Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	justification_n	justify_v	sanctification_n	6,333	5	10.3320	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54126	The counterfeit Christian detected; and the real Quaker justified Of God and Scripture, reason & antiquity. against the vile forgeries, gross perversions, black slanders, plain contradictions & scurrilous language of T. Hicks an Anabaptist preacher, in his third dialogue between a Christian and a Quaker, call'd, The Quaker condemned, &c. By way of an appeal to all sober people, especially those called Anabaptists in and about the City of London. By a lover of truth and peace W. P.	Penn, William, 1644-1718.	1674 (1674)	Wing P1271; ESTC R220484	73,223	125

he lo●● Suffering thou froward he was good to his Enemi●● thou base to thy Neighbours Surely thou hast forg●● that if thou walkest as he walked thou must have do with that dangerous Doctrine of Perfection as thou else where reputest it But at thy Rate of quoting this Scripture and following of Christ thou mayst as well bring in Circumcision and the Passover as Baptism and the Supper Christ told his Disciples The Spirit should lead them into all Truth after his Ascension and his beloved Disciple John referred the Churches to the Anointing C. You tell us these Ordinances were used as Figures and Shadows no longer to endure then till the Substance comes viz. The Baptism of the holy Ghost The Reason can be no other then the vain Conceit of a deluded mind for they are no Figures of the Baptism of the Spirit therefore this can be no Reason for the abolishing of them Christ commands his Apostles to teach and baptize promising to be with them to the End of the World Q. Who ever said that Breaking of Bread was a Figure of the Spirit 's Baptism It 's a meer Fiction of thy making as p. 107. of Reas against Rail will shew But if Water-Baptism and Breaking of Bread are no Figures nor Shadows they must be Substances and what Difference then there is between thee and Popery in this Point let the Reader judge And for Christ's bidding his Disciples Go teach baptizing Matth. 28. I told thee That no Water was mentioned and that Luke in the first of the Acts sayes before the Commission mentioned by Matthew could be given at least executed John baptized with Water but ye shall be baptized with the holy Ghost not many Dayes hence And then comes the Commission in Force Go teach baptizing how with the holy Ghost turning People from Darkness t● Light from the Power of Satan unto God C. If the Baptism of the holy Ghost do put this Commission in Force as thou saist then the Obligation to those Duties signified in the Commssion cannot be taken off If so thy Argument falls Q. A poor Shuffle indeed Does my Argument fall because thou beggest the Question which is Whether their Baptism be with Water or the holy Ghost C. If Baptism of Water be not intended then none not the Baptism of Afflictions for the Apostles were not to persecute Not the Baptism of the holy Ghost for that was a Promise not a Commission p. 63. Q. Thou dost but triffle with us still Though to be baptized was a Promise yet to baptize was a Commission To be baptized not many Dayes hence was the Promise of Christ but go and baptize all Nations which followeth was a Commission and that it was with no other Baptism Christ's Distinction sufficiently proves viz. John indeed baptized with Water but ye shall be baptized with the holy Ghost not many Dayes hence stay till then and go and teach baptizing all Nations c. C. To baptize with the holy Ghost was none of their Duty it being properly Christ's Work p. 63. Q. It was both their Work and Duty witness that Simon Magus would have bought that Gift of Peter And that Paul baptized with the holy Ghost Acts 19. Did he not therein do his Duty C. Is it proper to say I baptize you with the Spirit into the Name of the Spirit Q. Yes if thou hast the Spirit unless thou wouldst make a counterfeit Christiaen of him whom thou without the Spirit baptizest into the Name of the Spirit wouldst thou have a Man baptized into the Name and not into the Nature of the Spirit Can a Man baptize into Spirit and into Life without Spirit and Life God did convert reconcile baptize beget and build up Thousands to himself by them unto whom the VVord of Reconciliation was committed and who were Embassadors in Christ's stead Now as for Water-Baptism what Paul sayes of himself I may say of his Commission It was not behind any of the rest yet he denies Water-Baptism to be any Part of it and is as plainly rejected of him in Point of Institution as any Thing in Scripture So that either Water-Baptism is none of Christ's Institutions or else Paul had no