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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	effect_n	sin_n	2,000	5	5.1557	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54199	Quakerism, a new nick-name for old Christianity being an answer to a book entituled Quakerism no Christianity, subscribed by J. Faldo : in which the rise, doctrine and practice of the abused Quakers are truly, briefly and fully declared and vindicated from the false charges ... made by that adversary with a key opening the true meaning of some of their doctrine ... / by one of them and a sufferer with them in all their sufferings, William Penn.	Penn, William, 1644-1718.	1672 (1672)	Wing P1347; ESTC R30094	154,759	271

Justification that is to the Blotting out of former Iniquities for if Men could do more a thousand-fold then they do and that it were never so acceptable it is but their present Duty and cannot have Vertue enough in it to answer a present Obligation and cancel the old Debt of Disobedience too God only upon Faith in his Goodness Mercy and Holy Promise can give Remission Pardon or make free from the heavy Debt Transgression hath brought upon us and that not as thereby meriting but as obtaining such Remission from God upon his own free tender This is Evangelical Faith and Righteousness too of which Abraham was a Partaker as well before as after Circumcision that he might be the Father of all § 5. But Justification is not only taken for Remission of former Sins and Accounting of Believers as if they had never transgrest that is Righteous but for that Regenerate and Clean State of Soul and that Access to and Acceptance with God respecting Daily Duty In which sense no Man nor Woman ever was or ever will be Justified another way then by Inward and Real Righteousness Nor in this sense can any be further Justified and Accepted then as they are thus purified and regenerated Since it could be to say not only that God upon Repentance of former Sins and Belief in his Promise has blotted out their Iniquities which may be whilst habitual Sin is yet but a working out and not quite overcome for that is true enough but that God accepts such as purified sanctified and regenerated the other sense of Justification while they are actually Impure and Unregenerated this we abominate and then which nothing can be affirm'd more Reproachfull to and Destructive of his Eternal Holiness § 6. Having thus explained and exprest what we understand by the Word Justification I shall declare How far we believe Christ Jesus our Lord respecting his Coming both in the Flesh and Spirit influenceth into our Justification as the Priest terms it The Seed afterwards call'd Christ was and is God's free Gift Promise and Covenant of Light by whom alone Remission Justification and Eternal Salvation did or can come to Mankind That in the Fulness of time a Body was prepared in which he came to fulfill the Fathers good Pleasure that he preacht the Promise of Remission of Sin and Salvation to as many as believed in him and took up his Cross and followed him confirming the same by many Miracles For this Doctrine of Redemption and asserting himself to be the Off-spring of God one with God to whom all Power in Heaven and Earth was committed the Jews persecuted him stigmatizing him with the Name of Blasphemer and at last apprehended and crucified him We do say then that Faith in the same Christ who then appeared who so preached worked Miracles and lay'd down his Life for the World and not in another does give Remission of Sins and as follow'd as become all true Disciples Eternal Salvation yea that Outward Blood was then and is now to be reverently believed in as a Seal Ratification and strong Confirmation of that glad Tidings of Remission of Sin and Eternal Salvation which he held forth in the Name of his Father to those who would take up the Cross and follow him And therefore with good reason was Remission of Sins preached in his Blood because it was the most visible eminent Act of his Life both fittest to recommend his great Concernment for poor Man and confirm the Truth of that blessed Gospel he preached to him in the World § 7. And as for Satisfaction Though we deny any strickt and rigid Purchase as carnally understood and irreverently held by many yet that the Offering up his Innocent Life did and doth turn to Account to as many as truly receive him we faithfully believe yea that he did bear that for Man I mean his Iniquity he could not for himself And has by that Suffering obtained precious Gifts that is that Victory Man could never have obtain'd yet still we do ascribe all that was done but instrumentally to the bodily Sufferings and principally to the Will of that Divine Life whose Body it was which offered it up and by the which Will it was Sanctified and so acceptable with God Otherwise more nay all would be ascrib'd to the Body which I affirm to be Blasphemy it self for it was not the Body eminently which saved the People from the●r Sins but that which dwelt in it whose it was so that though the Body bore the Name of the Whole yet was it not the Whole but by Syneedoche a part for the whole which is very familiar in the Scriptures § 8. To his Spiritual Coming into the Soul do we ascribe the Inward Righteousness We say That Christ as he is the Light Power and Righteousness of God being received into the Soul and diligently obey'd and communed with he doth first Convince of Sin then brings Trouble for Sin and Sin thus becoming a Load to the Soul he administers Strength to shake off every such Load and Burthen and to conquer and subdue the Power of Sin and Satan in the Soul In which sense he is more properly and particularly a Saviour when he binds the strong Man spoils his Goods casts him out destroys the Works of the Devil finishes Transgression and brings in Everlasting Righteousness Otherwise in vain would he have that Title And thou shalt call his Name Jesus for he shall save his People from their Sins not the Effect Eternal Death without the Cause Sin For the Wages of Sin is Death As men sow so shall they reap And a dreadfull Disappointment will it be to the Hypocritical Professors of this day that dream of Justification Redemption and Salvation and are yet carried away with the Temptations of Satan at his will being ignorant of the inward Power of Christ to bruise the Serpent's Head To conclude that Righteousness which Christ as God's true Light Power and Righteousness works in us therefore is not of us is that which alone brings into true Union with God and Membership with his Unspotted Church consequently no Man without that Qualification can be so accepted with him or have Access to him for God is of purer Eyes then to behold Iniquity and without Holiness no Man shall ever see the Lord. But let none mistake me I do not intend that who is not quite Perfect is altogether to be condemned by no means but that Man is only so far accepted of God as he is really Regenerated and Beautified by the internal Righteousness of Christ And to this purpose is that other Scripture he quotes against us That as Sin has reigned unto Death even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord For all Men having actually sinned and Sin so becoming inherent Grace that teacheth to deny all Ungodliness and Worldly Lusts and to live Soberly Righteously and Godly which is that Righteousness should also reign in all

