Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	die_v	good_a	2,567	5	3.9002	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45147	Pacification touching the doctrinal dissent among our united brethren in London being an answer to Mr. Williams and Mr. Lobb both, who have appealed in one point (collected for an error) to this author, for his determination about it : together with some other more necessary points falling in, as also that case of non-resistance, which hath always been a case of that grand concern to the state, and now more especially, in regard to our loyalty to King William, and association to him, resolved, on that occasion / by Mr. John Humfrey.	Humfrey, John, 1621-1719.	1696 (1696)	Wing H3697; ESTC R16468	49,303	49

Effects only I conclude either then there is nothing at all in this or if there be something so as he may come off in his saying that Besides the Effects the very Righteousness of Christ is imputed it is a coming off but with a Fallacy fallacia dictionis For he understands that Righteousness of Christ which is so called in relation to the Sanction and we speak altogether of his Righteousness in relation to the Precept of the Law of Redemption I must yet add If Mr. W. will stand to it that the very Righteousness of Christ without equivocating is imputed to us besides or any more than in regard to the Effects then let him say that Christ obeyed and suffered not only for us or in our stead but also in our Persons taking it too in their own sense and so make a full end with his Brethren But I argue If Christ obeyed and suffered so in our Persons as well as for us and in our stead Then should not we obey at all Then should not we suffer at all for he that hath perfectly obeyed can be punished for nothing Then should we need no Forgiveness Then would Christ's Sufferings for us having obeyed be needless Then must he be lookt on by God as the Sinner Then must the Culpa as well as the Poena be imputed to him Then could not Christ be our Mediator because he is the Offending Party and a Mediator is a third Party between the Offender and the Offended in which Person he obeyed and suffered for us Then lastly should Impunity and Life be due to us immediately by a meer Resultancy from his Obedience and Sufferings and not be given by the Interposition of a new Law or Covenant upon terms as they are according to the Gospel which is subverted therefore by that Opinion Once more If Christ suffered in our Persons then should he have borne the same Sufferings and if they were the same they could not be instead of Ours You may say the Righteousness of Christ in it self is imputed to us though it be not Ours only in the Effects But Mr. W. must not come off so for I say To be imputed in it self is to be Ours by Imputation that is Judicially Ours which draws the same Consequences as Ours in it self But I pray let us consider a little in good earnest what is in this Conception of Mr. W. that besides the Effects being made Ours the very Righteousness of Christ is imputed Is there any thing in it or nothing in it Is it of any or no Signification Certainly if his meaning comes not to thus much that besides the Effects Christ's Righteousness it self is ours also by Imputation it is an idle impertinent vile Trifling with us which in regard to Mr. Baxter is not to be spoken without some Resentment in so exquisite a matter If he will grant his meaning to be thus much that though Christ's Righteousness cannot be inherently Ours yet it is indeed Ours by Imputation then is he come quite home to his Brethren who never said or intended any other After this I argue If Christ's Righteousness be imputed to us in it self Then were it pleadable by us as if we our selves had done and suffered what Christ did which Mr. W. does in effect allow or without Tergiversation must Gospel Truth p. 39 40. And also Then must God have dealt with us as if we had which he does more positively allow P. 42. To impute to one says he what is suffered by another is to deal with him as if he himself had suffered But God hath not dealt thus with us and we cannot plead so with him which appear by the said Consequences It is not all one as if we had done and suffered in Christ what he did and suffered for us for Satisfaction is another thing than this It is not all one in other respects it is as good for us only in the obtained when attained Effects PART IV. THERE remains now one thing and a chief thing yet to be done which is to offer something that may serve to reconcile such Brethren at least as agree in the main though it cannot such as quite differ in the Point I shall first dilate a little more for lights sake and so be lead thereto by the matter it self Christ in Scripture is said to dye for us and to dye for our Sins For our Sins he may be said to dye or suffer in these two senses For our Sins To expiate them to deliver us from them the Guilt and Condemnation due to us for them For our Sins As the Meritorious Cause of his Death and Sufferings upon his voluntary undertaking that Expiation Both these Senses are good and to be retained For us may have a double Sense also Loco nostro or Bono nostro In our stead or in regard to our Benefit The Socinians will have Christ to dye for us only bono nostro which they fetch about too so as makes his dying for us of no more concern than a Martyr's Christ by his Death confirmed his Doctrine This makes us believe it His Doctrine teaches a Holy Life By a Holy Life we leave Sin Christ therefore dyed for our Sins But we hold Christ dyed loco nostro in our stead in our room Now In our stead or loco nostro may have again a double Interpretation In our stead As representing our Persons so that God looks on us as having done and suffered what Christ did and suffered for us As what my Attorney or Delegate does for me I am accounted to have done He is the Agent Naturally but Civilly or Legally it is I In this Interpretation we are not to hold Christ dyed in our stead for that draws all those mentioned Consequences after it which must carefully be avoided There is another Interpretation then of Suffering in our stead In our stead that is To save us from Suffering our selves and this is the Sense we are first to know to be the right and then stand by it To do any thing or suffer it in the room of another I have said is to do or suffer that thing that the other may escape it and in this right sense it is that Grotius understands Christ's dying for us and speaks of a Commutation or Subrogation of Christ's Person in the room of ours in his Sufferings for us as the Beast was subrogated in the place of him that Sacrificed it If any stretch such words of his farther than so they abuse both their Understanding and him Now when this In our stead in usual speaking is Suffering or doing in our Person I am brought at last to a pause as to the words we use That Christ suffered and obeyed in our Persons is said by our Divines without scruple and Dr. Bates does but handsomly express what they speak ordinarily Nay Mr. Baxter does acknowledge that these words may be used if we put a right Sense on them And what is that Sense The Sense

