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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65885	The rector examined about his book scandalously stiled, An antidote against the venom of Quakerism, by John Meriton, who calls himself A.M. rector of Boughton in Norfolk : and his observations remarked, and the Christianity of the people commonly called Quakers, re-asserted and vindicated, from his perversions and aspersions / by George Whitehead.	Whitehead, George, 1636?-1723.	1699 (1699)	Wing W1953; ESTC R20277	40,584	48

in Heaven for the Spiritual Believers in Christ Jesus to be promoted to the Honour and Priviledge of sitting together in Heavenly places in Christ Jesus Eph. 2. 5 6. and their continuing in the Son and in the Father if the Word which they had heard from the Beginning remained in them 1 John 2. 24. As there is a Plurality of Heavens without us so there are degrees of heavenly States in Christ Jesus within us if our Conversation be in Heaven I charge the Rector with a false Quotation and Abuse of me in particular in his Observation on our Confession to the Divinity and Humanity or Manhood of Jesus Christ. Where he quotes Truth defending the Quakers p. 22. and against me saith Where he affirms Christ's coming in the Flesh to be but a Figure or Example answered in the other Examination part 1. p. 24 25. which are not my words but in the Priest's 35th Question wrongly accusing R. Hubberthorn therewith The Rector also wrongs R. H. and me in what he adds viz. Which is also the Saying of R. Hubberthorn and justified by G. W. in his Judgment Fixed p. 336. who tells you plainly what Man Christ the Quakers own i. e. their Light within only p. 11. He wrongs me again in both For 1st I never understood that 't was R. H's Saying that Christ's coming in the Flesh was But a Figure nor saw it ever so affirmed under his hand but by his Adversaries 2. Neither have I justified that Saying in Judgment Fixed 3. Neither do I there tell you plainly that the Man Christ the Quakers own is their Light within only I do not confine the Christ to within only though he be our Light within as well as he is our Mediator the Man Christ without But the Rector to fasten his Charge upon me adds viz. His words i. e. G. W's are these Therefore the Man Christ Jesus was before he came in the Body of Flesh p. 11. Here the Rector cites a Consequence of a Proposition against me but not the Proposition it self wherein he is unfair Yet the Consequence proves not that I either affirm or justifie Christ's coming in the Flesh to be but a Figure 'T is fully answered in the Examination before and my Proposition from which the said Consequence is drawn is John bore witness of that Man Christ saying He that cometh after me is preferred before me for he was before me John 1. 15. Again ver 30. After me cometh a Man which is preferred before me for he was before me Therefore the Man Christ Jesus was before he came in the Body or Flesh he was that Spiritual Rock which all Israel drank of his Life was the Light of Men from the Beginning and all the Generations of the Righteous did Spiritually partake of the Benefit of Christ as Mediator both before and after his coming in the Flesh they virtually partook of the Sacrifice of the Lamb c. Judgment Fixed p. 336. Now could this be to deny either the Divinity or Manhood of Christ No sure but rather a Confession to both Neither doth it prove our Confession thereunto only a Paint or Varnish to deceive the Hearts of the Simple as this Rector would insinuate though very frowardly and unjustly And That Christ existeth outwardly Bodily without us at God's right hand my Enquiry for Scripture-proof for these words Nature of Christianity page 41. Anno 1671. proves no Insincerity in our Belief of Jesus Christ as he is truly God and Man according as Holy Scripture testifies of him and questioning those Terms was not to deny Christ's real Exaltation in Glory as he is at the right Hand of the Majesty in the Heavens What the Rector quotes against G. F. and W. P. about Christ that was Crucified and his outward Person c. p. 12 13. is answered and explained in the Examination aforesaid What he quotes against W. Smith's Primmer p. 8. printed 1668 i. e. They that are False Ministers preach Christ without Here wants the word Only viz. they preach Christ without Only in opposition to his being within for it was so corrected in the last Edition of his Works What carping and picking work do these Men make against us to make us Offenders for a word We also sincerely confess We believe and expect Salvation and Justification by Jesus Christ his Righteousness Merits and Works here they leave out and not by our own God is not indebted to us for our Deservings but we to him for his Free Grace in Christ Jesus whereby we are Saved through Faith in him not of our selves and by his Grace enabled truly and acceptably to serve and follow him as he requires He is our All in all who worketh all in us that is well pleasing to God To render us Insincere or Contradictory herein the Rector begins with G. W's Light