Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	justify_v	righteousness_n	ungodly_a	4,797	5	11.0468	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54199	Quakerism, a new nick-name for old Christianity being an answer to a book entituled Quakerism no Christianity, subscribed by J. Faldo : in which the rise, doctrine and practice of the abused Quakers are truly, briefly and fully declared and vindicated from the false charges ... made by that adversary with a key opening the true meaning of some of their doctrine ... / by one of them and a sufferer with them in all their sufferings, William Penn.	Penn, William, 1644-1718.	1672 (1672)	Wing P1347; ESTC R30094	154,759	271

into our Justification an uncooth Phrase before God and our Salvation To prove which he brings forth three Passages of our Friends All that are called Presbyterians and Independents with their Feeding upon a Report of a thing done many hundred years ago E. Burroughs's Trump p. 17. Which J. Faldo wickedly construes thus This he saith by way of Reproach against all that act Faith on and receive Comfort from the Blessed Effects of Christ's Righteousness and Sufferings by him wrought and suffered when he was in the World Whereas in Honesty and Truth which J. Faldo shews himself wholy unacquainted with he meant no more then their Excessive Admiration of and the Regard to what Christ did without whilst they neglected undervalued and decry'd for Blasphemy and Euthusiasm the Appearance Work and Righteousness of Christ within But he thinks we have mistaken him and that he is better armed for us then we are aware of What Righteousness Christ performed without me was not my Justification neither was I saved by it R. Farnsworth he quotes for Author but no Book which is very unfair However this may be said in Defence of R. F. that what gives daily Access and Acceptance to and with the Lord is that Preparation of Clean and Righteous Adornment the Soul actually receives from Christ who is the Lord her Righteousness And take Justification in this sense and not for Remission in which he meant it if ever he said it and we do all own and acknowledge the same and let our Adversary do his worst Only I desire him to tell us the Book next time which affords that Expression § 2. But I. Pennington he thinks he has made his own Can Outward Blood clense the Conscience Can Outward Water wash the Soul clean Quest p. 25. I beseech you that read me hear his comment A plain Denial of the Efficacy of the Blood of Christ shed on the Cross to clense the Soul from the Guilt of Sin by its Satisfaction to the Justice of God I have had to do with many Enemies to God's Truth But I must profess to the whole World I never yet saw spoak to or read of a more disingenuous Man To pervert our Words alter Sentences draw Generals from Particulars and then call them Ours is Base and Unmanly I would fain have an impartial Man answ●r me Doth I. P. deny or any way meddle with the Outward Blood concerning the Guilt of Sin past how far it had an Influence into Justification taking Justification in that Sense But does he not treat of the Outward Blood with respect to Purgation and Sanctification of the Soul from the present Acts and Habits of Sin that lodge therein Is he so Sottish as to make no Distinction betwixt being pardon'd Sin past and the Ground of it and being renewed and regenerated in Mind and Spirit and the Ground of that Conversion or else is he so impiously Unjust that because we do deny that Outward Blood can be brought into the Conscience to perform that Inward Work which they themselves dare not nay do not hold Therefore I. Pennington denys any Efficacy to be in that Outward Offering and Blood towards Justification as it respects meer Remission of former Sins and Iniquities This may give the Sober-minded some Relish of his Rancker We do say that Outward Blood can no more clense then Outward Water But we also say that Christ's Blood had an Influence into Justification as he phraseth it which I shall presently show § 3. He undertakes the Defence of what he falsly says we deny but so confusedly as ought to shame a modest Man and a Pretender to Controversy His first Scripture is this And he received the Sign of Circumcision a Seal of the Righteousness of Faith which he had yet being uncircumcised that he might be the Father of all them that believe though they be not circumcised that Righteousness might be imputed to them Rom. 4. 