Selected quad for the lemma: cause_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
cause_n act_n faith_n justification_n 3,419 5 9.8335 5 true
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A38702 The defence of Iohn Etherington against Steven Denison and his witnesses their accusatons and depositions vvherein their whole proceedings and ground whereupon he was censured and committed to prison by the high commission court is in brief declared : which he having now opportunitie and speciall occasion also urging, thought needfull to publish. Etherington, John, fl. 1641-1645. 1641 (1641) Wing E3384; ESTC R7935 45,195 66

There are 2 snippets containing the selected quad. | View lemmatised text

the first saying Repent and believe the Gospell this did the Apostles Preach after him as he commanded them Act. 2. 38 Act. 〈◊〉 and Act. 20. 20. 21. Where Saint Paul saith I kepte ●●ching backe that was profitables but taught and testified both to the Iewes and also to the Greeks repentance towards God and saith in our Lord Iesus Christ This did Moses and the Prophets also before Christ came in the flesh Preach and require of the people as the most necessary things to be attained if they would be saved This Abel Hen cb Noah and all the blessed of their times attained unto and had it wrought in them from above And Abraham also before circumcision in the flesh was required This all the holy Patriarchs Prophets and righteous men and women of the Jewes had And that woman which is so specially remembred unto us in the Gospell whose Baptisme of repentance is so truely manifested by her plentifull teares wherewith she washed Christs feet And her Baptisme of the holy Ghost and justification by faith from her sins by her true and much love to Christ expressed in her washing and kissing his feet and anoynting them with oyle For every one that is borne from above of water and of the Spirit is inwardly of the same heavenly nature all the dayes of his life after whose fruit doth alwayes in his due times and seasons according to his measure like the tree planted by the river side shew forth the fame This al the elect of God that ever were now are or hereafter shal be have had have must have yea the youngest child dying in the birth or the womb if not in outward expression yet inwardly in the true nature thereof for no one child of man begotten of flesh can be saved except he be begotten from above of water and of the Spirit and so changed or renewed from the polluted and inthralled estate of nature which we all had and received originally in the very conception into the estate of grace and love with God in Christ And God may worke this change this new birth or rebegetting in the wombe if it pleaseth him as he did in Iohn the Baptist or at the time of outward baptisme if he so please or before it as he did in Abraham before circumcision in the flesh and as in the Apostles times he did to some or after it as he had done formerly after circumcision and now most usually doth since all are so generally baptized in their young estate For we may not limit God neither hath he tyed himselfe to any time or estate of nature in us nor to any one outward action performed by man unto us although he hath ordained sundry excellent holy out ward meanes whereby he doth direct and lead us as it were by the hand to the things that are spirituall and indeed necessary which we are bound to imbrace with much thankfulnesse to God and to use with reverence and not to despise the least of them nor in any part wilfully neglect them in paine of Gods high displeasure But the death and resurrection of Christ the sacrifice of his body and blood the value vertue price and purchase thereof he hath tyed himselfe unto so as that without it and some powerfull administration the same to the soule of man there is no salvation as Christ pronounceth saying Except yee eate the flesh of the Son of man and drinke his blood yee have no life in you Iohn 6. 53. The Sacraments of Baptisme and the Lords Supper have both respect unto this Baptisme to the new birth wherein weare set in the estate of life thereby the Lord Supper to the continuall Commmunion which every one that is once made alive by it hath therein to eternall life and so the flesh of Christ Is meat indeed and his blod is drinke indeed to them according to the word of Christ Iohn 6. 54. 55. Not as if any man did or could eat the very flesh or drinke his blood carnally as Doctor Cosins affirmed not that the bread of the Sacrament or the wine is turned into the flesh or blood of Christ either before we receive them or after so conveied into us as some would make us beleev nor any other kind of way is the flesh or blood of Christ conveied or infused into our bodies or soules to set us in the estate of life or to continue us in the same nay then how could they that were before Christ came in the flesh be saved for the same necessity of eating his flesh and drinking his blood was to them then even from the first fall of Adam as is now to us but it is the grace purchased thereby which we doe receive in our hearts by faith and which by his mediation is continued with us For as the Law which is the Minister of death came by Moses ●o● grace and truth which bringeth life is by JESUS GHRIST And therefore the Apostles so often Write and say The grace of our Lord Iesus Christ bee with you c. For although the very body and blood of Christ be the price of the purchase in that respect the only mediate cause of our life and salvation yet doth not his body and blood enter into us to revive and save us nay so it profiteth nothing as Christ himselfe said against some that conceived his words in such a carnall manner as now at this time many doe What and if you shall see the Son of man ascend up where he was before It is the spirit that quickneth the flesh profiteth nothing the words that I speake unto you they are spirit and they are life Iohn 6. 