Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	evil_a	good_a	4,841	5	4.5571	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35120	The counterfeit convert discovered, or, William Haworth's book, entituled (The Quaker converted to Christianity re-established) refuted wherein his absurd assertion, viz. that our (own) righteousness consists in the gifts and vertues which the spirit of God works in our minds &c. is manifested ... / by John Crook and William Bayley ; also an answer to the postscript at the end of William Haworth's wicked pamphlet called An Antidote &c. by C.T.	Crook, John, 1617-1699.; Bayly, William, d. 1675.; Taylor, Christopher, ca. 1615-1686.	1676 (1676)	Wing C7199; ESTC R24285	95,721	143

if Good they ought to be consented to Evil the Quakers deny them to be c. Crook By the same Argument the Temptations of the Devil must needs be our Sin though not consented to which thy self denyes for he is either Good Evil or Indifferent b●t thou wilt not say He is a Good Devil nor yet an Indifferent One therefore he must needs be an Evil One and so are his Temptations I have already acknowledged That in a strict Sense as in themselves they are Evil yet not my Evil so as to damn or condemn me except I consent to them no more then Christ will save me except he be my Christ by being received into my Heart by a Lively Faith c. Thus I have Answered thy Arguments now a few words to some Passages to the same purpose in pag. 59. Haworth I grant that in case we yield not to Satan we are not guilty p. 59. Crook This is to fancy that there is something worse then the Devil for although we consent not to Motions to Evil yet we are guilty sayest thou but if we do the like to Satan we are not guilty according to thy Judgment Haworth May I not say it s casier to resist the Devil or Tempter then these viz. Motions to Evil these are so near close and continued p. 59. Crook This doth not only make the Effect of Evil worse then the Cause but also supposeth that when Christ conquered the Devil he did not overcome the worst Enemy of God and Mankind And further as if the Devil was at a distance and as unconcerned when these work strongest but if bare Motions to Evil be worse then the Devil and the Sin of those that consent not but judge and deny them then it s no matter who consents or who denyes if he that denyes sins as well as he that consents But supposing thou art one of those that regard more who speaks then what is said I shall conclude this in the words of a Doctor of your own and I could wish the Professors of our Dayes were of no worse Spirit and Temper viz. Dr. Priston pag. 222. of Man's Vprightness c. saith he ●t is not the having Impurities in the Heart that makes the Heart imperfect but it is the suffering of them to be mingled even with the inward Frame of the Heart And again in the same page on Mat. 5. where it is said That which comes from within the man as Adultery Fornication c. they defile the man The Meaning saith he is this When Sin riseth in a man from day to day if he cherisheth Sin and entertaineth it and suffereth Sin to dwell and abide in his heart quietly without Disturbance if he suffers them to be sudden in as it were now they defile the Heart but if Sins arise in the Heart and he continually resist them he continually cast them forth he continually cleanseth and purifieth himself from them such a man is not defiled with them nor is his Mind defiled nor his Conscience defiled but notwithstanding this continual Ebullition of Evils that I may so call it saith he he is a Man of a Pure Heart and Perfect with God c. Agreeable to this are the Words of Dr. Taylor cap. 6. Of Original Sin he saith A vicious Nature or a natural Improbity when it is not consented to is not a Sin but an ill Disposition c. Sin is contrary to Virtue its Sin to Consent but Virtue to Resist I have been the larger upon this Subject because if Motions to Evil in Unconsenting Persons be not sinful then Perfection is attainable in this Life And the contrary Doctrine that pleads for a necessity of Sinning while we are here in this Life falls to the ground with that Opinion which damneth Infants that dye in the Womb or soon after they are born both which may be razed out of such Professors Creed as sorraign unknown to Christ and his Apostles and to the true Church some Centuries after their decease For as one saith God ha●h not made Necessities of Sinning for whatever he hath made necessary is as innocent as what