Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	faith_n	justification_n	work_n	32,098	5	6.7418	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57953	Quakerism is paganism, by W.L.'s confession; in a book directed to Mr. N.L. citizen of London: or, Twelve of the Quakers opinions, called by W.L. The twelve pagan principles, or opinions; for which the Quakers are opposed to Christians examined and presented to William Penn. By W. R. a lover of Christianity.	Russel, William, d. 1702.; Roberts, Daniel, 1658-1727. aut	1674 (1674)	Wing R2358; ESTC R219761	57,659	96

works page 47. That is no Command from God to me which he commands to another Neither did any of the Saints we read of in Scripture act by the Command which was to another c. They obeyed every one their own Command 4. If it be a sin as the Quaker saith To take any Oath how comes it then to pass that the Quakers do frequently go to Law with their Neighbours and employ men yea give them money to come in and swear for them And also when others cannot be accepted in their stead Why do some of the chief Quakers in London take Oaths themselves Surely if your Principle be true both these Practices are Abomination to the Lord. Now with what face of Truth or Honesty can these men censure others and do the same things themselves 5. How can the Quakers tell what Spirit it is they must receive must not quench the motions of must be taught and instructed by and that those things it teaches them are true What Rule is there to distinguish it from all false Spirits that so all men may know what Spirit they are to follow and what to reject If these things be not discovered by the Light of the Holy Scriptures how can they be known If they must be examined by the Light thereof then the Scriptures must be acknowledged to be our Rule and the Commands therein binding to us notwithstanding all that the Quakers say to the contrary 8. Pagan Principle THe Eighth Charge is That Justification by that Righteousness which Christ fulfilled for us wholly without us is a Doctrine of Devils W. P's Answer is thus And indeed this we deny viz. Justification by the Righteousness which Christ fulfilled in his own Person for us wholly without us And boldly affirm it in the name of the Lord to be a Doctrine of Devils and an Arm of the Sea of Corruption which doth now Deluge the World Will. Penn. Serious Apol. p. 148. Will. Lud. saith This makes a great noise surely somewhat more than ordinary moved W. P. to write at this rate Herein he confesses the Charge so that T. H. is no Forger But first saith W. L. let us calmly consider the terms whereupon he doth express himself in favour of W. P. W. L. This one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves for Justification and Righteousness all along the New-Testament so that when we are said to be justified it is all one in my understanding as to be made just or righteous Reply I will speak something to this before I proceed any further And first whereas he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves for Justification and Righteousness all along the New-Testament I hope he doth not intend that there is no other words used to express it by for I think that word is but seldom used in the New-Testament upon that occasion but most frequently other words to express the Spirits meaning by as in Rom. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore being justified by faith vers 16. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the free gift is of many offences unto Justification v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Justification of life And Mr. Leigh in his Critica Sacra p. 69. saith thus upon that very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justitia i. e. Justice in which sense he saith the word is often used and brings in Cornelius à Lapide speaking thus Justitia ea quae est in nobis and a little after Est ipsa animi integritas sanctitas innocentia per quam sancti vivimus placemus Deo vel bonis viris So that it must be understood to respect that Integrity Holiness and Innocency of the souls of good men by which they live a holy life and please God But this cannot be done without their persons be first acquitted of their former sins by the Justification they receive from Christ through believing 1. But here I do distinguish between a Legal Righteousness so as to obey perfectly all that God requires at all times both in thought word and deed 2. An Evangelical Righteousness which is a sincere endeavour of the Soul to do all that God requires although by reason of the pravity of his nature he cannot attain it which is accepted with God for Christs sake as if he had perfectly done it 3. And that Righteousness which Christ fulfilled for us in his own Person wholly without us which was his keeping the Law perfectly in our stead and his suffering death for our sins 1 Cor. 15. 3. Christ died for OVR sins according to the Scriptures Now this is imputed to us if we believe Rom. 4. 5 6 7 8. 22 23 24 25. And Christ is made unto us Righteousness 1 Cor. 1. 30. And in this sense he is called The Lord OVR Righteousness Jer. 23. 6. And therefore it 's said Christ was made sin for VS who knew no sin that we might be made the Righteousness of God in him 2 Cor. 5. ult He bare OVR sins in his own body on the tree 1 Pet. 2. 24. The truth is if Legal Righteousness and Justification THROVGH Christ according to the Gospel be the same thing then the Quaker is right in denying Justification by that Righteousness Christ fulfilled for us both Actively and Passively in his own Person wholly without us But then the Apostle Paul was mistaken who saith A man is not justified by the works of the Law but by the faith of Jesus Christ Even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified for if Righteousness come by the Law then Christ is dead in vain Gal. 2. 16 21. But by this I perceive That the Quakers rather than they will own Justification by that Righteousness Christ fulfilled for us wholly without us they will avoid that absurdity laid upon that Opinion by the Apostle i. e. That then Christ died in vain by affirming That Christ in respect of himself never died But why I may not from hence conclude The Quakers professing Christianity to be vain I know not If W. P. can demonstrate the contrary I desire he would But let us hear what W. L. hath to say further touching this thing W. L. Now that no man can make himself so or that he can be so without Christs Righteousness and also that this act of justifying us or making us just is of the free Grace of God through the Redemption that is in Jesus Christ I believe it is granted by us and them Answ If by Vs W. L. mean according to his former false Insinuation the Baptists and himself though indeed he is not one of that number neither can he be so accounted Then I answer That those words expressed by him if as honestly intended as plainly exprest is that the Baptists and other Protestants own But as I know the Quakers do not own it