62. 63. Neither doe we by the acts of eating the bread or drinking the wine of the Sacrament eate or drinke the grace of God purchased by the body and blood of Christ neither is grace conferred or any way secretly conveied to our hearts in the bread or wine or by them nor by any thing inferior unto it selfe but it is conferred to the heart of man by the Spirit of God through the word of his promise therefore called the word of his grace And the instrument hand or mouth wherewith wee doe receive the same is faith in the heart caused also therein by the operation of the same spirit as Paul declareth for the habit and estate of eternall life and the promise of raysing up at the last day which Christ doth certifie to those that eate his flesh and drinke his blood doth he assure to them that beleeve in him so that to beleeve in Christ is to eate his flesh and drinke his blood according to his meaning and therefore a sinner is sometimes said to be justified by grace sometimes by the blood of Christ sometimes by faith because in the act of our justification all these doe concur and are together the
grace of God the Father being the prime and chiefe cause therof the body and blood of Christ the second principal or mediate cause faith the instrumentall and inferiour cause and the justified are said also to live and to be saved by the grace of God by the flesh and blood and life of Christ and by faith And in this consideration because Christ is the onely mediator and reconciler between God and man doth he so often speake of himselfe and say My Father giveth you the true bread from heaven the bread of God is he which commeth downe from heaven and giveth life unto the world I am the bread of life this is the bread of life which commeth down from heaven that a man may eate thereof and not dye I am the living bread which came down from heaven if any man eate of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world except yee eate the flesh of the Son of man and drinke his blood yee have no life in you who so eateth my flesh and drinketh my blood hath eternall life and I will raise him up at the last day For my flesh is meate indeed and my blood is drinke indeed he that eateth my flesh and drinketh my blood dwelleth in me and I in him as the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me c. And in this manner spake he afterwards of the Sacrament of the Supper which hee left and commanded unto his Church to bee done to shew forth his death untill his second comming saying of the Bread Take ● eate this is my Body and of the Cup Drinke yee all of this for this is the Blood of the New Testament which is shed for many for the remission of sinnes Matth. 26. 26. 27. 28. And Saint Paul likewise saith of the same Sacrament The cup of blessing which wee blesse is it not the communion of the Blood of Christ and the Bread which wee breake is it not the communion of the Body of Christ for wee being many are one Bread for wee are all pertakers of that one bread 1 Cor. 10. 16. 17. as if he should say is not this the spirituall intent and true meaning or signification thereof doth it not shew forth and give us to understand the Communion that is betweene Christ and his Church and every member of it how hee hath purchased it and life and eternall salvation for it with his owne Body and Blood and that although the members thereof bee many yet they being by faith made partakers of him the true and living Bread are all in a spirituall manner one body with him and one bread and doe live by him The like whereof hee had said before to the same Corrinthians of the forefathers Moreover brethren I would not that yee should bee ignorant how that all our fathers were under the cloud and all passed through the Sea and were baptized unto Moses in the Cloud and in the Sea and did all eate the same spirituall meate and did all drinke the same spirituall drinke for they dranke of that spirituall Rocke which followed them and that Rocke was Christ 1. Cor. 10. 1. 2. 3. 4. So that all the holy fathers not onely they that had passed through the Sea with Moses whom Saint Paul doth here instance for proofe but all that were before them and after them to his dayes were baptized with the same spirituall Baptisme wherewith hee himselfe and all the faithfull to this day have beene and are Baptized and did all eate the same spirituall meat and drinke the same spirituall drinke as wee now doe having all the same benefit of Christ and of the Sacrifice of his Body and Blood as wee now have and are all of him and one body with us and wee with them as Saint Paul also further manifesteth saying For as the body is one and hath many members and all the members of this one body being many are one body so also is Christ For by one spirit are we all Baptized into one body whether we be Iewes or Gentiles whether we be bond or free and have beene all made drinke into one spirit 1. Cor. 12 12. 