Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	justification_n	meritorious_a	2,679	5	11.7565	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47124	The arguments of the Quakers, more particularly, of George Whitehead, William Penn, Robert Barclay, John Gratton, George Fox, Humphry Norton, and my own arguments against baptism and the Supper, examined and refuted also, some clear proofs from Scripture, shewing that they are institutions of Christ under the Gospel : with an appendix containing some observations upon some passages in a book of W. Penn called A caveat against Popery, and on some passages of a book of John Pennington, caled The fig leaf covering discovered / by George Keith.	Keith, George, 1639?-1716.	1698 (1698)	Wing K142; ESTC R7322	106,695	121

hath got a late Patron and Assistant a Clergy Man of the Church of England formerly though not in present Office one that calleth himself Edmund Ely's who hath Printed lately two half Sheets in Vindication of G. Whitehead's vile Error and blaming my Christian Assertion The Title of one of his half Sheets being this G. Keith's saying that the Light within is not sufficient to Salvation without something else proved to be contrary to the Foundation of the Christian Religion These two half Sheets are printed and sold by T. Soule the Quakers Printer next door to their Meeting-house in White-heart Court in Grace-church-street 1697. By which it appears they are very fond of this Patron to their Cause and particularly that G. Whitehead is so by the Commendation he gives of him in his late printed Antidote However this may seem to some an improper Digression yet if they well consider the occasion of it they will if Impartial acknowledge it both proper and convenient SECT XII AND hereby it may easily appear what Spirit hath Acted the first Teachers that appeared among the Quakers as chiefly G. F. and G. W. to oppose so keenly and earnestly the practice of those two Divine Institutions of Water-Baptism and the Supper namely to draw People into a forgetfulness of all Faith in Christ without us as he dyed and rose again and is Ascended into Heaven for the proper Memorials of Christ Crucified being rejected and laid aside as well as the Doctrin it self not only not Preached but opposed as contrary to the Scripture the drift and aim of that Spirit that hath Acted them both against the one and the other is plainly manifest and how it s opposing the Doctrin of Faith in the Man Christ without us is the great cause of its opposing these external Practices which are such proper means together with the Doctrine to propagate and preserve the true Christian Faith in the World And indeed upon that Hypothesis or Foundation laid by their principal Teachers that there is no need of Preaching Faith in the Man Christ without for Remission of Sin and eternal Salvation but the only thing needful is the Light within as it universally enlightenth all Mankind either to be Preached or Believed as a late Writer against them hath well observed these outward Practices of Water-Baptism and the outward Supper are useless and insignificant Formalities for they were never appointed to signifie Remission of Sin Justification and Salvation only by obedience to the Light within excluding the necessity of Faith in the Man Christ without us whose alone Obedience unto Death for us is the only meritorious Cause of the Remission of our Sins of Justification and eternal Salvation and of all that inward Grace and Virtue of the Holy Spirit whereby we are inwardly Sanctified and made meet to receive that eternal Inheritance But though the Spirit that first appeared to Act in these Men the first Teachers and Leaders of that People did prove it self to be Antichristian by opposing the Memorials of Christ without us yet many simple and honest hearted People knew nothing of this design and however in part leavened with that Spirit in respect of its opposition to these outward Institutions of Baptism and the Supper yet by God's great Mercy were preserved from being prevailed upon by it to oppose the Doctrine and Faith of Christ as he outwardly Suffered Dyed and Rose again and is in Heaven our Intercessor among whom I can justly and uprightly number both R.B. and my self both of us having been preserved sound in our Faith as touching the Faith in Christ without us however otherwise hurt and byassed by them in relation to these two outward Institutions of Baptism and the Supper and my Charity leads me to believe that if R.B. had lived in the Body to this day to see the ill effects that his Writing against these Divine Institutions have had and the bold opposition that many have of late more than formerly made to the necessity of the Faith in Christ Crucified and the Preaching of it even here in Christendom since the Question hath been more distinctly stated betwixt my Opposers and me touching the necessity of the Faith asserted by me and opposed by them he would have plainly seen and readily acknowledged his Error in Writing against these Divine Institutions There is yet another of their Teachers who is of late years become a Person of no small Note