Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	believe_v	faith_n	justification_n	3,844	5	9.3520	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41562	Christianity vindicated, or, The fundamental truths of the Gospel concerning the person of Christ and redemption through faith in him maintained against the cavils and groundless exceptions of Andrew Robeson and George Keith, Gawen Lawrie and George White-head, who are called by the name Quakers : being a reply to a book published by these men in opposition unto a book intituled A testimony to the true saviour / by Robert Gordon.	Gordon, Robert, fl. 1669-1675.	1671 (1671)	Wing G1290; ESTC R26773	48,483	56

Lord said to Thomas John 20. 29. Because thou hast seen me and this was with his bodily eyes thou hast believed blessed are they which have not seen and surely this is not of an inward sight of him by Faith and yet have believed Here is a being sanctified unto obedience in Christ with joy and yet in him whom they now see not And to maintain this Doctrine in the 17. page thou mentions these words Though it be said by some of us that Christ was sometime preached as crucified to the Jews but more generally a light to the Gentiles which imports but one Christ in a twofold way of appearance for though the Apostles Preached him in the form of a man yet they Preached him also and that more generally a light to the Gentiles What strange Doctrine is this If the Apostles Preached Christ in the form of a man when they so Preached him was he not a real man And if so and because you neither confess nor Preach him as a man but as a light in that man Christ and as a light in every man as it is in every man as he comes into the World tell us plainly what is become of that man Hath he now any real individual glorified bodily existence and was there ever or will there ever be remission of sins Preached by the Spirit of God but through that man and where dost thou find in the Scriptures that the Apostles Preached one way of appearance of Christ to the Jews and another to the Gentiles Was not he whom they Preached in the form of a man to the Jews and him they preached the light of the Gentiles one and the same Christ to wit the man Christ Jesus of Nazareth Old Simeon plainly tells us if he may be believed that the man Christ the child then born of Mary whom he had in his arms is a light to lighten the Gentiles And he the man Christ said of himself I am the light of the World and the Apostles they preached him as a man though he was and is also God to be believed infor remission of sins both to the Jews and to the Gentiles that very same man they preached to be the Christ to the Jews him also and none but him they preached a glory and a light both to Jews and Gentiles And this Peters discourse to the Jews Acts 2 and to the Gentiles Acts 10. doth plainly testifie So the Apostles preached but one and the same Christ both to Jews and Gentiles to wit the man Christ Jesus of Nazareth and but one and the same way of appearance of the man Christ both in the Jews and in the Gentiles to wit through Faith in him And to him as Saviour and to this way of his appearance in Believers through Faith by his Spirit for Salvation and remission of sins through him I have in plain words testified and you have opposed but in the day of the coming of this Son of Man even at the appearing of our Lord and Saviour Jesus Christ when he shall come the second time without sin unto Salvation which hasmeth which of us have confessed or denyed him will then be manifested From page 9 to 12. thou usest many words to prove the Doctrine of Justification through obedience to the light in every man as he comes into the World not to be an establishing of the Covenant of Works In all which thou hast not touched that Doctrine as I laid it down only to shift the matter thou tells me That the New Covenant requires both Faith and Works upon our part This I deny not But I do deny that either Faith or Works wrought by us or in us by the Spirit of Christ are the previous procuring purchasing cause of the Love of God to us while sinners and thence as the ground or cause of our Justification with God or Salvation This thou meddles not directly with only to weaken and darken the Apostles Doctrine of Justification for remission of sins and redemption through Jesus Christ freely through grace without works even through Faith in his blood whom God hath set forth in the time past so already done to be a propitiation to declare his righteousness for remission of sins that are past even the righteousness of God manifested without the Law witnessed by the Law and the Prophets even the righteousness of God which is by Faith of Christ Jesus unto all and upon all them that believe I say to obscure and oppose this Doctrine thou tells me thus Thou art ignorant of the nature of the New Covenant as if doing were proper only to the Old and first Covenant in order to Justification which is false Thus according to thy manner thou confusedly jumbles this matter but the better to inform me why didst thou not distinctly prove by the Scriptures that under the New Covenant doing is properly required in order to Justification with God as the previous procuring cause thereof But not being able to do this thou tells me in sum this That the works the Law excluded by the Apostle from justification is when the Law is done without life or spirit the first Covenant or Law coming before the Seed be raised so the works not done in Christ the Seed do not justifie And that the righteousness by Faith is when the Law is performed in us by works in the Spirit a righteousness in the Elect Seed and works thereof These are strange unscriptural expressions in effect renewing again the old Popish trick to elude the force of such Scriptures as do indefinitely exclude all works wrought