Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	grace_n	righteousness_n	sin_n	6,554	5	5.0016	4	false

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

for it to be wrought within them by the Spirit and Power of Christ who is the great means and cause thereof so that if any seek the way and means of Salvation only without them and neglect Christ's Appearance and Light in them they miss their way though He who is the Great means obtained Eternal Redemption and Salvation without them and alone did tread the Wine-press which we believe and therefore the Rector's conclusions are false against us 1. That They i. e. the Quakers undervalue the Righteousness and Merits of Jesus Christ purchasing Salvation for us 2. That they Extol and Magnifie their own Righteousness and Works like to their Brethren in the Church of Rome p. 15. 3. That they exceed all the meritorious Boasts of those their Kindred in affirming that their Sufferings are Greater and more unjust than the Sufferings in the days of Christ c. I positively deny and Testifie against these Accusations as Notorious Calumnies to traduce and abuse the People called Quakers contrary to our Principle and Profession of Jesus Christ and that Glory Dignity and Preheminence we sincerely ascribe to him his Righteousness Merits Works and Sufferings And that 't is by his Grace through Faith we are saved not of our selves 't is the Gift of God not of Works lest any Man should Boast Ephes. 2. Our Confession of Remission of Sin and Redemption thro' the Sufferings Death and Blood of Christ and Faith in him c. Tho' this the Rector confesses seems to be very Orthodox yet he 'll needs have it still but Paint and Deceit p. 16. Thus uncharitable and incredulous he is of our plain and sincere Profession falsly inferring For Remission or Redemption through the Sufferings or Righteousness of another is not by them i. e. Quakers believed Which is false 't was none of the Question or Controversie between us and our former Opposers the Imputarians for what the Rector observes out of F. B's Works p. 33. already answered in the other Examination and W. P's Sandy Foundation p. 25 30 31. and Serious Apology p. 148. though very brokenly and partially as well as impertinently cited by the Rector p. 16 17. Yet 't is no ways intended to disbelieve or deny Remission of Sins or Redemption thro' the Sufferings or Righteousness of Christ Jesus But to refuse a Justification of impure and unsanctified Persons by an Imputative Righteousness according to W. P's Title of that part of the Controversie Sandy Foundation p. 24. or a justifying the Wicked and condemning the Just which they that do are Abomination to the Lord Prov. 17. 15. p. 24. Ibid. which is not to deny the real and true Imputation of Christ's Righteousness to them that are Sanctified and by Faith have a true Interest in Christ as partakers of his Righteousness and Holiness His Imputations or Reckonings being all True and Righteous if he reckons or esteems a Man Just he is really so I do not see that W. P. contradicts this Doctrine of Justification in his Primitive Christianity c. by his former opposing Justification of Impure Unsanctified or Impenitent Persons by an undue Imputation of anothers Righteousness which in that State they have no share in Who is that Blessed Man to whom God imputeth Righteousness c Rom. 4. 6 7 8. but the Man in whose Spirit is no Guile Psal. 32. 6. The Rector doubtless thinks he has put a learned and binding Question upon us viz. Why indeed should they believe Remission of Sins and Redemption through Christ's Sufferings and Justification by his Righteousness when as they believe themselves to be perfect as God and free from Sin p. 17. Answer 1st Where do we say all this of our selves as that we believe our selves to be perfect as God I would have the Rector produce plain Proof that we say this of our selves 2dly That Perfection of Freedom from Sin which we believe attainable in Christ it is not of our selves nor by our selves attain'd We do not pretend to make our selves Perfect or Free from Sin but by the Power and Work of Christ and his Righteousness by a true Faith in him who is manifest to take away and destroy Sin the work of the Devil and to save us from Sin 3dly Now suppose any true Believers in Christ Jesus his Name and Power should call to others and say Come and I 'll tell you what the Lord hath done for my Soul he hath redeemed my Soul he has taken away my Sins and blotted out my Transgressions and received me Graciously And thereupon such a learned Rector as this should Gainsay his Christian Experience by such a Question as this Why indeed should you believe your Soul is redeemed and your Sins are taken away and blotted out through Christ his Righteousness c. when you thus believe your self to be free from Sin To which he might easily Answer I did not make my self so I magnifie the Grace of God in Christ Jesus towards me what I am I am by the Grace of God The rest against preaching for Sin to continue term of Life p. 18. is opened in the Examination before And the Rector is sadly out and wants Rectifying in his affirming This Doctrine of Sinless Perfection being the approved Doctrine of the Quakers to be in Opposition to all Professors of the Christian Faith p. 18. The Man 's Egregiously out and mistaken in this last part The Doctrine of Sinless Perfection in Christ is a true Christian Doctrine and approved of by all true Believers who are in the Faith of Christ and Professers of the same such Perfection was both commanded and Promised of God and Preached by Christ and his faithful Ministry and effected by Christ in his true Believers and Followers who abide in him He that abideth in him Sinneth not I may here give a full recital of the Question and our Answer upon which the Rector has made his said Observations to prove the same still but Paint and Deceit which is proved to be but his own false Judgment Quest. Do you believe Remission of Sin and Redemption through the Sufferings Death and Blood of Christ Answ. Yes through Faith in Him as he suffered and dyed for all Men gave himself a Ransom for all and his Blood so Shed for the Remission of Sins so all they who sincerely believe and obey him receive the Benefits blessed Effects and Fruits of his Suffering and Dying for them They by Faith in his Name receive and partake of that Eternal Redemption which he hath obtained for us who gave himself for us that he might redeem us from All Iniquity He died for our Sins and rose again for our Justification And if we walk in the Light as he i. e. God is in the Light we have Fellowship one with another And the Blood of Jesus Christ his Son cleanseth us from all Sin 1 John 1. 7. Quest. Do you believe and own the Divine Offices of Jesus Christ in his Church Our Answer is