he hath commanded it is his own Work and therefore he hateth nothing that he hath made and therefore he hath not made Sin John Crook William Haworth's Scoffs Falshoods and Slanders Haworth FAlse Prophets as thou and others c. who would not think John but thou art beheaded c Epistle pag. 6. Crook I bless God I have obtained Mercy to part with that Wisdom which is from below for that which is from above and if thou in this Sense hadst been beheaded thou wouldst not have scoffed at my words that were spoken only by way of Allusion not exclusive of the Outward Sufferings of the Martyrs yet I have no Ground to believe as thou dost that by beheading is meant cutting off that Outward Member of the Body no more then that plucking out the Eye and cutting off the Hand which Christ speaks of is meant of dis-membring the Outward Body Haworth Thou saidst David was out of Covenant when under his Temptations c. Ep. p. 2. Crook I said While David's Murder and Adultery was unrepented of at the same moment of time he could not be in the same Sense both in a saved and condemned Estate Haworth O cease John cease perverting the Right Wayes of God pleading for Nature in Opposition to the Grace of God c. Crook This is falshood for the Light I plead for is supernatural and Experience proves it inasmuch as it checks and reproves for consenting to the Inclinations of the corrupt Nature I never believed or affirmed otherwise Haworth This Spirit hath carryed you forth most especially in Reviling and Opposing the best People in the World the Godly in this Nation c. Ep. p. 4. Crook This is false for it is not the Good in any that we oppose but what God first shewed us to be Evil in our own Particulars and then required us to shew it to others also that were guilty of the same and we durst not but be plain and faithful therein Haworth Turning the God man into the Reason Conscience or Soul of Man making them all one and God the Spirit the same with this that is in every Murderer Robber c. goes with the Damned to Hell remains with them there c. Epist pag. 6. Crook This is false for it cannot be proved that ever I either said or writ so Haworth O John how hath Pride and itch to be a Teacher of Allegorical Mysteries transported thee to be accented a profound Doctor Ep. p. 8. Crook This is both false and rash Judgment Haworth If thou wouldst return John it would be better with thee then it is now Crook This is false for when I was in your Way it was worse with me and I am sure few either Pastors or People are better but many worse then those I walked with Haworth And knowing how frequently you

thou hast set up a few Prophets at Devon-shire House c. G. F. said the Man in the Male and the Man in the Female may speak and so interpret Scriptures in your Meetings c. Thou playest the Hypocrite John if thou wouldst not juggle and play Legerdemanin c. Crook These are invented Forgeries Falshood Perversion and Reviling c. Haworth p. 24. Are not the Scriptures and Christ mightily obliged to you Infallible Doctors that will condigne to own such Fragments and a Book patch'd up of so many Scraps to help a little when the Church had lost the Life of the Spirit c. John Crook replyed to one that charged him with it at Hartford that if these were his Words it was not his Judgment Crook These are light scoffing Words for which thou must come to Judgment notwithstanding thou wouldst father them upon me but I deny thy Slanders c. Thou hast heard me several times with many Professors in Hartford besides Friends is it probable I should ever speak such Unsavoury Words and they should escape the Press 14 or 15 Years and that W. H. and his Followers should after this go to hear such a man as I. Crook that as thou sayest speaks so scornfully of the Scriptures as to call them Scraps that it should never be printed till W. H. falling out with the Quakers undertook it I remember about 14 or 15 Yearssince or there abouts that I spake something of Eusebius's History touching the Dispersion Gathering together of the Scriptures possibly I might say to the man he speaks of repeating my Words wrong and yet justifying his own Repetition to put an End to his Contention that these were not my Words for it is not my Judgment and this is to say no more then thy self implies by the Word If they were my Words which argues my questioning whether they were so or no. Now what Fault is this that it must be proclaimed in print The worst that can be made of it supposing it