and Life thus quoting him p. 38. viz. The Quakers see no need of directing Men to Jesus Christ or his Blood as it was outwardly shed at Jerusalem for Justification c. Herein he has falsly quoted me and misrepresented my words which if he read them 't was the more wickedly done If it was upon the Credit of another's Information 't was presumptuously foolish so injuriously to cite them My words in the place quoted are these viz. The Quakers see no need of directing Men to the Type for the Antitype viz. neither to the outward Temple nor yet to Jerusalem to Jesus Christ or his Blood It should be for Jesus Christ there knowing that neither the Righteousness of Faith nor the Word of it doth so direct Rom. 10. which is not to disswade People from Jesus Christ where he is to be found but from going to seek him in the Type before mentioned The Matter is answer'd before this Rector had need to be rectified himself Again He quotes G. W. thus p. 55. ibid. Where doth the Scripture say That the shedding of Christ's Blood outwardly was the meritorious cause of Man's Salvation And p. 64. It is False Doctrine to lay the meritorious cause or stress of Justification upon the shedding that Blood let out by the Spear He has here quoted me partially in both these passages especially in the last 1. My Question to the Baptist in the place was this Where do the Scriptures use those Expressions and so much vary about the Blood of Christ as one while to say that the shedding that Blood outwardly was the meritorious cause of Salvation c. p. 55. 2. Whereas the Baptist accused us with denying the shedding of the Blood upon the Cross that was let out by vertue of the Spear being thrust into his side to be the meritorious cause of Man's Justification as held in the Affirmative by the Baptist. My answer was The shedding of that Blood let out by the Spear was an Act of a wicked Man and the Spear an Instrument of Cruelty which to lay the meritorious cause or stress of Justification upon is false Doctrine for

there is a great difference between Christ's offering up himself by the Eternal Spirit a Lamb without Spot to God and the Acts of wicked Men inflicted upon him as 't is said by wicked hands they put him to death The Merit Deserving Dignity or Worth is placed upon Christ's Obedience in offering up himself and humbling himself to the Death of the Cross for Man's Redemption as intimated in the consequence Wherefore God hath highly exalted him Phil. 2. 9. Therefore the Merit or Deserving was not placed upon the Soldier 's Act of thrusting the Spear into his side and letting out his Blood thereby after he had given up the Ghost John 19. 33 34. But upon the Obedience of the Son of God even unto the Death of the Cross as that most acceptable Sacrifice for the Sins of the World Christ's deserving such high Exaltation into Dominion and Glory through his Obedience in Suffering was for the bringing many Sons to Glory Heb. 2. 10. consequently That in following him we might be received into Glory as they who Suffer with him shall be glorified together Rom. 8. 17. and this no ways interferes with nor varies from Our Sincere Belief of Salvation and Justification by Jesus Christ his Righteousness Merits and Works and not by our own Christ as our Mediator and the one Offering has obtained Justification Remission and Pardon of Sins and Eternal Redemption for us which he makes us partakers of by his Work of Righteousness and Sanctification in us so that both Christ's Obedience Deservings and Dignity without us and his works within us are concerned in our Salvation and Justification which his Light and Spirit Leads us to the living Knowledge and Experience of as We sincerely obey and follow the same for the Apostle describes both the washing Sanctification and Justification of true Converts to be in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6. 11. Therefore I hope it will be no reproach to W. P. or any else to be in conjunction with G. W. in this point as he is accused p. 14. namely That our Justification and Salvation is not Effected wholly without us as if there were no need of the Spirit 's work within us for our Regeneration and Sanctification all which is Christ's work being done by his Spirit and Power which consequently does no ways lessen his Dignity Glory and Honour wherewith he was crowned through the Suffering of Death that he might bring many Sons after him unto Glory Heb. 2. 