13. For although Christ dyed but once in the latter time and in one place of the world yet his death was as avayleable with God with whom all things to come and past are present before his comming in the flesh and death as since and as effectuall to his elect of all nations in all times and in all places then as now for there is but one way of salvation in him and by him unto all in all times and in all places though it be not declared in a like manner and measure to all in all times and in all places These things I doe beleeve to be true for which if I shall still be judged vile and continued a prisoner I must still have patience If otherwise and that I shall find reliefe I hope I shall be thankfull unto God and not forget my duty to my relievers From the new Prison in Maiden-lane in London 1627. I doe now confesse againe that after all these things I having indured three yeares imprisonment and having often petitioned to the Court within the same time shewing my wrongs and grievances and requesting my liberty those two fore-mentioned Bishops of Winchester and Rochester Doctor Ne● and Doctor Buckridg furthering my request to the Arch-Bishop I was discharged and released without any kind of justification either of the Courts proceedings or the witnesses depositions or any part of Denisons doings or acknowledging my selfe guilty of the things wherewith I was charged further then I have declared The last Court day of Michaelmas terme in the yeare 1629. for if I would but have acknowledged to the Court that I had been judicially convicted which I could not doe I might have beene discharged long before But notwithstanding this that I am now at libertie from prison yet the scandalls and reproaches of my adversaries remain still all over this Land and other parts likewise by reason not onely of that unrighteous sentence of the Court passed on me upon those insufficient and false depositions but especially of those wicked infamous Sermons and bookes which my accuser and prosecutor Denison hath published against me and are disperst through the Kingdome So that not onely my person but my name is odious and hatefull to many my friends my children and all that beare my name suffer by this meanes But why should it so much grieve me or trouble them seeing that the more any one suffereth for the truth sake the more he hath cause to rejoyce because so much the greater is his reward in heaven as the Lord himselfe Who is the way the truth and life hath said Mat. 5. So commending the judicious true Christian Reader To the grace of God and of the Lord Iesus Christ I rest his true Christian friend JOHN ETHERINGTON And if any shall thinke I have not yet answered that Booke of the Sermon preacht against me at the Crosse tituled The white w●olfe by Doctor Denison for he hath now by reason of that worke as it seemeth obtained the name of Doctor which before he had not let such a one but consider well without partiallity what is declared in this my defence and I hope he shall see every thing in the Doctors White w●olfe that conserneth me in substance fully answered and whether he or I have played the ravening Woolves part I refer to the judicious Christian Reader that hath read both to consider And so I rest his christian friend wishing him all true wisdome from above whereby to discerne betweene truth and falsehood and betweene true Prophets and false that so he be not deceived I. E. Errata IN pag. 1. l. the last after invent read spoken against him In pag. 2. l. 19. read mind i● In pag. 12. l. 23. for dareth read dareth not In pag. 31. l. the 1. for his read this In pag. 36. l. 18. for Sabbath read Sabbaths In pag. 38. l. 19. read could not In pag. 38 1. 25. for oposition read exposition In pag. 38. l. 28. for used read useth In pag. 39. l. the last recit read receive In pag. 41. l. the 7. for answers read adversaries In pag. 41. l. the 16. for suscribe read subscribe In pag. 42. l. 6. for or may read are may In pag. 44. l. 14. for walks read walt Matth. 25. Acts 20. John 5. 39. Matth. 24. 5. Revel. 1. 3. Heb. 3. 12 13. Heb. 10. 24. 25. Mat. 24. 22. Heb. 6. Mark 1. 1 2 3 4. Mat. 16. 18. 1 Pet. 2. 4. 5. 1 Cor. 10. 17. 12. 12 13. 1 Joh. 2. 19. Heb. 3. 6. Esay 58. Col. 2. Gal. 4. Page 70 71. Mat. 4. 8. Mat. 11. 17. Mat. 3. 11. 12. Esay 61. 1. 2. ● Act. 10. 37. Act. 13. 23. 24. Mat. 11. 5. Luke 7. 22. Heb. 6. Luke 24. 47. 48. Mar. 1. 15. Act. 2. 38. Act. 3. 19. Act. 20. Deut. 30. 6. 7. 8. 9. 10. 11. 12. 13. 14. Esay 57. 14. 15. Esay 66. 1. 2. Iere. 4. 4. Hose 10. 12. Ioel 2. 12. 13. Psal. 51. 16. 17. Psal. 95. 7. 8. 11. c. Rom. 16. 14. 1 Cor. 16. 24. 2 Cor. 13. 14. Gal. ● 18. Philip 4. 23. 1 Thes. 5. 28. Rev. 22. 21. 2 Cor. 3. 3. Col. 2. 12. Iohn 6. 54. Ver. 35. 40 and 47. Ioh. 6. 32. 33. 35. 48. 51. 53. 55. 56. 57. 58. c.