Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	argument_n	faith_n	justification_n	1,485	5	9.6631	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62427	The Quakers quibbles in three parts : first set forth in an expostulatory epistle to Will. Pfnn [i.e. Penn] concerning the late meeting held to Barbycan between the Baptists and the Quakers, also the pretended prophet Lod. Muggleton and the Quakers compared : the second part, in reply to a quibbling answer to G. Whiteheads, entituled The Quakers plainness ... : the third part, being a continuation of their quibbles ... / by the same indifferent pen.	Thompson, Thomas.; Hedworth, Henry.; Penn, William, 1644-1718.	1675 (1675)	Wing T1013; ESTC R41153	141,349	262

there such an expression in the Scripture as Proper least Proper c. are not these Philosophical Terms SECT III. In Reply to his third Section shewing G. W's and the Quakers Ignorance of the true Spirits Evidence who deny the Gift of Tongues Prophecy Signs c. to be such 1. IN my Epistle to W.P. p. 8. I minded him of the Apostle Paul's words 2 Cor. 12.12 13. Truly the SIGNS of an Apostle were wrought AMONG YOU in all Patience in SIGNS and WONDERS and MIGHTY DEEDS For what is it wherein ye were INFERIOR to other Churches Here was a Church indeed that had the Spirits evidenee and here was an Apostle indeed that had Divine Revelation the Gift of Prophecying Tongues and Interpretation of Scripture such an Apostle was one who indeed was not of Men neither by Man but sent by Jesus Christ and God the Father who raised him from the dead Gal. 1.1 But no such Apostles nor Friends of the Ministry can I find amongst the Quakers who yet pretend to be Apostles not of Men nor by Man but immediately sent by God and pretend to have the same Spirit Calling and Power that the Apostle Paul had And yet alas do not EVIDENCE it any MORE than OTHERS do who pretend to it with as much Confidence as themselves Nay and so far are they from that that I do not see they are able to produce any MORE or give any better Demonstration of it than those who do not pretend at all immediately to it and therefore I told W.P. if he had had the GIFT OF TONGUES given him by the SPIRIT IMMEDIATELY upon his turning QUAKER Or if he could shew but ONE in all his Church that had such a spiritual Gift or Gifts upon his Conversion to their way it would put a clear difference betwixt them and the Baptists Churches and herein would the Quakers plainly then exceed and excel them and that one such Testimony if true in the Quakers Church would more confute the Anabaptists and Convince their Auditors than a hundred such days brawling disputes where the Quakers shew'd no more POWER OF THE SPIRIT than their Adversaries only fenced with words as well as they could as their wits would serve them best to Distinguish Evade or Answer And therefore I told W.P. I found his Church as Poor and Low as the Baptists whom yet they condemned I finding he had the words of Man's Wisdom in making plausible Orations but askt him Where was the Demonstration of the Spirit in Power and Sign 1 Cor. 2.4 5. 2. Now at this I find George is put to a great loss saying p. 14. What if God will not bestow such Gifts and Signs now Being afraid to say God will and yet not daring to say God will not what George art thou in a Maze Is not this Scripture-Phrase Is not this according to Scripture-Language 1 Cor. 4.19 20. I will know not the Speech of them that are puffed up but the Power For the Kingdom of God is not in Word but in Power see also Revel 2.2 And is not this according to your own Language G. Foxes Epistle before thy Book Divin of Christ have you the same Power and Spirit that gave forth the Scriptures And such miraculous Gifts are no more than what we find testifyed to have been and remained in the Christian-Church about two hundred or three hundred years after Christ Irenaeus who lived one hundred and eighty years after Christ affirmeth that in his time the working of Miracles the Raising of the Dead the casting out of Devils healing of the sick by laying on of hands and Prophesying were in being and that some that were so raised from the dead remained among them alive long after Niceph. Eccles. Hist Tom. 1. lib. 4. cap. 13. Tertullian and Cyprian which last lived till above 250 years after Christ do both make mention of the ordinary casting out of Devils and challenged the Heathen to come and see it 3. But says he p. 31. this is very strange But what then George It is not more strange than true And I say