Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	know_v	soul_n	2,162	5	5.1925	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47180	Some of the many fallacies of William Penn detected in a paper called Gospel truths signed by him and three more at Dublin, the 4th of the 3d month, 1698, and in his late book called A defence of Gospel truths, against the exceptions of the B. of Cork's testimony concerning that paper : with some remarks on W.P., his unfair and unjust treatment of him : to which is added a synopsis or short view of W. Penn's deism, collected out of his book called A defense of the general rule of faith, &c. / by George Keith.	Keith, George, 1639?-1716.	1699 (1699)	Wing K214; ESTC R2685	46,816	106

essentially but to Men he is so by his Operations in them and so is called Light to Men by a Metonimy of the Name of the Effect given to the Cause Such is Mens weakness at least in this Mortal State that we have no immediate Knowledge of the Essence of any Creature we know their Essence but by their Operations nay we have no immediate Knowledge either of the Essence of our Bodies or of our Souls but only by their Operations Hence it is that the greatest Philosophers are at a loss to define the Essence of any thing because our Knowledge doth not immediately reach their Essence but only by their Operation when we see the Body of a Man Beast or Tree we see not the Essence of these Bodies but the outward Forms and Shapes and Colours of them all which are but their accidents and not their Essence or Substance and if we have no immediate Knowledge of any Creatures Essence or Substance great or small how can or dare we presume to say or think we see even with our inward Eyes or Sight what W. P. calls the natural rational Faculty for that 's all the inward Sight even of the Light within that he acknowledgeth in the best of Men the Essence of the Divine Word the Word God by whom all things were created by immediate Sight or Perception for as John said John 1. 18. 1 John 4 12. No Man hath seen God at any time to wit as in himself in his own infinite Essence and essential Glory And as Paul said He dwelleth in the Light which none can approach unto whom no Man hath seen or can see 1 Tim. 6. 16. If then we see not or know not this Divine Work-man who is in us and in all things because he is omnipresent by any immediate Perception Sight or Knowledge of him it is only by some inward Manifestation and Operation of him in us which is only and alone what he pleaseth to give us as a most free Agent Section 8. W. P 's equivocating way of giving his Sense of the Light within His Contradiction to G. F. who affirm'd that whole Christ God and Man was in Men both Flesh and Spirit His and G. F 's and G. W 's Ignorance and Error as if God had parts and did suffer in his Godhead by Mens Sins He denieth the special Illuminations of the Holy Spirit given to all the Faithful concerning Christ His and his Brethrens Fallacy in stating the Question about the Sufficiency of the Light within to Salvation the Question truly stead and resolved His Fallacy in affirming the Doctrines of God of Christ of the Holy Ghost Remission of Sin Justification from the Guilt of Sin by Christ the Propitiation the Resurrection of the Dead to be Fundamentals of the Christian Religion seeing in his Discourse of the General Rule be hath excluded them from the absolute Necessaries of Religion in order to eternal Salvation IN the next place let us consider whither the common Illumination that Christ giveth to all Men as he is the Word God in all Men be a sufficient Medium or means to furnish us with all necessary saving Knowledge and Faith and other Evangelical Virtues without all special and peculiar Illuminations of Christ by the Holy Ghost in the use of the ordinary outward means as the Holy Scriptures especially preached or read to us or by us which is the proper and true state of the Question which W. P. seeks to jumble by shifting the terms of the Question and his equivocating way of his giving the Sence of the Light within as one time to be Christ the word God the Work-man another time the Manifestation of Christ which is not the Work-man but his Work and Operation in the Souls of Men universally And W. P. to hide his Fallacy will rather have to be understood by the Light within every Man Christ himself the word God than his Illumination in every Man though contrary to what both himself and G. W. hath professed elsewhere who have affirmed that they are wronged by their Adversaries charging them with holding that Christ is in every Man Which say they we never affirmed that Christ was in every Man but a Light from Christ was in every Man and since that they vary it thus that they do not affirm that whole Christ is in every Man or in any Man though contrary to the Doctrine of their great A postle G. F. who hath affirmed Great Myst p. 249. that they i. e. the Quakers have whole Christ in them Christ-God and Christ-Man Flesh and Spirit which W. P. hath desended arguing that seeing they eat his Flesh it must be in them falsly reasoning from a Metaphorical eating to a literal Now if the by the Flesh of Christ which W. P. saith they have in them they mean not Christ's Body of Flesh which was Nailed to the Cross and yet have whole Christ in them both God and Man Flesh and Spirit it evidently followeth that that outward Flesh was not part of him for they have whole Christ in them God and Man Flesh and Spirit and yet they have none of that Flesh in them which was Nailed to the Cross besides how improper or rather absurd it is for W. P. to talk of whole Christ considered as the word God and measures or parts of Christ seeing the Godhead of the Word which is one and the same Godhead of the Father hath no parts nor passions as both the Doctrine of the Church of England and of all true Christian Churches doth hold though G. F. hath made the Godhead to have parts and that the Soul of Man is a part of God and G. W. hath affirmed that Christ suffereth by Mens Sins as he is God or in his Godhead See his Divinity of Christ Page 56. And let W. P. shift and shuffle and wind and turn ever so much he can never make it intelligible to any Man that the Light within simply as the word God and abstractly considered without all special Illumination and without the Doctrine of the Gospel as outwardly delivered us in the Holy Scriptures doth teach us and all Men all things necessary to Salvation seeing by his plain confession in his discourse concerning The general Rule of Faith and Life he acknowledgeth that the Light within by its common discoveries giveth not to Men the knowledge of Christ's Incarnation Birth Death and Sufferings but that they belong to extraordinary Revelation And therefore that knowledge and Faith to wit of Christ's Incarnation Birth Death and Sufferings by W. P's Doctrine is not necessary to his Salvation though he has a Historical Knowledge and Faith of it yet that is not necessary for it is not certain to him whither true of false he has no extraordinary Revelation of it and that in common to all Mankind teacheth nothing of it And W. P. and his Brethren are guilty of a great Fallacy and piece of Sophistry to cry out against all their