9. Again the Rector quotes G. Whitehead in Counterfeit Convert printed 1694. p. 17 18. That it is the Light and Life within in which is the Immediate and Efficient cause of Man's Salvation And as for the Sufferings and Death of Christ in the Flesh they do but instrumentally contribute thereunto The Rector to abuse me Partially cites me in this place as if I ascribed Salvation to a Light and Life within without Christ or not to Christ for what else could he design in bringing this Quotation to confront or oppose our Confession before cited to Salvation by Jesus Christ And where do I say in which i. e. in the Light and Life within is the Immediate and Efficient cause of Man's Salvation as if I should say something in the Light and Life of Christ were the Immediate cause of Man's Salvation and not the Light and Life of Christ it self this Rector would fain make me speak Non-sence as well as Blasphemy But by our confessing to the Light and Life of Christ within as the Immediate and Efficient cause of Man's Salvation from Sin and Condemnation we do neither divide Christ nor make two Christs nor yet by confessing his Suffering and Death in the Flesh as a means of God's appointment instrumentally to contribute thereunto He being The Mediator of the New Covenant that by means of Death for the Redemption of the Transgressions that were under the first Testament or Covenant they which are called might receive the Promise of Eternal Inheritance Heb. 9. 15. and as it was by means of Christ that true Christians believe in God who raised him up from the Dead and gave him Glory and Honour that their Faith and Hope might be in God 1 Pet. 1. 20 21. So if Christ our Mediator be the Means the Cause and Great Instrument of our Faith and Salvation and his Death the Means of our Redemption and Remission of Sins in his Blood It can be no dishonour to him to confess his Sufferings and Death in the Flesh instrumentally to contribute to our Salvation and that Christ himself by his Light and Life in us is the Immediate and Efficient cause thereof thereby fulfilling and confirming in us the blessed and holy Design and Ends of his Sufferings and Death for us I am not ashamed of my Testimony for Christ in this matter and give it here more truly than my Adversary has done out of the place quoted out of Counterfeit Convert p. 18. viz. That Christ the Promised Seed through Death was to bruise under and destroy him that had the Power of Death viz. The Devil yet he effectually doth it by his divine Power Light and Life as the Immediate and Efficient cause of Man's Salvation wherein we still confess his Sufferings and Death in the Flesh instrumentally to contribute thereunto Christ Jesus as the Promised Seed who came of a Woman made under the Law bruised the Serpent's Head both without us and within us without us through his Sufferings and Death by his divine Testimony Word and Power within us by his Divine Life Light Word or Seed Spirit and Power which is all but one Christ himself not two Christs nor to be divided Else how could we be born again of Incorruptible Seed Or how doth that Seed remain in him that 's born again And is not that Seed Christ And is not the Word of Faith Christ in Spirit See 1 Pet. 1. 23. 1 John 3. 9. Rom. 10. 6 7 8. Now where 's the Venom charged in all this Doctrine When true and full Recitations are given of our Words how plain does the Truth thereof appear But when our Adversaries give their perverted minced and false Citations thereof to traduce us as Venomous in Doctrine as this angry Rector has frowardly and frequently done How cloudy do they make them and us look But Truth will work thorow and over all this dust and cloudy stuff they cast upon us To what he quotes against Tho. Lawson his Untaught Teacher printed 1655. p. 4 5. Against looking for Salvation from a means without and seeking a way to Salvation without p. 15. I have not the Book quoted but am apt to think T. L's unfairly or not fully cited in this place let the Rector produce a fair and full Recitation However I really believe upon our Principle that T. L. meant no other than that as Salvation from Sin is an Inward and Spiritual Work of Christ Men must expect and wait

stand here which shall not tast of Death till they have seen the Kingdom of God come with Power The like in Luke 9. 27. All which shew the Kingdom Then near to come even in their days consequently the Saints partaking of the Blessing thereof was and is in their Life time wherein they partook even of the Spiritual Supper of the Lord the Spiritual Meat and Drink at Christ's Table in his Kingdom wherein the Substance and Fulness of all Types and Shadows consists and whereof every true Spiritual Christian is partaker By all which 't is Evident that there is just Cause to consider the Lord's Supper in the Substance and Mystery of Christ and that his Kingdom wherein the same is Spiritually received ought not to be put afar off nor true Believers excluded out of it until Christ's Last Coming at the End of the World and the Resurrection in the Great and Last Day Neither ought poor Souls to be left starving and famishing under Shadows and a barren Ministry until then for that can be no Glad Tidings or true Gospel to them therefore all had need to be careful and take heed that they don't famish their poor Souls by neglecting the Substance and feeding upon Shadows And that the Bread and the Cup which Christ gave at his Supper were a Figure or Typical was confessed by divers Eminent Martyrs as John Frith in his Reasons upon the Sacrament treating of Christ the Promised Seed saith Likewise the same Promise was made unto Moses the most meek and gentle Captain of the Israelites which did not only himself believe upon