11. His Observation and Inference run thus that Imputation is a Reckoning that to any which they have not from themselves nor actually from another otherwise it could not be Grace therefore it was the Righteousness of another not his own This is so base a Pervertion and Mis-using of the Word that Imputation both in Scripture and Common Discourse is always taken and used in the contrary sense Let him produce me one Scripture that countenanceth his Notion This imputed Righteousness is best understood by the Context Even as David also describeth the Blessedness of the Man unto whom God imputes Righteousness without Works saying Blessed are they whose Iniquitys are forgiven and whose Sins are covered Blessed is the Man unto whom the Lord will not impute Sin Cometh this Blessedness then upon the Circumcision only or Uncircumcision also for we say that Faith was reckoned to Abraham for Righteousness How was it then reckoned when he was in Circumcision or Uncircumcision And he received the Sign of Circumcision a Seal of the Righteousness of the Faith which he had yet being Uncircumcised that he might be the Father of all them that believe though they be not Circumcised that Righteousness might be imputed unto them also vers 6 7 8 9 10 11. In which we may perceive First that the Righteousness was by the Apostle inferr'd from David's Words of the Blessedness of that Man unto whom God imputed not Sin As much as if he had said whom God forgives he imputes not Sin to and to whom he imputes not Sin such he lookes upon as Righteous that is to be as clear of the Guilt of former Sin by Remission as if it had never been committed Secondly that not Works of our own no though assisted by the Holy Spirit to perform them stricktly consider'd can justifie in this sense but Faith only in the Goodness Mercy and Promise of God to Pardon Remit and show Favour unto all such who Distrusting their own Weakness and Repenting of their former Miscarriages humbly yet firmly put their Confidence in him This being Abraham's Case with respect to himself and Posterity God no more lookt upon him as a Stranger at a distance from him but one who by Faith was brought nigh and became thus justified not by Works of Righteousness that he wrought but by Faith in God which was accounted unto him for Righteousness and that really too since he could not believe without an Inward Act of Righteousness but not of his own § 4. In short Justification bears a twofold sense in the Scripture and because we are frequently mistaken about it by such as understand not the Extent and Use of the Word I will explain it Justification is sometimes to be understood of Remission or non-Imputation of Sin upon Repentance and Faith in the Promise of God In which sense we say That all the righteous Works Man is capable of either from himself if such can be or from the Assistance of the Holy Spirit stricktly as such can never move one Jot to

spin out the Hour-Glass I mean saying over the same things in other words yet that we may remove all Ground of Scruple I will lay down the several Charges of the remaining Chapters concerning the Scriptures and the best Proofs he brings for them and briefly examine both § 2. The Quakers affirm the Doctrines Commands Promises holy Examples expressed in the Scriptures as such not at all to be binding to us This sayes he is a Denying of the Scriptures and the Authority of the God of the Scriptures For Proof of this he brings out E. Burroughs Speaking thus That is no Command of God to me what he Commanded to another neither did any of the Saints which we read of in the Scripture act by that Command which was to another not having the Command to themselves I challenge to find an Example to it To this I answer briefly and plainly Edward Burroughs's Expression may be taken two wayes and both safe enough to the Honour and Credit of the Scriptures though not to the Charity or Honesty of J. Faldo No Command in the Scripture is any further oblieging upon any Man then as he finds a Conviction upon his Conscience otherwise Men should be engaged without if not against Conviction a Thing Unreasonable in a Man Therefore the Apostle when he wrote to the Churches exhorted them Not to do those things whereof they were ashamed to shun what was manifested to be Evil and affirms That whatever might be known of God was manifested Within for God had shown it unto them So that Conviction can only obliege to Obedience and since what works that Conviction is the Manifesting Light Universal Grace or Quickning Spirit in the Heart of Mankind it follows that the principal Ground for our Faith in the Scriptures and Reason of our Obedience to the Holy Precepts therein contained is the Manifestation Conviction and Secret Drawings of the Light or Spirit of God in the Conscience And thus E. B's Words are Sound and Scriptural for the Scriptures are chiefly believed to be true upon Conviction therefore every Practice therein and when any Man is convinced that what was Commanded another is required of him then and not till then he is rightly authoriz'd to perform it Again § 3. Such Commands are either relating to Ordinary or Extraordinary Cases By Ordinary Cases I mean such as chiefly concern Faith and Holy Life which are General Permanent and Indispensible and then I deny his Consequence By Extraordinary Cases I understand Moses ' s going to Pharaoh the Prophets several Manner of Appearance to the Kings Priests and People of Israel with other Temporary Commands relating to Outward Services c. And so we do say that what is Commanded one Man is not binding as such upon another But when the Lord shall say If thou Sinnest thou shalt Dye If thou keepest my Commands thou shalt Live Be ye Holy for I the Lord your God am Holy Also in case of Example