among the Quakers viz. John Gratton whom I cannot well pass without observing his Ignorant and Inconsiderate way of Arguing against these Divine Institutions especially as touching one of his main Arguments he hath framed from a most false and perverse Understanding of that place in Heb. 6.1 2. Therefore leaving the Principles of the Doctrin of Christ let us go on to Perfection where in his Book called John Baptist decreasing Printed many years ago and Re-printed in the year 1696 he layeth the Foundation of his Argument against Water-Baptism upon the word in that place LEAVING which he hath caused to be Printed more than once in his Book in Capital Letters for a Monument it will be of his gross Ignorance and yet bold Presumption thus to pervert the Holy Scripture from thence inferring that Water-Baptism is to be left off and laid aside for thus be argues p. 47. of the last Edition 1697. If they had been commanded by Christ to have been used to the Worlds end then why should Paul for so I call that Author have been so earnest at that day which was soon after Christ's Ascension to have had them then to leave them and to go on to a more Manful Powerful perfect State Ans At this rate of Arguing not only Water-Baptism but the Baptism of the Holy Spirit is also to be left for the Author mentions the Doctrin of Baptisms in the Plural Number which John Gratton most unfairly and falsly quotes in the Singular Baptism for Baptisms Also by the same Argument Repentance from dead works and faith towards God the resurrection of the dead and eternal judgment are all to be left off from being Preached or Believed But the true Sense is obvious of the word leaving i.e. not to Treat or Write upon these first Principles further at present but to Treat of other things as when a Man hath laid the Foundation of a House he goeth on to Build a Superstructure upon it And as Ignorant and Impertinent doth he discover himself to be in his other Treatise preceeding the other of Baptism and the Supper where from the Word Elements used in Gal. 4.3 9. he concludes that Water-Baptism is one of these beggerly Elements Paul opposed because Water is an Element and after this rate divers others of their Teachers have Argued but the Word Translated Elements there Gal. 4.3 9. hath no relation to the Water-Baptism nor to the Element of Water but to Principles and Doctrins of the Jews relating to the Jewish Rites and Ceremonies the Greek

Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applyed no less to the Principles of the Christian Doctrin of Christ and Oracles of God which therefore by his Argument being Elements are to be thrown aside As for his other Arguments in those two Treatises against the outward Baptism and the Supper they are no other that I can find but such as are above mentioned in my Reply to those of William Penn and Robert Barclay and therefore one Answer will serve both to them and him PART II. SECT I. The Arguments against the outward Supper examined and Refuted THus having finished my Examination and Refutation of the Arguments of the above mentioned Persons against Water-Baptism and the outward Supper in general I think fit to bring to the like Examination what R.B. hath more particularly Argued against the outward Supper as being not any longer to continue but until Christ's inward coming to arise in their Hearts and give a plain Refutation of the same In the beginning of the Chapter or Head wherein he discourseth concerning the Body and Blood of Christ although he saith truly that the Communion i.e. the Participation thereof is inward and Spiritual yet he was under a great mistake to affirm that the said Body and Blood of Christ whereof true Believers do participate is only inward which he afterwards explains to be that Light and Seed in every Man as he expresseth plainly in several places as p. 61 of the above said Treatise and p. 65 where he saith and that Christ understands the same things here viz. John 6. by his Body Flesh and Blood which is understood John 1. by the light hath enlighteneth every man and the life c. And p. 77. he chargeth it to be an Error to make the Communion or Participation of the Body Flesh and Blood of Christ to relate to that outward Body Vessel or Temple that was Born of the Virgin Mary and walked and Suffered in Judea whereas it should relate to the Spiritual Body Flesh and Blood of Christ even that Heavenly and Celestial Light and Life which was the Food and Nourishment of the Regenerate in all Ages as we have said he already proved Ans In this he was in a great Error to make the Eating or Participation of Christs Flesh and Blood to have no relation to Christ's outward Body of Flesh and Blood that was Born of the Virgin and Suffered Death for our Sins on the Tree of the Cross For the Regeneration of Believers and Justification with all the Spiritual Blessings of Life and Light and inward Divine Virtue and Might wherewith they are inwardly Refreshed and Nourished by Christ hath a most near and immediate Relation to Christ's outward Body and Blood and to his coming in that outward Body because that most Holy and Perfect Obedience of Christ which he performed in that Body and became Obedient to the Death of the Cross was and is the procuring and meritorious Cause of all that inward Grace Virtue Light and Life whereby Regeneration was wrought in any in any Age of the World either before or since Christ came in the Flesh as well as it was and is the procuring and meritorious Cause of their Justification and the Remission of their Sins For Christ Died as well for the Sins of those who lived in the Ages before he came in the Flesh as since and they had the same Benefits by his Death and by his Body and Blood that we have the same inward Grace and Light to Regenerate them as the same Mercy and Favour to Justifie them and give them the Remission of their Sins which they received through Faith in Christ as he was to come in the Flesh without them and whole Christ is the Food of true Believers I mean Christ not only considered as the Word simply but as the Word made Flesh And having taken or assumed the Seed of Abraham and the true Nature of Man into such a high Union as that the Godhead of the Word and the Manhood assumed thereby is but one Christ and as such is the Food of all true Believers both as he outwardly came in the Flesh and as he is inwardly come the Light and the Life in them and Believers Eating of Christ is their Believing in him and by their Faith being United to him and he to them so that he dwells in them and they in him And though it may be owned that Believers Feeding upon Christ's Light and Life Metaphorically and Allegorically speaking that Light and Life may be called according to Scripture Meat and Drink and Flesh and Blood of Christ as it hath many other such Metaphorical Names such as Milk Honey Wine Marrow and Fatness Oyl c. All which Names are given because of Men's Weakness and that they have not proper Words to express Divine Things by yet that ought not to make us reject and lay aside Christ's outward Body of Flesh and Blood from having any Relation to the Saints feeding upon him Nor do the Arguments brought by R.B. here prove in the least what he intends as the following Examination of them will sufficiently I hope manifest He begins with a Quotation out of Augustine in his Tractat Psalm 98. The words which I speak unto you are spirit and life understand spiritually what I have spoken ye shall not eat of this body which ye see and drink this blood which they shall spill that shall crucifie me I am the living bread which have descended from heaven he called himself the bread which descended from heaven exhorting that they might believe in him c. Ans It is evident from these last Words that by Eating Augustine meant in one Sense Corporal Eating and in another Sense Believing as elsewhere Tract 25. ad cap. 6. Johan Hoc est opus Dei ut quid paras dentem ventrem crede manducasti Credere enim in eum hocest comedere panem vinum qui credit in eum manducat eum in English thus why preparest thou thy Teeth and Belly believe and thou hast eat for to believe in him is to eat the Bread and Wine who believeth in him eateth him Both these Quotations are good against the Papists who hold that Believers eat the Body of Christ Corporally with their Mouths but say nothing against this Spiritual Way of Eating Christs Body but plainly confirm it The plain Sense therefore of Augustin's Words Quoted by R.B. is this Ye shall not eat Corporally with the outward Mouth the Body of Christ which ye see but ye shall eat it Spiritually that is believe with a sincere Faith which the Spirit of God worketh in you that Christ shall give his Body that ye see speaking then to the Jews to be broken for you and his Blood even the Blood of that Body to be shed for you And in so Believing ye shall eat my Body and drink my Blood that is ye shall be united to me and I to you that I shall abide in you and

Man Christ and because the Fulness is not in us and never was or shall be in any Man but in the Man Christ Jesus alone that was Born of the Virgin therefore he and he only because of the Fulness of Grace and Truth that was and is in him was Ordained and Appointed to be the Great and only and alone Sacrifice for the Sins of the World being the Head of the Body which is his Church it was only proper that the Sufferings that should be in the Head only should be that compleat only and alone Satisfactory and Propitiatory Sacrifice for the Sins of Men As the Arguments above mentioned in my Queries to G. Whitehead and W. Penn do plainly demonstrate And though in Christ when he Suffered for the Sins of the World at his Death his Godhead did not Suffer yet all that was in him the Godhead excepted did Suffer Note again Reader That although I find no cause to give an Answer to the Book of John Pennington above-mentioned called The Fig-Leaf Covering c. Because I had said in my second Narrative p. 33. that very Book being a pretended Answer to my Book of Explications and Retractations is such a plain and evident Discovery of his Unjust and Unfair Proceedings against me whereof the whole second Days Meeting who hath approved his Book is Guilty and of his Ignorance and Perversness of Spirit in Perverting my Words that I see no