Commission to perform Christ's Institutions which were strange T. Collier determines this The Baptism of Christ is the Baptism of the Spirit But if any of you can shew a larger Commission then Paul had let him produce it if not I must conclude they Run and are not Sent. §. VII Of the Doctrine of Justification I Perceive ●y what thou hast writ of Justification thou inten●st to end at the rate thou hast manag'd the Controversie all along I mean with the same shuffles and injustice I will set down thy Charge the Answer thou makest me give and thy Reply C. Thou hast holdly affirm'd that Justification by that Righteousness Christ fulfilled for us wholely without us to be a Doctrine of Devils Apol. pag. 148. What sayst thou is this Q. This Apology cited was written against a malitious Priest in Ireland Reas ag Rail p. 68. If thy Position cannot be prov'd it will be no Excuse to say It was given to a malitious Priest yea thy Folly and Rashness is the more aggravated c. p. 96. Q. As if I had given that Answer not to inform Persons against whom the Book was writ and the Occasion of the Passage but as one unable to say any thing in my Defence to extenuate the Fact and Excuse my writing it I perceive rather then want Occasions to Abuse me thou wilt make them But what sayst thou concerning Justification C. Thou supposest the Doctrine of Justification by that Righteousness which Christ fulfilled wholely without us to be a Sin-pleasing and dangerous Notion What Reason hast thou so to esteem it p. 67. Q. I do so taking my Words in my Sense and my Reasons are 1st Because wholely wit●out us is an unscriptural phrase 2 dly It takes away the necessity of all Inward Work 3 dly No man is justified without Faith No man hath Faith without Sanctification and Works therefore the Works of Righteousness by the Spirit are necessary to compleat Justification C. Whether a sincere Faith is necessary to our Justification is one thing But whether such a Faith be our sole Righteousness by which we are Justified is another p. 67. Q. And whether T. H. be not a● idle Shifter is another thing Was it the Question Whether our Faith were the sole Righteousness to Justification or whether Justification were by a Righteousness wholy without us and our Faith too If a sncere Faith be necessary then because Faith is not Faith without Work Justification is not wrought wholely without I told thee before that this Doctrine of thine speaks Peace to the Wicked whilst wicked But there is no Peace to the Wicked saith my God C. It is horrible wicked to conclude that what Christ hath done and suffered without us is to speak Peace to the Wicked whilest such

Q. R●g●t but who is the Man Not W. P. for opposing a Doctrine which leaves men as wicked as it found them yea encourages them in it I appeal to the sober Reader if it be all one to say that Justification by the Righteousness of Christ wholely without which leaves the Conscience as polluted as ever is to speak Peace to the Wicked whilest Wicked and to affirm that what Christ hath done and suffered without us is to speak Peace to the Wicked whilest wicked Thy indirect Consequences T. H. are to obvious and numerous to deceive any ordinary Reader But what sayst thou to my Distinction about Justification Christ's VVork was two-fold 1st to remit forgive or justifie from the imputation of sins past such as truly repent and believe 2dly By his Power and Spirit working in the hearts of such to destroy and remove the very Nature of Sin to make an end of it to finish Transgression present and to come The first removes the Guilt the second tne Cause of it Me thinks this should a little allay thy Clamours C. This Distinction of the Work of Christ proves not what thou hast asserted viz. That Justification is not by imputation of anothers Righteousness much less that such a Justification is a Doctrine of Devils p. 72. Q. This shews thee weary of the VVork or else ●hou wouldst not so soon after my Distinction continue in thy mis-construction of my VVords for the clearing of which my Distinction was made I grant that such as Repent and Believe receive Remission or a justifying from former Sins through the Righteousness of God declared in and by Jesus Christ But is this Compleat Justification it is a making Inwardly Just through a Purging out of Iniquity and Mortifying of Corruption and bringing in Christ's Everlasting Righteousness If not then to exclude this and yet conclude men compleatly justified by what Christ hath done wholely without is a Doctrine of Devils for it leaves men in an impure state and allows the Devils Kingdom to continue in being In short it is as much as to say that W. Pen calls what Christ hath done for Men