Apostolical or primitive Christianity And this shall close our Chapter and my honest and clear Answer to the second part of his Discourse which makes up more then three parts of four of his Uncharitable and Disingenuous Treatise AN APPENDIX Being A Reply to that last Part of his Book which pretends to answer the first of my Spirit of Truth Vindicated entituled An Examination of the first part of W. P's Spirit of Truth c. with a Rebuke of his Exorbitances § 1. THough there has been no Adversary which has fallen to my share that has shown more Incivility and less Learning a thing he pretends to in Answer to any of my Books then J. Faldo has done in this last part of his Quakerism no Christianity yet how little soever I have at least to bestow upon him I desire to manifest more Temper Truth and Civility then to recompence him with that Ill-bred Language those School-puns and loose irreverent if not prophane Sayings amidst the most weighty Matters it hath pleased him to give me for a great share of his Answer to the first Part of my Book I will rather betake my self to single out the Strength of his Objections if any there be and bestow my Time in Vindication of the Truth then to rail revile undervalue and stigmatize with I know not how many disgracefull Epithites a Way that never yet reacht into any Man's Conscience And this Ken I have of J. Faldo That all his Discourse of Christianity interlined with so much Babling Prattle and base Abuse would never move a sober Turk and a Banian is a Saint to a Congregation of such kind of Christians § 2. He tells me he expected great Things when first he set about to read my Book and began to stagger in his Mind as to that Ingenious Piece call'd The Spirit of the Quakers tried or to that purpose But knowing himself better I hope he will excuse me if I do not believe him He never had that Opinion of any thing writ in Defence of a People he testifies such irreconcilable Hatred to which is none of the meanest Blots in his Scutchion Pen the Answerer if he were not furnisht with Fore-head and Tales beyond measure his Pamphlet would have had nothing remarkable in it Whether this be most a Lye or an Abuse I know not perhaps the Reader may but sure I am there is more of both then stands with true Christianity to give a comprehensive Under value of what he can never answer which perhaps goes for one among such as have Faith in him or know no better § 3. But he is angry at my Stating the Question thus Whether God's Holy and Unerring Spirit is or should be the proper Judge of Truth Rule of Faith and Guide of Life among Men especially under the Administration of the blessed Gospel of our Lord and Saviour Jesus Christ or no. I affirm it and proceed to prove it by Scripture and Reason Upon which be pleased to hear his Reflection and from hence make a Judgment what that Spirit must be that should so pretend to answer my Spirit of Truth c. Considering his Words foregoing which are too many and too worthless to transcribe And what he drives at in the handling of this Question I never read one so lame and deformed in my Life come forth with such State and Confidence and such a train and rout of Mediums as deformed as it self There is in it neither Logick nor Honesty Certainly if he had not turned Quaker and in that Fall put all out of joynt he could not likely after such good Nursing have been thus lamentably cripled in his Intellects and somewhat besides One would think the Strain of this Comment were Answer to it self Why so much flourish and little done Must Noise supply the Absence of Reason and base Reviling go for Confutation Shallow Man what Lameness is there in the Question I profess I see none nor has he so much as pointed at one Limb that is defective in all this Rabble of Reflection I have neither Logick nor Honesty It had been to be wish'd that he had shown more of both in saying so or held his Tongue But my turning Quaker has put something out of joynt But what I know not unless the good Opinion I once undeserved had of such Mountebank Priests But give him his due he is the first Man that ever acquainted me with the Ground of Cripling I was never yet wise enough to think it a Natural Effect of Ill-nursing only through Carelesness in Nurses Falls and the like have brought it I perceive he is not only a Wel wisher to Physick by his hard Word Ebullitions but a small Pretender to Chyrurgery by his Terme out of joynt when he has given better Proof of his well-setting to rights his own dis-joynted or if he will dislocated Cause with that of Chistianity he may better set up for a Religious Bone-setter and in the mean time he can pass but for a Pretender But I have no Logick And why Because I say pag. 37. there is no more Difference to me between a Judge Rule and Gaide then essentially there can be in the Wisdom Justice and Holiness of God he should have added sayes J. Faldo nor between Truth Faith and Life amongst Men. I would know of any Man that can think himself capable of judging in the plainest Case if this be an Answer to my Argument I said then I do again that there is no more Difference in them respecting the Principle then essentially there can be in the Wisdom Justice and Holiness of God which are but so many Words to express the Perfection of one and the same Being for he is all and that in all Wise in being Just and both in being Holy They are inseparable for That which gives me a right Sense or Judgment of Truth from Error is as well to me a Rule what I should believe or dis-believe and a Guide what I should practise or not practise as at first it was my Judge of what was Truth from what was Errour All which sober and indeed unanswerable Arguing he thought fit to over-look which is very Disingenuous I say that the same Spirit which is a Judge is a Rule and Guide even in that very Act when it is a Judge and that unavoidably Therefore to distinguish them is frivolous and to maintain one to be a Rule and another a Judge is absurd and heterodox For his Addition it is not hard to answer That there is more Difference between Truth Faith and Life for one may be without the other two I mean Truth abstractly But if it shall be understood of Truth received into the Heart I say that there is so great an Affinity between Truth true Faith and an Heavenly Life that they follow each other almost at an instant and cannot be separated from each other § 4. But he is Angry that I should use these Words of Lord