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	salvation_n	3,187	5	7.5508	4	true

Text snippets containing the quad

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

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