Christ which was so often promised but also did prefigurate him by divers Means both by the Manna which came down from Heaven and also by the Water wich issued out of the Rock for the refreshing the Bodies of his People Neither is it to be doubted but that both Manna and this Water had a Prophetical Mystery in them declareing the very self-same thing which the Bread and the Wine do now declare unto us in the Sacrament For thus saith St. Augustine Wbosoever did understand Christ in the Manna did eat the same Spiritual Food that we do but they which by that Manna sought only to fill their Bellies did eat thereof and are Dead On the Margent it is Manna the Water of the Rock a Figure of Christ's Body Bread and Wine a Figure likewise of Christ's Body 1 Cor 10. See 2 Vol. Martyrs p. 305. printed 1641. And Dr. Cranmer Arch-Bishop of Canterbury confesseth Christ's Speech i. e. This is my Body to be Figurative and quoting Ambrose in 1 Cor. 11. he calleth the Bread and the Cup Signs a Type Figure or Sign of the Blood of Christ and of his Benefit in his Disputations in Oxford Vol. 3. Mar. p. 59. And p. 54. Ibid. he saith The Flesh liveth by Bread but the Soul is inwardly Fed by Christ. And Dr. Ridley Bishop of London in his Disputation at Oxford saith And as one of the Fathers saith a Figure is in vain where the thing signified is present Ibid. p. 74. And p. 75 76. In Opposition to the Popish Doctrine of Transubstantiation he saith The sayings of the Fathers declare it to be a Figurative Speech as appeareth in Origen Tertullian Chrysostom in Opere Imperfecto Augustine Ambrose Basil Gregory Nazienzen Hilary and most plainly in Bertram The rest of the Rector's Observation relating to Baptism Bread and Wine pag. 37 38. is answered in the Just Examination of the Two Books of the Three Norfolk-Priests Quest. Do you believe and own the Holy Scriptures contained in the Books of the Old and New Testament to be given by Divine Inspiration and to contain all Matters of Doctrine and Testimony necessary to be believed and practis'd in order to Salvation and Peace with God Answ. Our Answer is Yes we do and by the assistance of the Grace and good Spirit of God which gives the true Understanding of the Mind of God and Meaning of Holy Scripture we always desire to live in the Faith Knowledge and Practice of them in all things appertaining to Life and Godliness Holy Scripture being given by Divine Inspiration is profitable for Doctrine Correction and Instruction that the Man of God may be perfect thorowly furnished unto every good Work able to make the Man of God Wise unto Salvation through Faith which is in Christ Jesus In the Observation made upon this our Profession the Rector is pleas'd to question the Sincerity thereof which he leaves to the World and the Reader to judge p. 39 42. But our Sincerity is known to the Lord to whom we commit our Cause And being prejudg'd by this pretended Rector we shall not leave it to him to be Judge over our Sincerity or Conscience towards God For being all along Prejudicate in his Observations he had need to be corrected for his Vncharitableness and Censoriousness The first Instance he gives to disprove our Sincerity is a Quotation of some Quakers out of the Quakers Refuge p. 17. against John Whitehead and Robert Ruckhill Whether the first Penman of the Scriptures was Moses or Hermes c. With other Questions which are answered over and over in divers of our Books and particularly in my late Examination entituled Truth and Innocency p. 57. wherein 't is made evident that those Questions did not arise from any Doubts or Scruples in the said John Whitehead or R. R. but in some others and therefore waved as not the Subject of R. R's Argument who recited them in the said Quakers Refuge Consequently very unjustly quoted against the Quakers to render them Insincere in the same Confession to the Truth of the Holy Scripture as given by Divine Inspiration What the Rector quotes against E. Burrough G. F. W. P. G. W. c. in p. 40 41 42. concerning the Scriptures and the Word of God c. is also answered in the said Examination p. 16 17 18 19 20 21 22 23 and p. 58. I cannot but take notice how Credulous as well as Envious this Rector appears in repeating Fra. Bugg's Old Lie to defame us bidding the Reader See Lawson's Threefold Estate of Anti-christ p. 9. The Scripture is Dust and Death Beastly Wares c. p. 41. I would ask this Rector whether he has seen these very Words in the place quoted Or if he has ever read the said Lawson's Threefold State of Anti-christ If he says he has I 'm sure he is guilty of a notorious Lie in this Quotation for there is not a word of calling the Scripture Beastly Ware c. But Babylon's Merchants selling Beastly Ware for a large Price c. p. 9. And if he received this Quotation upon Credit from F. Bugg he is very Vnjust and Immoral therein in receiving and promoting such a Reproach against his Neighbours to defame them which Offence is justly Condemn'd by the righteous Law of God Another apparent Abuse I find against Samuel Fisher his Appendix p. 752. Printed 1679. by