Is it not very strange that you will pretend to the Power and the Spirit and talk of being sent immediately by God as Paul was and have a D●vine Commission to Prophesie and yet cannot bring any Evidence to prove it more than Others And instead of Producing one such Apostle Prophet or Minister in thy Church the best thing which yet alas is bad enough thou canst say for thy self Oh! our opposers do argue as just like the Papists and Jesuites as if they had served seven years at Rome Reply Ah Quibbler this will not serve thy turn above all Persons for who Argues more like a Papist or Jesuite than your selves about proving the Scriptures not to be the Rule of your Faith Who uses the Jesuites Arguments to prove good works the meritorious cause of our Justification more than you Was it not one of the most eminent and learnedst Men that ever you had amongst you that positively asserts THE SCRIPTURE TO BE A NOSE OF WAX yea and says it is CAPABLE of being NO OTHER Sam. Fisher Additional Appendix p. 21. And is not this the Jesuites Phrase in terminis And none but Papists except your selves use it Andrad Orth. Explic. lib. 2. p. 104. What had S. Fisher served seven years at Rome Nay I can shew you and others may see if they mind it that almost all the Arguments that Mr. Fisher uses to prove the Scripture is not the Rule of Faith are the very same that the Papists and Jesuites have used these hundred years and so G.F. in the Epistle before thy said Book says where doth the Scripture say that it self is the Word of God Just so do the Papists Argue What now George Is the Argument the better or the worse because the Jesuites have used it Dost thou think in thy Conscience this is a good Answer You can sometimes tell us that the Papists may use good Arguments and so the Jesuites make use of the Scriptures yet never the worse for that nay do but see how thou hast Answered this matter thy self in thy own Book Divin of Christ p. 38. It is but a mean way of Arguing to accuse or miscal any for owning any Truth that any sort if they do err in some things do hold for by that way I may as well be reckoned a Papist a Jew or a Turk c. How now George and yet dost thou use this mean way of Arguing against me For shame do not forget thy self and shuffle backwards and forwards thus but use some Conscienc● in thy Scribling if thou hast any tenderness and plainness in thee lay thy hand upon thy Mouth 4. But further I 'le tell thee that I have oft used this Argument against the Papists and to chuse would use it before any other and the first and best thing as I verily think that I could use if I was to Dispute with a Iesuite

HIS FACE Why George what wouldst thou do with him I assure thee he hath a Nose in his Face as well as any Quaker hath What if the Author instead of Th● Thomson had subscribed M.A. could not VV.P. have joyned N. after VV. L's way of Addition and then have read it thus A MAN But since thy friends so MAGISTERIALLY commanded this poor Man the Author of that moderate Epistle to be brought forth to them 't is happy for him that thou art so ignorant for all thy boasting Revelations and that thy Light leaves thee in so much darkness of the Author that thou canst not tell when thou readest it whether it is the real Author's Name or no for if he had been brought forth at the QUAKERS MANDAMUS he could not tell what QUAKERS SPIRITUAL-COURT might have been erected for him neither could he have hoped to have faired better there than in the POPISH INQUISITION if you had but as much power But blessed be the Lord that as yet you have not It appears the Author did not only believe but now experiments to be true what he wrote viz. That he had ground to question whether your pretending to Inspiration and immediate Revelation was not only a bare pretence and self-confidence without having ANY MORE to show for it than OTHERS had Otherwise if what your great Prophet Ed. Burroughs said be true tha● the Spirit of Christ gives infallib●lity of Judgment and discerning into all cases and things and that he had believed you had had it he could then never have imagined you should at all have doubted but have been infallibly assured whether that Epistle was writ by the person that subscribed it or not But what if it happen that you are not acquainted personally with the Author are there not a thousand and a thousand that you do not personally know Is the Author or his Book ever the worse or better for that surely no. Suppose the Author be a private person and is not ambitious to seek