or right Notion in it he may make it more clear by the fulness of his Expression when mine is barren and indeed tell what Dr. Bates should mean and what I do mean better perhaps than my self I do conjure him so far as he is convinced not to be ashamed to own the Truth however naked it be here and without Friends Or else to give me sufficient reason for my return to his Temper which seems to me such as to let his Opinion be that or no other but that which he can so defend against his Adversaries as to lose no Repute with his Followers For Mr. Lobb I am not concerned for whether I differ with him in all or not at all we leave one another to our own Judgments It is the words of others he hath quoted and I apprehend himself free to his own Opinion wherein I know he hath had and may have Candour and Latitude which may be therefore the same with mine as theirs if he will and if he will not he may choose He is one that for his Industry in reading Books and good Temper upon it I do value and though there be some that are stumbled at the Interest he had in King James's Court I judge that seeing it was laid out mainly to get and maintain their Liberty the Brethren have little reason to censure and much less to envy it Mr. Lobb I must tell some had no Gift from that King King James indeed knew how to toul Men into him by Liberty of Conscience and make that a Schooing-Horn to have drawn Popery upon the Nation if he had not been prevented But any one may easily believe he never had such a Heart to any Nonconformist Protestant as to build us a Synagogue I had written about a side upon this account but blotting out the rest I will let thus much stand that upon this Interest of Mr. Lobb I had Admittance once into King James's Presence and having spoken what I came about and something concerning his Dispensing with the Law I said thus to him That if he would maintain that Dispensing Power which I counted he then exercised he changed his Government and the People would fight with him and their Cause be good I spake it in such words and some the same as Mr. Lobb can witness that are in the ensuing Paper which I printed lately by it self for serving the present Generation according to my Mite but knowing how such single Papers are used torn burnt lost and having at first wrote it in these Sheets I did not intend but it should also come out with them In a Book it will be kept and I Prognosticate too will remain to that Age to come wherein no Man will be found that dare write or say the same That Doctrine was accounted good in Queen Elizabeth's Time which in King Charles and King James's was made Treason and now in King William's hath been Justified Memoriae Sacrum WHereas there have been some that fear God of all Ranks the higher and meaner Rank and Conditions Clergy and Laity that could not submit to the Present Government so as to take the Oath of Fidelity to the King nay nor so much as come to the Liturgy whereof otherwise they were so fond because of the Prayers that are there said for him And whereas there are now many more that though they have Sworn Allegiance to William as King de Facto they cannot come to an Acknowledgment of him as King de Jure so as to Associate in a Cordial Defence of him with others All which Doubts depend upon the sole Question about King James's Conscionable Exclusion wherein it is not meerly out of Interest as most selfish Men will think Humour or Inclination that they are gravell'd but out of Conscience grounded on the Thirteenth to the Romans And forasmuch as I wrote a Book in the year 1680. printed for R. Clavel Entituled A Peaceable Resolution of Conscience touching our present Impositions wherein I have spoken for Loyalty against Resistance not only as much for it is a Political Book but more in one Vertical Point than others and too much upon further Knowledge than is fit for our English Government I do think meet for the rectifying my self and an humble Tender for other Satisfaction especially such devout Loyalists as have forsaken what they had rather than the Confession they once made in so solemn a Declaration and Subscription which was then enjoyned all Conformists That it is not Lawful to take Arms against the King upon any Pretence whatsoever to bear this Testimony to that Text of the Apostle and leave it on Record before I dye being now 75 years Old for the sake of Posterity The words are these Let every Soul be subject unto the Higher Powers For there is no Power but of God The Powers that be ore Ordained of God Whosoever therefore resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves Damnation There are two Distinctions here necessary to be known To offer more were to Confound not Edifie One is between Subjection and Obedience It is Dr. Field's Distinction in the Words and in the Meaning none of those that are for the Doctrine of Non-resistance and Passive Obedience but will so far agree with us We are not always to Obey the Higher Powers Themselves must acknowledge but we are they say always to be in Subjection and never Resist rise up and deliver our selves from them If God forbids what the Magistrate commands or if God commands what he forbids God must be obey'd rather than Man This by their Word Passive they assent unto but as to the Point of Subjection it is in that the Question and Difference lyes betwen us The other Distinction then is what They have not yet known nor was it ever yet used before by any that I know unless perhaps my self The Sense almost all have but not the Elucidation Distinguish we then between these two things which certainly are different things the Powers that are and the Powers that are * There may be a Pretended Power where there is None Such as was King James's Dispensing Power and his Commissions now not This is a plain Distinction every one can understand it and it is undeniable The Powers the Higher Powers in the Text are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Powers that be This is certain and express the Powers that be are the Powers in the Text the Powers that are of God the Ordinance of God and they that resist shall receive to themselves Damnation Let this be granted to these Devout Men but then must they grant to me again what cannot be denied by any that as for the Powers that are not the Powers I say that are not the Powers that be they are not the Powers in the Text not the Powers that are of God not the Ordinance of God and they that resist them and not the Powers that be shall not