as the Priest cites Whose Faith follow consider the End of their Conversation Leaving us an Example that we should follow his Steps For your selves know you not how you ought to follow us For after this manner in the old time the Holy Women also who trusted in God adorn'd themselves I say these Precepts and Examples are oblieging upon all Why because they more or less meet with a Conviction in the Consciences of all For I am perswaded none that has a reasonable Soul who has not out-lived their Day and on whom the Night is not come among the Indians themselves but would readily say These are true and weighty Sayings for Faith in God and an Holy Self-denying Life are necessary both to Temporal and Eternal Happiness Thus then are we clear from his Ungodly Consequence indeed Aspersion to wit That the Quakers affirm the Doctrines Commands Promises Holy Examples expressed in Scripture as such not to be binding But let 's hear another of his Consequences by way of Charge and see if he will acquit himself better then before § 4. The Quakers deny the Scriptures to be any Means by which we may come to know God Christ and Our selves To prove this he quotes W. Smith's Primmer p. 2. Q. Is there not another Way by which we may come to know God Answ Nay Child there is not another Way for Christ is the Way To which he replies Christ saith I am the Way no Man can come to the Father but by me but he doth not say that there is no Coming to the Knowledge of God but by Christ For some Knowledge of God may be attained not only without Christ as the Means but without the Scriptures also Quoting that Passage in the first of the Romans For the Invisible Things of him are clearly seen being understood by the things that are made c. To all which I say 1. That greater Untruth Irreverence and Impertinency could not well have been exprest then in his saying That no Man can come to the Father but by Christ and no Man can come to the Knowledge of God but by Christ are two different things For it manifestly implies that Men may know God without Christ either inwardly or outwardly though no other Name be given and that to know the Father was to know some other kind of Being then to know God Or that when they did know the one they did not know the other 2. That it was never denyed by any Quaker that God might and sometimes does reach into the very Heart and Conscience by the Scriptures Shall I allow that a Man may be convinced of his Evil by reading one of our Books and shall I deny it to be as possible for any to be convinced by reading some Passages in the Holy Scriptures God forbid Neither did William Smith ever mean that Christ was so the only Way to the Father as thereby to exclude all Instruments for then he had both cut off all Benefit that could accrue to People by his Books and also from that Ministry God had given him to profit others with which was far from his Thoughts we may be sure So that the great Wickedness of this Priest is herein manifest without further Cost to know him for he argues from our denying that there is any other Way to the Father but Christ to our excluding the Scriptures and consequently our own Books and Ministry with them from being any way Instrumental of Good Reader what can be said to such a Man but that he is either Ignorance or Malice it Self I wish it were the former but his Book makes me fear the latter § 5. In short through all Instruments He who in time and with respect to that Manifestation was call'd Christ was is and ever will be the alone Way to the Father And though he may discover himself by divers Instruments yet it is but in order to incline Man to his Holy Voice in Man Some they hear and obey and live Others

the readiest nay the only Right Way to come to true Faith in Christ as he then appear'd and to receive any Benefit by him And it is not another then that Blessed Light Power Wisdom and Eternal Righteousness who then appeared by whom we have received any true Spiritual Benefit How then can our ascribing particular Salvation in this Age to him who thus now appears to our Souls render him no Saviour in that or invalidate his then Appearance whose Doctrine pierc'd whose Life preach'd whose Miracles astonish'd whose Blood atton'd and whose Death and Resurrection confirm'd his then Manifestation to be no less then God who is Light manifested in the Flesh Priest The Quakers set up Works and Meriting by Works like the Papists Whereby Faith in Christ is layd aside Quaker We say That True Faith in Christ cannot be without Works no more then a Body can live without a Spirit Nay by the Comparison if they were separable Works being compared to the Spirit would have the better The very Believing of any is an Act of the Mind and therefore a Work to God and no sooner is that Faith begotten but it falls to Working which is both the Nature and End of it Nor do we say that our very best Works proceeding from True Faith it self can merit No nor Faith joyn'd with them All that Man is capable of Believing or Performing can never merit There can be no Proportion as there must be in Merit between the best Faith and Works