without a Doctrine of Devils because W. P. asserts that to be a Doctrine of Devils which maketh all that is necessary for Mans compleat Justification before God to have been wrought by Christ wholely without thereby excluding the necessity of the Just-working or Just-making Power of Christ from Man to that VVork Well but I also told thee of the necessity of Faith and Repentance even to the first part of Justification consequently that men cannot be justified in any sense without regard had to any inward VVork viz. Of Sanctification without which there can be no true Believing C. Though this be more close to the point then any thing thou hast spoken yet it is not close as to prove thy Position For if Repentance be but a Condition then it is not the sole Righteousness for which we are justified p 73. Q. Produce me but one Passage of ours that ever spoke that Langu●ge and I will yet say thou hast not wronged us Besides this Answer is wide from thy purpose though it comes very close to mine For from contending for Justification by a Righteousness wholely without the Question thou art come now to contend against a Justification by a Righteousness wholely within which was not the Question C. But thou sayst Abraham 's personal Obedience was the Ground of his being accounted Righteous If so Then we are not made Just by a Righteousness perform'd without us but by a Righteousness perform'd by our selves But then What wilt thou say to this Text If Abraham were justified by works he hath whereof to glory but not before God Rom. 4.2 p. 77 78. Q. The Apostle James beares me out in what I said for if Abraham were justified by works as said James then his Obedience to God's Spirit which makes up those VVorks gave him acceptance in God's sight and let T. H. say if he dare that Abraham was not justified in God's sight in his resigning up Isaac for a Sacrifice and if he were how do I err But that I might not be thought to oppose one Apostle to another know Reader that the Apostle James speaks of such Works as were not performed in Abraham's own strength but through Faith and his Obedience to God's Spirit and therefore Evangelical And the Justification they lead to was a daily Acceptance with God The Works the Apostle Paul speaks of were meerly Abraham 's in his own power as those of the Jews from the Law therefore not justifying before God in any sense least of all could they merit Remission or purchase Abraham those great Blessings and peculiar Favours that it pleased Almighty God to bestow upon him above others Works and Justification thus distinguish'd and allow'd prevent Mens setting one in opp●sition to the other and here Paul may come in without contradiction to James If Abraham were justified by Works he hath whereof to glory but not before God The whole Chapter concerns a justifying by the Remission of Sins that are past as the following Verses evid●n●e Even as David also describeth the Blessedness of the Man unto whom God imputeth Righteousness without Works saying Blessed are they whose Vnrighteousness are forgiven and whose Sins are covered Blessed is the Man to whom the Lord will not impute Sin Rom. 4.6 7 8. So that the Righteousness not obtainable by the Works of the Law ver 16. and the Justification which Abraham's own works could not procure which is obtain'd by Faith in the Love of God is here explain'd to be the Forgiving of Iniquity and the covering of Sin But this is far from maintaining th● Compleatness of Justification from a Righteousness wholely without Testimonies concerning Justification Erasmus We grant to be justified by Faith that is Hearts to be purged See Fascul rerum expetend p. 129. De amabili Eccles concord The Fathers were just by the Righteousness of the Law in them Iren. l. 4. c. 30. Noah Abraham c. were just by the Law natural that is eternal Tertullian Adv. Jud. p. 184. Clem. Alex. saith That Abraham was justified by Faith but that Faith he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a per●ect purgation lib. 1. praed Justin Martyr Defens ad Anton. saith Socrates ●ved with the Word and that he knew Christ in part Defens ad Senat. That was by the Light within How could he know him otherwise Scultetus p. 38. of his Medulla saith There are some at this day of his Opinion and that do reckon Melchizedek Abimelech Ruth Rachab the Queen of Saba Hiram Naaman c. among Christians H. Bullinger D●cad 1. serm 6. de Justif To justifie signifieth to ●●m●t offences to clense to sanctifie and to give utterance of Life Everlasting Again Justification is taken for Remission of Sins for Sanctification and Adoption into the number of the Sons of God §. VIII Of Personal Reflections T. H's Scurrulous Language The