I have reason to suspect W. L. also For in a certain Discourse he had with R. S. a good Friend of mine about two years ago he pleaded for a sinless Perfection here in this life as it 's opposite to that Imputed Righteousness of Christ made Ours by believing as the way by which he expected to be justifified Whereupon R. S. asked him Whether he had yet attained it W. L. told him he had not Whereupon R. S. replied You do not know but you may die before you have attained it how then can you think to stand justified before God It cannot be by your own personal Righteousness for that you confess you have it not I should be amazed to hear him utter such expressions so contrary thereunto as these are in his Book but that I consider he may have learned the Art of Equivocation from W. P. by his often converse with him But now I am upon this Head I would make so bold as to ask W. P. and the Quakers one Question Quest Suppose they do attain to a state of sinless Perfection here in this life yet seeing many of them have lived in a course of sinning twenty thirty or forty years before they attain it What must make Compensation for the sins they have committed in the time past of their lives If they shall say Their own Obedience which they perform to the Light within them after they are thus perfect That is to suppose the good deeds they perform in the latter part of their lives should make Compensation for their former evil deeds Which will proclaim to all intelligent men not only that they hold Justification by their own personal Righteousness exclusive of Christ's Righteousness which is to be justified by Works in the strictest Notion being the next Principle we are to enquire into but also that they do hold that other Popish Principle To believe that they can do Works of Supererogation And yet this Author is much displeased that any should suppose the Quakers do derive their Pedigree from Rome W. L. Goes on to excuse his beloved Friend W. P. by telling us That forasmuch as many Teachers so word this Doctrine of Justification as the weak are thereby misled into a vain hope that God will justifie them or look upon them as just and righteous THROUGH Christ at the last day though they live and die in sin Hence saith he so great a zeal might arise in W. P. against such Expositions of Scripture-Justifications and chiefly against this phrase THROVGH CHRIST Answ To which I answer If W. P. hath so great a zeal risen up in him CHIEFLY against this phrase THROVGH CHRIST Then it follows That if we should word the Doctrine of Justification so as to please Will. Penn we must say That men are justified WITHOVT CHRIST But I hope I shall never make that one of the Articles of my Creed But farther W. L. saith These words Wholly without us may very well satisfie us That they level not at Scripture-Justification but at our conceits of it Reply Then it seems W. L. concludes That Justification by that Righteousness Christ fulfilled for us wholly without us is not a Doctrine agreeable to Scripture but a conceit I perceive now T. H. is no Forger for W. L. doth not only own the words to be spoken by W. P. but owns the Doctrine of the Quakers about it And yet forsooth we must be very tender of calling this man a Quaker Howbeit I conclude he avoids the name for no other Reason but that he might be the more serviceable in propagating their cause An excellent Stratagem As for what he saith about the Doctrine of Justification springing from the Doctrine of Predestination misunderstood and as held by Calvin Beza Piscator Synod of Dort c. As I do not believe it in the sense that I have defined it and as Protestants generally hold it So for those mens Opinions about the Decree of Absolute and Irrespective Reprobation I shall leave it to them whose concern it is to clear themselves of it for it 's none of mine at this time 9. Pagan Principle W. P. SAith His ninth Charge against the Quakers is That Justification is by Works Here W. L. hath followed his own advice viz. To leave out words most material in this Charge For the words laid down by T. H. are That the Quakers hold Justification by Works in the strictest Notion And brings these proofs out of the Quakers own Books God accepts not any where there is any failing or who do not fulfil the Law and answer every Demand of Justice Edw. Burrough's Works p. 33. And in Answer to Quest 14. Was not Abraham justified by Works We must not conceive that his personal Offering was not a justifying Righteousness but that God was pleased to count it so Nor was there any Imputation of anothers Righteousness to Abraham But on the contrary his personal Obedience was the ground of that Imputation Therefore that any should be justified by anothers Righteousness imputed and not inherent in him is both ridiculous and dangerous W. P. Reas against Rail p. 80. Now I hope T. H. is no Forger But let us hear what W. L. hath to say W. L. This is almost of the same nature as the former and it 's a greatdeal of pity to Heathenize men for preaching up Good-works especially in a day when they are so scarce Reply Rarely well guest Is T. H. finding fault with mens preaching up good Works Surely that 's none of the Question Neither doth he Heathenize any for so doing that 's no part of the Charge nay he doth not so much as mention the words Heathen Pagan or Pagan Principle in all his twelve Charges I wonder how W. L. did to give them so right a name The honour of that belongs to himself and not to me nor T. H. But seeing so great a Friend of theirs as W. L. is hath so often called them so I hope they will not find fault with me for writing after his Copy As for what he is pleased to say of his own renouncing meriting by Works and that he thinks no rational Papist can be so weak to imagine that forty or fifty years spent all in Good-works nay forty or fifty thousand years can deserve Eternal Recompence of Reward is no Argument to the contrary but that an infatuated Quaker may be of that mind And why we should not think so of them till they have cleared themselves of it by renouncing Edw. Burroughs Will. Penn and their Books with all others who have asserted such Doctrines as these I see no Reason 10. Pagan Principle THe tenth Charge is That Christ fulfilled the Law ONLY as our Patern The proof cited by T. H. is W. P.'s own words For not the hearers of the Law are just before God But the doers of the Law shall be justified Rom. 2. 13. From whence saith W. P. how unanswerably may I observe Vnless we become doers of