of three score and ten and Eternal Felicity Wherefore all that Man can do even with the Assistance of the Holy Spirit can never so merit but that Right Faith and Good Works which will follow it may and do obtain that blessed Immortality it pleaseth Almighty God to give and priviledge the Sons of Men with who perform that necessary Condition and that we groundedly and therefore boldly affirm So that we deny all Merit from the best of Works especially by such as the Papists are wont to conceive Meritorious But as we on the one Hand do stifly deny them so neither can we joyn with that lazy Faith which works not Let not Good Works make Men Papists because they make Men Christians I am sure Believing and not Working and conceiving a Salvation from Wrath where there is no Salvation from Sin the Cause of it is no whit less un-scriptural and abundantly more Pernicious and Damnable Blessed is He that hears the Word of God and does it The Blessing is to the Doer Priest They acknowledge no Resurrection nor Rewards to come Quaker In this also are we greatly abused We deny not the Resurrection but are cautious in expressing the Manner Are People angry with us for not Believing or Asserting what is Hidden and they know not themselves THOU FOOL is to the Inquirer We shall be contented with that Body God will please to give us and think it to be both our Duty and Wisdom to acquiesce in that For Eternal Rewards we not only own them but above all People have the greatest Reason so to do for otherwise who so Miserable Do we inherit the Reproach and Suffering of all that have separated from time to time That is Are the Out-crys that have been against the Protestants by the Papists and theirs against Puritans Brownists and other Separatists fallen upon us And shall we hold Principles inconsistent with an Eternal Recompence of Reward By no means It is our Faith and the contrary both a Malicious and Foolish Suggestion of our Adversaries J. Faldo's KEY Prov'd Defective I Was not willing J. Faldo's Key should go wholy Unconsider'd The greatest Part of which I here publickly acknowledge to have done us such Right that if his Explanation of many of our Words be not True I am not asham'd to pronounce that the Scriptures must be False so agreable to and consonant with Scripture has he spoken on our behalf And not only with Scripture but that Sense of it too which the Best Wisest and most Learned both of the Fathers and first Reformers have unanimously had and on which Foundation in some measure both Puritans and Brownists began their Building Low Meek Spiritual and Plain as is yet well remembred But how grosly he has mis-represented us in other Parts that the True may not give Credit to the False with any I will observe a few with what Brevity I may J. Faldo pag. 62. ASSEMBLING says he Meeting in Spirit W. Penn. This is not Ingenuous For with such as know us not nor our Practice it insinuates a Denial of Publick Worship which we ever own'd and hope shall to the End It is well known who have most shrunk from that Testimony And if J. Faldo means that they do not Worship in Spirit because he makes it Criminal in us we have Reason to say He and They are no Gospel-Worshippers For People must either worship in or out of God's Spirit If out of his Spirit then no Worship in Spirit and Truth but the Device of their own Hearts If in the Spirit then the Quakers assemble as they should do and J. Faldo is to be rebuk'd for little better then an Upstart Scoffer at Assembling in Spirit The once avowed Principle of the Ancient Brownists now call'd Independents J. F. pag. 69. THE WILL OF THE FLESH says he All that is chosen by Man though he be thereby disposed by the Will of God revealed in the Scripture W. P. This is false Many things may be and are daily chosen by Man that is not in the Will of the Flesh nor by his own Will much less when any should be disposed thereto by the Will of God revealed in the Scripture An Abominable Untruth and so Notorious that I need say no more only Challenge him to produce any of us in Proof of his Exposition if he can otherwise he hath Slandered us and our Principles For the Will of the Flesh is that which is quite contrary to God and inconsistant with the Good of the Creature J. F. pag. 69. STATE OF GLORY says he The State of Peace and Joy resulting from the Witness of the Light within in this Life W. P. It is true That Glory is revealed from Faith to Faith in this Life But to stint the State of Glory to the Peace and Joy of this Life only may justifie his wrong Opinion of us that we deny Rewards to come but it cuts off from our stedfast Faith in an Everlasting Mansion of Glory and Blessedness which from the Light within to all who obey it shall spring as a River and flow as an Inexhaustable Fountain And J. Faldo shall never know true Peace another way That is the Word of the Lord to him J. F. pag. 70. PREACHING FOR HIRE HIRELINGS says he to have a Provision for the Outward Man as a Maintenance for Preaching though no Bargain be made yea though such who receive it would Preach if they had never a Penny Reward in this World from