Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	adam_n	fall_n	sin_n	2,091	5	5.4392	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39298	An answer to George Keith's Narrative of his proceedings at Turners-Hall, on the 11th of the month called June, 1696 wherein his charges against divers of the people called Quakers (both in that, and in another book of his, called, Gross error & hypocrosie detected) are fairly considered, examined, and refuted / by Thomas Ellwood.	Ellwood, Thomas, 1639-1713.	1696 (1696)	Wing E613; ESTC R8140	164,277	235

it profited nothing So Wilson in his Christian Dictionary Sixth Edition Printed at London 1655. expounds those Words The Flesh profiteth nothing that is to say the Humane Nature of Christ is not profitable to us of it self but as the Godhead dwelleth in it giving Life to it and quickning us by it And thus he says Tindal and the Bible Note expound this Place In like manner I understand Iohn Humphreys both when he said in his first Letter I am grieved to hear some say they did expect to be justified by that Blood that was shed at Ierusalem and in his second Letter from those Words of Christ it is the Spirit that quickneth the Flesh profiteth nothing So he himself ascribed the Work of Man's Salvation and Sanctification not to the Flesh that suffered but to the Spirit that quickned not to the Blood that was shed at Ierusalem but unto the Flesh and Blood that is spiritual c. to intend and mean not the outward Flesh and Blood of it self only without or apart from the Divine Life Spirit and Power that appeared in it and gave Virtue to it but both together Nor Primarily or Principally the outward Flesh and Blood but the Divine Life Spirit and Power that dwelt in that outward Body and made it what it was if he meant otherwise we cannot stand by him therein But whereas G. Keith says of Iohn Humphreys in Nar. p. 43. That some of his own Fraternity perswaded him to put in the Word Only and that would excuse the Matter he puts in the Word Only and says G. Keith he thinks it was against his Conscience and so bids put it out again That some of his own Fraternity as G. Keith scoffingly speaks perswaded him to put in the Word Only doth not appear to be true but that when he had put it in he thought it was against his Conscience appears to be false And from thence it appears that G. Keith did not think it was against his Conscience to belie him Where did I. Humphreys declare that the putting in the Word Only was against his Conscience and that therefore he bid put it out again The Words of his Letter as G. Keith has given them shew the contrary His 43. p. is spent in a confused rambling Discourse in which he flits to and fro from one thing to another in a loose way without sticking to any thing But in the Close of it he mentions a Testimony from W. Penn to prove that Bodily Death did not come in by Man's Sin Which in p. 44. he gives out of W. Penn's Book in Answer to Reeve and Muggleton called The New Witnesses proved Old Hereticks p. 55. thus If the Flesh of Beasts is capable of dying rotting and going to dust who never sinned why should not Man have died and gone to Dust though he had never sinned He should have noted that W. Penn spake this upon an extravagant Notion of theirs That The Reason why Men's Bodies in Death or after Death do rot or stink in the Grave and come to Dust is because there was Sin in their Bodies whilst they lived but on the contrary if Men had no Sin in their Natures or Bodies they might live and die and naturally rise again by their own Power in their own Time Upon this he thus observed Why should Sin only cause the Body to rot stink and go to Dust Does not the Scripure and Reeve himself in his Book p. 44. give another Reason namely That what came from Dust is that which must go to Dust Then adds to shew their weakness in assigning Sin only for the cause of the Bodies rotting and going to Dust Besides if the Flesh of Beasts is capable of Dying Rotting and going to Dust who never sinned why should not Man have dyed and gone to Dust though he had never sinned And in p. 5 6. he attacks Reeve again upon his own Assertion saying And it is further evident That Sin is not the cause of Mens Bodies crumbling into Dust from Reeves his own Words c. So that what W. Penn said on that Subject might be but Argumentum ad Hominem which ought not to be turned upon himself But if W. Penn had directly affirmed that Man's Natural Body as it was formed of the Dust of the Ground Gen. 2.7 Should have returned to Dust again although he had not sinned would that have been a gross and vile Error contrary to the Fundamental Articles of the Christian Faith Indeed according to G. Keith's wild Notions of Adam's and Eve's Bodies both before the Fall while they grew together back to back before they were split asunder as he Fables and after the Fall too the Bodies which they had after the Fall did derive from Sin not only their Mortality but their beginning and the Cause of their Being made For he Dreams that the Bodies in which they lived after the Fall were not the same that they had before the Fall but were those Coats of Skins which God is said Gen. 3.21 to have made for them which he fancies to be their outward Bodies of Flesh Blood and Bones and that those were made to cover the nakedness of their former Bodies Of which and many more such Dotages the Reader if he have any thing of a sober Brain may soon read himself Sick in his Book called Truth Advanced more especially from p. 16. to p. 32. In this 44. p. again He acknowledges G. Whitehead and W. Penn to be Orthodox though he has charged them with being Heterodox and for ought I see makes them Heterodox and Orthodox in the same things which is pretty Before he got hither he had pretty well tired his Auditors He was fain in p. 41. to say I beg of you I shall be but short And so drill'd them on the Contents of three Pages further Now says he I beg your Patience for one or two Quotations more before I have done This was heavy dull Work It is says he out of Tho. Ellwood to shew you that T. Ellwood Charges me with Forgery because I said the Yearly Meeting did censure some of these Vnsound Papers This he has been harping at divers times before both in p. 41 42 and 43. But I deferr'd my Answer to it till I came hither The ground of his Cavil here at me is this He to support his tottering Credit among those few that seemed at first willing to listen a little to him had in his Book called A seasonable Information c. p. 26. affirmed That the Paper called A true Account of the Proceedings of the Yearly Meeting in 1694. which his Agent R. Hannay publish't doth own them of the other side by whom he meant the Friends in America whom he had separated from to be guilty of unsound and erroneous Doctrines I in my Book called A further Discovery written in Answer to that of his said p. 84. How false and unfair he is in this the Words of that Paper shall shew which

