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
A65896	The way of life and perfection livingly demonstrated in some serious animadversions or remarks and answers upon the book entituled The middle way of perfection, with indifferency between the orthodox and the Quaker, herein considered, and the naked truth as it is in Christ Jesus, opened in real love to the souls of men / by George Whitehead.	Whitehead, George, 1636?-1723.	1676 (1676)	Wing W1973; ESTC R20758	42,882	60

as I find them 2 dly To consider whether his Reflections upon us are consistant therewith as touching our Principles Sect. I. As touching Justification he saith viz. To avoid needless Difference with Brethren I must distinguish Justification Justification we agree to be a forensical Act opposed to the laying any Thing to a Man's Charge whereby he may be condemned who shall lay any Thing to the Charge of God's Elect it is God that justifieth now there is a Double Charge the Charge of the Law that we are Sinners and so condemnable for violating of it and the Charge of the Gospel that we have not performed the remedying Condition which God requires of us for the escaping of that Condemnation And also he farther explains There is a farther Justification in regard to a particular Charge of the one or an universal Justification against all Accusations or the Charge of both as we must answer to the Charge of the Gospel by denying that Charge and pleading our Performance we answer the Charge of the Law by confessing it and pleading Christ's Satisfaction Our Faith aud Repentance is our Righteousness in Regard to the Gospel but Pardon of Sin together with this Righteousness may go both into universal Justification And that God justifying us by this Righteousness that is by Faith or Evangelical Obedience without the Works of the Law and that pardoning us as the Effect of that Act may both make up the Compositum of Vniversal Just●fication you see how tender I am of persisting in any Mistake wherein I have or may prejudice others I do not find that the Scripture doth denominate or pronounce any one Righteous or a Just Man from one End to another upon any-other Account then his doing Righteousness yet will I not quarrel with any that say we are made Righteous also by Forgiveness and that the Delivery of us from Sin from the Law and Condemnation by it is Justification though really I am apt to think that this Work is rather to be attributed with the Apostle to our Redemption Compare Ephes. 1 7. 2 Cor. 5. 19. Rom 3. 24. Animad Observe what is hereby granted 1 st That Justification is oppos'd to the laying any thing to a Man's Charge whereby he might be condemned a● who shall lay any Thing to the Charge of God's Elect The Questions therefore is whether God's Elect be chargeable with any Thing that is condemnable For against a Righteous Man there is no Law this answers the End of Christ's coming in the Likeness of sinful Flesh that he might not only condemn Sin in the Flesh but that the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit and this then truly acquits and clears such who thus walk both from the Charge of the Law and of the Gospel there being no Condemnation to them that are in Christ Jesus c. 2 dly That we cannot deny the Charge of the Gospel until we have performed that Remedying Condition which God requires of us for the escaping the Condemnation or rather until that true Faith and Repentance be wrought in us by the Grace of God as the Condition upon and through which God doth both pardon and justifie 3 dly That God justifieth us by this Righteousness that is by Faith or Evangelical Obedience without the Works of the Law it must be considered to be without those Works of the Law which the Apostle intended as namely those that were fleshly and shaddowy that were not essential to an Evangelical Righteousness and not that substantial and continuing Obedience of that Love which is the fulfilling of the Law 4 thly That Evangelical Obedience and doing Righteousness by which God justifies or pronounces any one Righteous and in which his Elect is not chargeable or condemnable either by Law or Gospel must needs therefore be a sincere Obedience without the Mixture of Sin or any Thing condemnable Christ being the Cause and Worker of that Faith Sanctification and Righteousness in the true Believer from whence his Obedience and doing of Righteousness proceeds all which seriously considered doth both shut out the Opinion of the Imputation of Christ's Righteousness to Men while actual in their Sins and the pronouncing them Righteous in God's Sight who are by his Spirit denounced or condemned in themselves as unrighteous and disobedient Persons for where real Faith and Repentance from dead Works is wrought in the Heart there is a real Cessation from those Works and evil Actions although the very Nature and Seed thereof is not immediately wrought out of the Heart but by Degrees But then I see no Cause why it should be said that Pardon or Remission is not any Essential Part or no Part of Justification but the Effect as in Page 4. Seeing that Pardon of Sin together with our Fa●th and Repentance as the Condition goes both into Universal Justification as before though a Pardon of Sins past upon true Faith and Repentance be not alone the absolute Justification but also a Perseverance in faithful Obedience to the Gospel is necessary to an absolute justified Estate both being by the Grace of God in and through Christ wherein he looks upon the Creature that is truly humbled with an Eye of Compassion in remitting of Sins past and with his Fatherly Love and Goodness in preserving and keeping such in the Sense of his Goodness which doth obliege to Faithfulness and Continuance in the Truth unto the End so that in an absolute justified Estate there is both an Experience of true Humility living Faith Sanctification and sincere Obedience and the continuance of the same according to these Scriptures 2 Cor. 5. 17 18. Ephes. 1. 7. to the End Rom. 3. 24 25 26 27 31. ver compared with ver 21. see and observe also Titus chap. 3. 4 5 6 7. the real Experience whereof is beyond Mens Thinkings and Conceivings and it is only the true Believers and sanctified Ones who can truly say from an inward Experience of the Work of God in their Hearts that Christ is made unto us Wisdom Righteousness Sanctification and Redemption and he that spared not his only Son but delivered him up for us all how much more shall he not with him give us all Things Sect. II. And seeing it is also granted or at least implied that the State of Justification extends to a State of Perfection it is necessary we by the Way further take notice of some Truths laid down by this Author about Perfection as namely It is to be acknowledged 1st That there are and may be very many Scriptures easily pressed by the Quakers and Papists for the Service of their Doctrine so that there is no doubt but thus much is proved that it is our Duty to be as perfect as they would have every Sin is forbidden and every Good Thing that is to say by the Law of Innocency is commanded thus far true 2dly He cites Augustine