in us or by us as the ground or cause of our justification with God for remission of sins without any such strange distinction which in plainer words they of Rome thus express the Apostle excludes from justification works which we our selves do by our own strength without the help of the Grace of God not those works we do by the aid of the Spirit which really confounds the Old and New Covenant making them but one and the same for that which requireth works to be wrought in us as the ground and procuring cause of our righteousness and justification though wrought in and through the Spirit of God whether by obedience to a Law without or within us whether the works be done as thou words it before the Seed be raised or in the Elect Seed is a Law of works still and but the first Covenant still which saith the man that doth these things shall live by them and so a being justified by works contrary to the Apostle T●t 3. 5. Not by works of righteousness which we have done Rom. 11. 6. If it be of works then were Grace no more Grace But plainly one with that of Rome And although it is God who worketh all our works in us and for us and that works which God accepts are performed by the help of his Spirit within us yet the works so wrought are called in Scripture our faith

also tell you your labour will be but in vain Read 4. Acts 25. compared with the 2. Psal Why do the Heathen rage and the people imagine vain things against the Lord and his Christ for of a truth against the Holy Child Jesus whom God anointed both Herod and Pontius Pilate with the Gentiles and people of Israel were gathered together But the Lord hath set his King upon the holy hill of Sion and hath declared his decree and hath said unto him as never before nor ever since to or of any man thou art my Son this day have I begotten thee That I may finish this Discourse I shall only leave these two considerations with the Reader as being what I intended in my Testimony First cheat not thy own Soul by professing in words the Prophets and Apostles Testimony to the man Christ Jesus as the true Christ and our only Saviour and to Redemption through his bloud while thou art not in any measure a partaker of that living faith and lively hope these Holy men lived and dyed in An Historical bare assent to those truths with an hypocritical extolling of the Person of Christ in his sufferings mediation and offices as personally without thee will not avail thee in the day of the appearance of the Son of man while thou hast not through a living saith being thereby ingrafted in him the true Vine a real substantial evidence within thy self that thou art in some measure a partaker of his Divine nature by the workings of the Spirit of God within thee which whilst thou slights and rejects notwithstanding of thy pretences to his death and sufferings Redemption and Righteousness thou wilt find it verified on thee that the hope of the hypocrite shall perish Secondly whatsoever Spirit in or through any man though even an Angel from Heaven shall point you to any other name or thing within or without then to him the man Christ Jesus even that same Jesus whom the Jews Crucified to be he the Lords Christ our only Saviour or shall preach an obedience to be done and performed in our bodies or by the spirit of God within us as a ransome a Sacrifice an attonement and bloud of the Cross to be offered up to God for our sins through which Redemption is to be purchased Reconcilation made with God the Law fulfilled the Curse and condemnation thereof taken away and Justification for Remission of sins procured as the ground bottom and cause of our faith hope confidence in God for Salvation and eternal life I say Believe him not For this spirit is no other then a denyer of the true Christ and of Redemption through faith in him setting up another Christ another Mediatour then him the man Christ Jesus whom the holy men of old believed in and another attonement propitiation and bloud than that one sacrifice of his Crucified body and the bloud of his Cross testified of in the Scriptures as already offered up for sins once for all preaching him in and through all these only as an example and as a good man dying without cause by the hands of wicked men that we following him the light in our Consciences in all his Righteousness might also come to God as he did to wit by an obedience of works That is to say without a Mediatour the dreadful consequence of which Doctrine I tremble to think on I shall leave these Scriptures to be weighed and examined by such as are intangled in this snare if their Authority have any room in them 1 Gal. 6. 7 8. 9. I marvell that you are so soon removed from him that called you into the grace of Christ unto another Gospel which is not another but there be some that trouble you and would pervert the Gospel of Christ But though we or an Angel from Heaven preach any other Gospel then that which we have preached unto you then that ye have received Let him be accursed And this is the Gospel they preached Rom. 5. 15 19. As by one MANS disobedience many were made sinners so by the obedience of one MAN Christ Jesus shall many be made Righteous 1 Cor. 15. 21 For since by MAN came death by MAN also came the Resurrection of the dead FINIS