next head but being loth to lose a Proof as he calls it he even thrusts it upon them He intends this Proof against VV. Penn but he names not the Book he takes it out of as he did not before upon G. Whitehead which shews he was in haste indeed But giving the words though not the Book which he did not in the other Case I have from the Circumstances of the matter found his Quotation in that Book of W. Penn's called Quakerism a New Nickname for Old Christianity p. 149. It is upon a Passage which I. Faldo had quarrelled with and perverted in a Book of Is. Penington's which G. K. having occasion to speak of makes as if he were so chary of Isaac Penington that he would be loth so much as to mention him and says I charitably think this Passage dropt from him unawares Then adds I wish I could have that ground of Charity to others of them It seems his Charity is very narrow if it can extend to but one and he not living neither But they are in best case that have no need of his Charity as the Quakers have not for it is as kind as the Crocodile's Tears But to his Proof he begins it thus J. Faldo thinks that he has made Is. Penington his own Can outward Blood wash the Conscience p. 29. A plain Denyal says J. Faldo Here is J. Faldo's Commentary on Is. Penington's words Is this Intelligible 'T is a sign by his Confusion he had enough of his work I must be fain to open the Passage and the occasion of it to make sense of his words Isaac Penington amongst many other Questions to Professors who place all upon the outward put this Question Can outward Blood cleanse the Conscience Can outward VVater wash the Soul cleàn This Io. Faldo whom G. Keith no longer ago than in 1692. branded in Print for a most partial and envious Adversary known well enough to be possessed with Prejudice against us Serious Appeal p. 6. and p. 60. catch hold of and made this false Comment upon it A plain denyal of the Efficacy of the Blood of Christ shed on the Cross to cleanse the Soul from the guilt of Sin by its Satisfaction to the Iustice of God What greater perversion could have been made G. Keith probably saw this and that his Auditors might not hear it nor his Reader see it he huddled through it in that Confused manner that rendred it not Intelligible For he gave no more of Is. Penington's words but Can outward Blood wash for cleanse the Conscience And no more of I. Faldo's but a plain Denyal without so much as saying what it was a denyal of He gives W. Penn's Reply some what fuller but not so fully as I think fit to give it For W. Penn having shewed that Is. Penington did not speak of the outward Blood with respect to the taking away the guilt of Sin past but with respect to Purgation and Sanctification of the Soul from the present Acts and Habits of Sin that lodge therein says Is he I. Faldo so Sottish as to make no distinction betwixt being pardoned Sin past and the ground of it and being Renewed and Regenerated in mind and Spirit and the ground of that Conversion Now follow what G. Keith quotes Or else is he so impiously unjust that because we do deny that outward Blood can be brought into the Conscience to perform that inward work which they themselves dare not nay do not hold therefore Is. Penington denies any Efficacy to be in that outward Offering and Blood towards Justification as it respects meer Remission of former Sins and Iniquities There G. Keith stops But W. Penn added We also say That Christ's Blood had an Influence into Justification as he phraseth it Thus far W. Penn. And note that this was spoken plainly and directly of the outward Blood or Blood of the outward Body Now G. Keith having given the Quotation short says So in short I take it thus W. Penn answers That Is. Penington's words are to be understood with reference to Sanctification but not Iustification Yes Justification in one sense but not in every sense Says he Outward Blood cannot be brought into the Conscience to perform that work But even the outward Blood had an Influence to Justification said W. Penn But says G. Keith The way that Blood has been brought into my Conscience is by the application of a living Faith in Christ whose Blood it was the Spirit of God working that Faith in me But hath that Application he speaks of of Faith really brought that Blood into his Conscience to perform the work of Sanctification there If not which to be sure it could not Why does he say The way that Blood has been brought into my Conscience as if it had been really and materially brought in there He says That Blood is not a Physical but a Moral cause of our Cleansing But did he never know or pretend to know and hold forth to others Christ's Blood as a Physical cause of our Cleansing He says Christ Iesus 1. by his Obedience and Suffering procured the Pardon of my Sins as well as he Sealed it by his Blood And 2. He procured the Spirit to Sanctifie me So then it is the Spirit within not the Blood without to which he himself ascribes the work of Sanctification Christ Jesus by his Obedience and Suffering procured the pardon of my Sins says he as well as he Sealed it by his Blood And 2. He procured the Spirit to Sanctifie me Is it not plain from hence that he makes the Obedience and Sufferings of Christ the cause of the Pardon of Sin and the Blood to be but as the Seal to that Pardon But he attributes the work of Sanctification to neither the one nor the other but expresly to the Spirit which Christ procur'd to Sanctify him And I wish he had given way to it that he might have been Sanctified by it and then we should not have had such unsanctified work the Abuse Wrong and Injustice from him that we have He says I find none say there must be a material Application of that Blood but a Spiritual and Moral and says he we can give Instances that Moral Causes are many times more Effectual Causes than Physical are As says he the Money wherewith we buy the Medicine that cures the Body is not the Physical Cause of Health but a Moral and the Money that we buy Bread with is not the Physical Cause of our Nourishment and Refreshment but a Moral But does he think the Money wherewith the Medicine and Bread is bought is a more Effectual Cause of Health and Nourishment than the Medicine and Bread that is bought therewith I am sure the Medicine and Bread are more proximate and immediate Causes of Health and Nourishment than the Money and if he having Money could have neither Medicine nor Bread for his Money he might perhaps be in as bad a Case as they that