confest page 25. Our Faith and Repentance are a Fruit of his Spirit They must be real and true such as admit not of the Mixture of Sin nor of the Continuance thereof Object As for his saying It is true that no Men but sin and it is true what they s●y the regenerate sin not the Scriptures say both Animad Why are we then so much opposed and striven with either for holding this Perfection or that some Men sin not which we see not consistant with no Man but sins The Scriptures say both what that there is none but he may sin and yet he that is born of God cannot sin these then must both be considered with reference unto two Dispensations Estates or Degrees otherwise it would render the Scripture inconsistant but the Scripture cannot be broken Object The Child of God sins not so as that Sin hath Dominion over him when he sinneth page 25. Animad This still giveth too much Liberty and reflects upon the Child of God contrary to the Apostle John's Testimony of him 1 John 3. 5. 18. Psal. 119. 1 2 3. Object The prevailing Interest of his Soul is for God above the Flesh and the World and so long he is right in God's Sight right Righteous or perfect according to the Law of Grace although there be a Thousand Things wherein he might do more Good or less Evils then he doth and so is Imperfect Vnrighteous and a manifold Sinner c. page 25. Animad This is still worse and worse and a gross Reflection upon the Child of God in this latter Part which is inconsistant with the former and to me appears no other then Confusion which is a Fruit of Sin and Transgression for that the Child of God should be thus Righteous and Perfect according to the Law of Grace which is Perfect Pure and Holy and yet be chargeable with a Thousand Things wherein he might do more Good or less Evil then he does this appears very Unnatural as well as Inconsistant That We plead Justification according to some Law that we are Innocent according to that Law page 25 Is true and that is the Law of the Spirit of Life in Christ the Law of Faith the Law of ●r●ce the Law of the New Covenant which admits not of the Continuance of these or any Evils he seems to accuse the Child of God with Object This being seen they come on too fast that they sin not before they have learned to distinguish between Law and Law Righteousness and Righteousness Justification and Justification Sin and Sin page 25 26. Animad Though we do not judge it necessary for the Child of God to learn all this Man's Distinctions yet we cannot own his Charge that we come on too fast as not to sin for we know though it be an Estate attainable yet it is not by making haste nor by Man's own Willing or Running but by a Dependence on the Grace of God and it is sufficient for us that we have experimentally learned to distinguish what is necessary both in our spiritual Travail and conducing to a happy End which is a REAL RIGHTEOVSNESS and JVSTIFICATION according to the Law of Faith and Spirit of Life in Christ Jesus partaken of and enjoyed within Sect. XIV I must say with them where they have our Divines on the blind Side they are justified according to the Law of Faith or as they are judged at the Throne of Grace but no Flesh living can be justified according to the Law of Works Animad But then he keeps not to this but varies with his but they do sin they are Vnrighteous expl●ins this Law of Works to be at the Ba●r of the Ten Commandments whereas though I grant that by the Law of Works no Flesh living can be justified with all its own Endeavours of Conformity thereto because of it self it still fails yet I can never grant that the Law of Faith will suffer us to continue in Sin or be Unrighteous nor yet that the Apostle intends by the Law of Works the Substance of the Ten Commandments to wit Real LOVE to God and one to another I cannot believe that he excluded this from a Justified Estate but rather the Shadowy Part and Jewish Imitation of the Letter without Faith in Christ an absolute Justified State being according to the Law of Faith herein we must differ but again he assents to the Truth viz. Those that will follow Christ shall argue as strictly if we be justified by Grace then we must be righteous and perfect according to the Law of it the Orthodox are quite out that ☞ will have any justified without a Righteousness that is perfect according to the Law that justifies him Animad Oh! That he were but well accquainted with this Law of Faith and would keep to it then we should not have this strugling and turning about to uphold Sin or the Breach of the Ten Commandments in Justified Persons wherein he goes about again viz. Object The Quaker is quite out that will have his Righteousness perfect according to the Ten Commandments which doth not justifie him page 26. Animad No the sincere Quaker is within who owns the Life of God and Christ in his Heart and knoweth that God requires perfect LOVE with ALL the Heart and Soul c. and this in the New Covenant not to make void the Law of the Ten Commandments as to the Substance and End thereof for LOVE is the Fulfilling of the Law the Commandment is Love out of a pure Heart and do we make void the Law through Faith No we establish it yet it is neither meerly by the ten Commandments nor by any of our own outward or litteral Observatinon t●ereof that we are justified but by him that enables and strengthens us to the Real and Spiritual Obedience of Faith Now the Righteousness of God without the Law is manifested being testified by the Law and the Prophets see Rom. 3. 21. to the End Concess The lover of Truth and Mediocrity will have every man have the Righteousness of a perfect Heart for his Justification and yet no Man be justified but by the Grace of God through Redemption which we have in Christ Jesus page 26. Animad I wish this Man and all others that oppose or dispute against us were such Lovers of Truth and Possessors of this Righteousness of a PERFECT Heart so much pretended to and talked of and so little experienced amongst Men and that this Redemption which the Saints had in Christ Jesus were experienced and livingly possessed this would end the Controversie about Notions and Opinions It is true that Pardon of Sin and Justification may in some Sense be distinguished though not divided there is Pardon of Sin and Transgressions that were under the first Testament or of Sins past When the Act of Faith is known in the Blood of Christ which is in Order to Justification being some Degree of it there is a further Degree of Justificat●on