the Scriptures and to my self within a few lines and thus hath thy partners also dealt with me For clearing whereof I refer the Reader to my own words in those places of my Book where they are mentioned as too long here to be repeated And to you as brethren in this iniquity I say might not such as your selves deal so with the Scriptures of Truth with the like out-cry and if so could it be reckoned less then a piece of deceit and it is the same in you to deal so with my words And I leave it with the impartial Reader to be considered whether it be equal dealing among men that while G. W. in the 13. Page of his Part chargeth it upon me as injurious disingenious and false in not giving a true account of the Principles of the Quakers which I undertook not and therefore I did not so much as mention that people that even in that same Book these men should deal so with my words in not giving a true account of what they plainly express though they have of their own accord taken it upon themselves to answer it But what answer can rationally be expected from these men who have not been so honest as to represent faithfully what I really and plainly published in that Testimony The next thing I observe is where thou clamours after this manner what Christ a propitiation for the sins of the whole world past present and to come and yet a generation pleading faith in it and not sheltered from the wrath of the Father thereby what incongruous work is this I answer the one propitiatory sacrifice of the body of Christ is not the less sufficient in it self to have been a propitiation for the sins of the whole world and so to have sheltered even all mankind from the wrath of the Father Gods love and this great propitiation set forth by him was large enough even for this though it prove not so to unbelievers and hypocrites The Apostle spoke truth 1 John 2. 2. of Jesus Christ the righteous he is a propitiation for the sins of the whole world and our Lord also spoke truth of himself John 3. 36. He that believes not the wrath of the Father abides on him and in effect I have expressed no more then what those Scriptures holds forth Hence I say who but one like thy self who dares even call the Scriptures themselves contradictory durst thus boldly reckon this doctrine of Christ and his Apostle incongruous In the end of the 2 Page repeating some of my words thou tels me there is a supposition and question of thy own forming and then presently thou concludes it a doctrine of some others and then thou adds it is a smiting of the Quakers in the dark I answer I did not assert that supposition and question to be a doctrine maintained by some others but I proposed them as necessary consequences of a Doctrine a little before mentioned in that part of my Book to wit of that doctrine which asserts that redemption is not of sinners that delight in sin but of a light or seed within to be raised and redeemed within to which the promise of redemption is which seed is the seed of Abraham to whom the promise is which Jesus Christ takes upon him after the flesh A Doctrine mentioned in a Book often printed and published by and among you called Love to the Lost pa. 46. 47 48. But that which thou dares not meddle with lest thy speech should bewray thee now I offer it to the understanding Reader whether this question may not pertinently be proposed to the maintainters of that Doctrine Is the Seed or Christ within so under condemnation and the Curse that he needs to be redeemed therefrom and if this Seed or Christ be not saved in every man doth it remain in some for ever under condemnation Thy Partner G. K. in the 16. Page answers thus We say indeed that the Seed suffers under fin and is to be raised from under it yet the soul yea and the whole man is also to be saved within but the seed is not for ever under condemnation for though for a time it suffers yet in the time appointed of God it is raised up in all yea in the most ungodly to minister in them wrath without mercy This Doctrine G. K. asserts but it agreeth not with the Scriptures speaking thus That Christ died for sinners the whole need not the Physitian but the sick for a good man one may even dare to die but Christ died for the ungodly By what Scripture can he prove that Christ died for a seed in man which needed redemption which seed is Christ in every man and that Christ suffers under sin in every man and is to be raised from under it for if so he came to redeem himself in every man who never consented to sin so not the man the sinner that was under condemnation and the curse and delighted in sin But consider the words of Isay Isa 53. 6. We all like sheep have gone astray we have turned every one to his own way and the Lord hath laid upon him the iniquity of us all and this Peter testifieth 1. Ep. 2. 24. He who did no sin his own self bare our sins in his own body on the Tree how expresly doth these Scriptures refute that assertion of G. K. neither can he show any Scripture to prove that the man Jesus Christ doth bear our sins but as he did bear them in his crucified body when he suffered for us the just for the unjust of which I shall write more fully in answer to G. K. his part And whereas he saith The Seed is raised in the most ungodly in Gods appointed time to minister wrath in them without mercy he should have expressed himself whether he understands by ungodly men and women and whether this Seed which he calls Christ or this ministration of wrath raised in them without mercy be after their bodily death for if so the worm in Devils and damned persons that never dieth is Christ in them G. K. should prove this confused Doctrine of his by the Scriptures or keep it to himself And since he saith the Soul is also to be saved within and the whole man what an imperfect account doth he express in this matter as if the full and compleat redemption and salvation purchased by Christ and in hope waited for by believers were only a salvation or a being saved from sin within wherein he is reproved by the Apostle Rom. 8. 23. We have the first fruits of the spirit waiting for the redemption of our body we are saved by hope we do wait in patience for it yet these Saints thus waiting for the redemption hoped for already witnessed in measure a being saved from sin within And for him to say the soul is to be saved how doth it agree with the Doctrine published by G. F. in a Book Intituled The great mystery of the great