as being righteous in the sight of GOD through CHRIST indwelling in us