the publick applause of Men what hast thou to say to it What if he dwells fifty or sixty Miles from London or that his occasions call him to Chester Ireland or any other remote place Must he come up to London of necessity to be gazed upon by the Quakers is this reasonable think you What does my person signifie to the merit of the Cause that 's that which they ought to mind if they were ingenuously Honest and not my person Whatsoever that may be to the reputation of an Opinion I am sure it is nothing to the TRUTH of it that such or such a Man holds it as one of the Church of England hath rationally said whom doubtless the Quakers must acknowledg to be an indifferent person and not interessed in the late disputes and therefore it seems very absurd and ridiculous in any Argument to meddle with that which nothing concerns the Question Besides no Cause stands in need of such mean and un●anly Artifices but such an one as is extreamly baffled yea desperate and even then are they says he the worst Arguments in the World to support it for quick-sighted men will see through the Dust they endeavour to raise and those that are duller will be apt to suspect from their being so angry and waspish that they have but a bad matter to manage I wish the men that I have now to deal with were arrived to this degree of perfection that they had so much ligh● and rationality as even one of that Church which they have condemned as being in the dark to their shame doth see and declare But to return at last it seems George hath hit on 't when he tells you What-ever he be he writes like a confident Controuler of W.P. and the Quakers and would seem to be some body pag. 6th Well said George a thousand to one else but that he was some body except he was all Spirit and no Body which I am apt to think George himself is no tas much as he pretends to the Spirit I But he writes like a Confident Controuler of W.P. and the Quakers And why is VV.P. such a Gent. that he may not be upon any Terms controuled Or the Quakers such ingrossers of confidence that none may use it but themselves What 's VV.P. a Pope or a Prince that he must not be controuled Oh! daring some Body that presumes so much What controul VV.P. what controul the Quakers And which is worst yet I find Geo●ge is a little angry for want of other matter that some of the Anabaptists have commended it for an ingenuous piece How Is that possible to be ingenuous and yet controul VV.P. how can any Quaker admit of that But says George another of the most material things he hath to find fault withal his Complement of SIR and THOU SIR and THOU as also Mountebank Fool c. with much more such Language to VV.P. looks but oddly a strange way of Complementing says G. from such a Person as would be thought a Moderator Now Reader whether this be even or odd I have not reckoned up but I think it was very oddly done of G.VV. to express himself no evener for here the Man is pleased to find fault wi●h the word THOU as well as thou Sir When surely he forgets that one of his great Prophets G.F. and others thought the Quakers such Shuttle-Cocks as that they had need of so large a a Battledoor for to learn them HOW MAN THOU'D GOD and GOD THOU'D MAN Oh pure Language Is not this Spiritual-Doctrine think you Such as the Quakers are likely to be sent with and Commissioned from Heaven about And yet now are these Quakers so faced about that one may not thou VV.P. without being worthy of Reproof whether this be folly or Pride I leave others to enquire But says G. VV. a strange way of Complementing viz. Sir and thou Sir c. well well G. gives us hopes then that he will set up a new and better way of Complementing For here he doth not deny Complements or the way of complementing only gives you to understand that mine is a strange way and looks but oddly but yet if G. had not forgot himself it 's neither so odd nor strange but that the Apostles used it Acts 14.14 and 15. Now what wilt thou say that Paul and Barnabas used a strange way of Complementing here If so when thou set's up School and I find I have need to learn I 'le come to thee in the mean time I hope thou wilt hold me excused Yet I charge thee to Answer if thou canst whether the word SIR is a Complement if the Apostles did not use it See Joh. 20.15 But see how these Men can when they please strain at Gnats and swallow Camels To say Sir is dangerous but to call a Man Sott and blind Beast is with them Religious and pure Language As for the Word Mountebank I did not say VV.P. was one but I said