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

the said Snake c. but more fully in a farther Scrutiny made in a Book now Extant Entituled Anguis Flagellatus Or a Switch for the Snake By Joseph Wyeth When this Rector can demonstrate a Probatum est of such vertue in that Poor Element as he calls it of Water-Baptism as to cleanse and cure polluted and distempered Souls from Sin Spiritual Leprosie and Diseases as Naaman the Assyrian was cured of his Leprosie by washing seven times in the River of Jordan 2 Kings 5. 13. or as the Blind Man found in washing in the Pool of Siloam that he receiv'd Sight and came seeing John 9. 11. unto both which the Rector alludes in 's comparison for Water-Baptism Then I say if he can evince a Probatum of such vertue therein according to his own comparison It will be a most pregnant Argument to induce People to believe 't is required of them to be dipt or baptized in the Element of Water and to hasten into it especially if they can believe it can effect such a Miracle as an Inward and Spiritual Cure upon their Souls as to Cleanse and Cure them from Sin and the Leprosie thereof as well as from Spiritual Blindness which answers the Allusions before and the more necessity thereof if they may not be so cured without it as this Rector saith of Naaman If he had neglected it he had not otherwise been cured How much more then quoth he when God has appointed the means of Baptism by his Son if we neglect it shall we be saved without it p. 31. This is like Dipp or Damn still and yet all this while he may mean Rantism which is not properly Baptism but I deny either i. e. with the Element of Water to be the means of Salvation or that as such God has so appointed them and that Men shall not be Saved without them i. e. without Sprinkling or Dipping in Water the Rector still imposes and begs the Question in all these without Scripture proof I would not be understood to own or allow any despite to Water-Baptism or inventing contemptible Names for it as the Rector insinuates as it was once a Dispensation from Heaven to John Baptist nor do I either condemn despise or contemn any who are tenderly Conscientious in the Belief and Practise thereof but desire they may see and come further so as to receive that Inward Spiritual Baptism the Washing of Regeneration by which Christ effectually Saveth the True Believers in him I desire none may Idolize the outward Element of Water which cannot Save to hinder them of the Inward which can Save And it being generally granted that the outward Baptism is an outward and visible Sign of an Inward and Spiritual Grace and Type or Figure of the Inward Baptism I wish Men would be so considerate as to examine what Necessity there can be of the continuance of the Sign or Type when they do not hear Christ the Great Prophet directing thereto nor does it effect the end proposed i. e. the Washing away of Sin seeing the Substance and Mystery thereof is made manifest and a Spiritual Dispensation or Ministry from Heaven given immediately directing to the Life Substance the end of all Shadows which really end in Christ the Substance whose Evangelical Ministry is a Dispensation of the Grace of God of Substance and not of Shadow Quest. Do you believe or own the Lord's Supper either as a Sign of the Love that Christians ought to have among themselves or as a Seal of the Saints Communion and Commemoration of Christ's Death for us or as Figurative of Christ's Body and Blood Spiritually received by Faith Answ. The Supper of the Lord we own and tenderly consider in a Two-fold Sense 1. In the Figure 2. In the Substance 1. That our Lord Jesus Christ at his Supper with his Disciples did eat the Passover which was for the fulfilling and Consummation of the Feasts under the Law see Luke 22. and at this Supper he did take and minister Bread and the Cup to his Disciples for there was no Transubstantiation saying This do in remembrance of me And saith the Apostle As often as ye eat this Bread and drink this Cup ye shew the Lord's Death till he come 1 Cor. 11. After this they did more clearly know his Coming and Christ after the Spirit Jesus Christ in them 2 Cor. 13 5. 5. 16. 2. And Christ said to his Disciples I will not drink henceforth of this Fruit of the Vine until that day I drink it new with you in my Father's Kingdom Matt. 26. 29. And likewise of the Passover I will not any more eat thereof until it be fulfilled in the Kingdom of God Luke 22. 16. And he further said I appoint unto you a Kingdom as my Father hath appointed to me that ye may eat and drink at my Table in my Kingdom c. Luke 22. 29 30. In these things we believe he spoke Mysteriously and that every Member of his Spiritual Church doth daily Spiritually partake of his Body and Blood by Faith as The Cup of Blessing which we bless is it not the Communion of the Blood of Christ And the Bread which we break Is it not the Communion of the Body of Christ For we being many are one Bread and one Body for we are all Partakers of that one Bread 1 Cor. 10. 15 16 17. The Son of God saith Behold I stand at the door and knock if any Man hear my voice and open the Door I will come in to him and will Sup with him and he with me Rev. 3. 20. And Wisdom calleth to the Simple Come eat of my Bread and drink of my Wine Prov. 9. 4 5. And saith Christ The Bread of God is he that cometh down from Heaven and giveth Life unto the World I am that Bread of Life my Flesh is Meat indeed and my Blood is Drink indeed He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him John 6. We believe that all who thus do truly partake of Christ by Faith are in true Communion and Love among themselves which they do want who are only in the outward Observation of Signs and Shadows Upon which the Rector makes this Observation viz. The Reader may here discern how by their deceivable Words and manifold Corruptions of the Scriptures these horrid Impostors set themselves at work to evade and make null the Holy Ordinance of the Lord's Supper as instituted and administred in Bread and Wine c. p. 34. Reply He passes severe Judgment before either Proof or Trial as one more expert in Railing and Reviling than in Demonstration For our considering the Supper of the Lord in a Two-fold Sence 1. In the Type or Figure 2. In the Substance Is neither Deceivable nor Corruption of Scripture consequently 't is a horrid Calumny to brand us as Horrid Impostors for such Consideration We know none but Papists that will deny the outward Bread and Wine to be