need to give any other Answer to him or direct to any other Answer either to his Fig-Leaf c. or his Book Keith against Keith or any other his Books but his own very Book and Books compared fairly with my Books Quoted by him and particularly that of my Explications and Retractations yet because I find divers Passages in that Book of his plainly prove him and his Brethren of the second Days Meeting extreamly Erroneous in the great things of the Christian Doctrin some of them being Fundamental therefore I shall take notice of the following Passages partly to give the Reader a tast of his Unfair Dealing towards me and partly to shew his being still Erroneous in some great Fundamentals of the Christian Faith together with his Brethren of the second Days Meeting who have approved his Fig-Leaf In his 19 and 20 Pages he will needs fasten a Contradiction on me That one time by the Flesh of Christ John 6. I mean an inward invisible Substance and the Eating an inward invisible Eating But now in my Retractations I Assert that to believe in Christ as he gave his Body of Flesh outwardly to be broken for us is the Eating of his Flesh as well as the inward Enjoyment of his Life in us And to confirm the Contradiction he Quotes me saying Immed Revel p. 258. This Body of Christ of which we partake is not that which he took up when he came in the Flesh outwardly but that which he had from the beginning Ans First It is no Contradiction to say the Eating of Christ's Flesh John 6. is to believe not by a bare Historical Belief but by a living sincere Faith Wrought in us by the Spirit of Christ that Christ gave his outward Body to be broken for us and also that it is the inward Enjoyment of his Life in us as it is no Contradiction to say Christ is our Intire and compleat Saviour both as he came outwardly in the Flesh Dyed and Rose again c. And as he cometh inwardly by his Spirit into our Hearts and dwelleth in us by Faith And as concerning that Quotation Immed Rev. p. 258. by this Body in that place I did mean that which is only Allegorically called his Body to wit that Middle of Communication above mentioned that is indeed a Spiritual and invisible Substance owned by R.B. as well as by me and many others And I say still this invisible Spiritual Substance in the Saints is not that visible Body of Christ which he assumed when he came in the Flesh outwardly yet this is not to make two Bodies of Christ because the one is called his Body only in a Metaphorical Sense Ans 2. In my Book of Retractations p. 25. I had plainly Retracted and Corrected that Passage in p. 25. Recor. Corr. That by Christ's Flesh and Blood John 6.50 51. He meaneth only Spirit and Life acknowledging that it was at most an Oversight in me but how doth this prove me a Changling in an Article of Faith As he infers very Injurously May not a Man change his Judgment concerning the Sense of a particular place of Scripture without changing an Article of Faith That such a Change may be without a Change in an Article of Faith is acknowledged by all Sober Writers and Expositors of Scripture Yea there are many places of Scripture that some understand one way and others not that way but another and others a third way and yet all have one Faith in point of Doctrin Ans 3. What a Man Retracts in one Book or part of a Book he ought to be understood to Retract the same Passage where it can be found in another Part or Book of his nor ought he to be Charged with Contradiction in what he hath Retracted For as I have formerly said in Print they are only Chargable with Contradictions that without Retractation holds Contradictory Assertions simul semel i. e. both together Page 22. He will not permit me to use that Distinction to say I had not my Knowledge from them viz. The Scriptures as being the efficient Cause but I did not deny that I had my Knowledge by them Instrumentally to wit the Doctrinal Knowledge and Faith I had of Gospel Truths he Quibbles upon the Word from as if it could not signifie sometimes the efficient Cause and sometimes the Instrumental whereas a School Boy knoweth that it hath these several Significations and more also And seeing what I then Writ in my Book of Immed Rev. was owned by the Quakers it plainly followeth That according to J.P. the Words of Scripture are not a Means so much as Instrumentally to our Knowledge of the Truths of Christian Doctrin But how will he Reconcile this to W. Penn who doth acknowledge that the Scriptures are a Means to know God Christ and our selves See his Rejoynder p. 115. where he expresly saith We never denied the Scriptures to be a means in God's Hand to Convince Instruct or Confirm By we its plain W. P. meant all the Quakers and consequently G. K. being then owned to be one of them Page 39. He will not allow that what I have Quoted out of my Immed Revel p. 243. to p. 247. proves that I did then hold the Man Christ without us in Heaven to be the Object of our Faith though he grants my Words that I said The Man Christ who Suffered in the Flesh at Jerusalem is the Spring out of which all the living Streams flow into our Souls and that he is to be Prayed unto which he saith none of us