true as it is not amounts but to this viz. Iohn Crook's Meaning was better then his Words then with the Younger Brother in the Gospel Iohn Crook is to be justified rather then those Hypocrites who like the Elder Brother say I go Sir but went not and then such now that exhort their Hearers to follow Christ fully and obey the Scriptures constantly but withal tell them it is impossible to do either in this World Therefore I would advise every well-meaning Abimelech to take heed that at any time his Meaning be not better then his Words for if W. H. hear of it as Doeg to Saul he will tell it to the World if possible to do thee a Mischief although it be 14 or 15 Years after But William how much Esteem soever thou pretendst to have of the Scriptures methinks thou shouldst not have so little for Christ as to name and prefer them before him this is no Sign that thou art an Infallible Doctor as thou scoffingly speakst of the Quakers Haworth p. 25. The Quakers never do confess Sin there is no more worth in the Blood of Christ in the Quakers Account then in other common Blood c. I find W. Bayly and J. Crook Brethren in Iniquity more Ignorant then School-Boyes Jesuit-like c. O horrid Blasphemy c. Crook The Cause of all this is from his own Words viz. The Heathen saw in the Deity a Vengeance ready to punish he saith W. B. applies this Sight in the Deity to the Light that was in their Consciences believing the Light to be God c Consider Reader 1 st Whether the Heathen could see what was in the Deity without some Light coming from the Deity to discover it 2 dly It 's called something of God in them Rom. 1.19 or that which may be known of God in them 3 dly That of God is called the Truth ver 18. 4 thly The Scripture calls the Knowledge of This the Knowledge of God ver 21. These things rightly considered what cause hath this man for all his Slanderous Terms Haworth p. 28. Thou dost make the Faith of Pharisees as good as the Faith of any of the Godly in the Nation c. Ah John what meanst thou to turn the Scoffer like Julian c. Ah Joh. Crook thou art levened in thy Mind with Hellish Socinianism c. And whatever thou pretendest it 's but to blind the People c. p. 29. Thou discoverst thy self to be a Papist c. How sad is is that every Truth must be struck at by a new Sort of Papists c Crook Besides his Falshoods and Slanders take Notice it 's W. H's Faith I have now to deal withal who thinks himself to be as Godly a man as any in the Nation as himself saith c. Haworth p. 30. Enough if thou wast but real in thy Expressions c. What a Knave is he c. There is no End of thy Dissembling it is a professed Trade thou drivest as the Mountebancks up and down the Country c. Crook When enough is said by me then my Reality is questioned and the Slander of a Knave fixed upon me and when I speak more then he would have me then he brands me with Papism and Hellish Socinianism Mountebank c. But let our Hearers judge who can best tell our Trade and yours what Sallery and other yearly Charges they are at to maintain such Physicians as keep them alwayes in Cure and put their Texts as Medicines to Sale yet tell their Patients it is impossible to make them whole c. Haworth p 30. Thou mistrusts God John c. and hear the Old Fox bark Christ being within there is Iustification c. Crook Contradiction is the Companion of Falshood for in the same page he himself saith that by Faith Christ dwelt in our Hearts and now scoffs at these Words viz. Christ being within there is Justification c. Haworth p. 32. This is John Crook 's Application of the Spirit deny Penington 's Divinity if thou darest c. When John Crook prayeth or preacheth it is Christ prayeth and preacheth not John Crook and that Christ and he are both one Person such Monsters have been amongst the Quakers c. p. 33. Crook When he can gather nothing out of my Books to asperse me withal then he perverteth others words and fathers that Perversion upon me but let I. Penington interpret his own words who best knows his own Meaning and then they will speak as plain as mine which W. H. cofesseth to be true See I. Penington's late Book entituled The Flesh and Blood of Christ This man acknowledgeth that such Doctrine is not now nor never was preached among Right Quakers but by such as have been Monsters amongst the Quakers but let him hear Dr. Sibbs Soul Conflict p. 219. It is Sacriligious Liberty that will acknowledge no Dependence upon God we are wise in his Wisdom and strong in his Strength who

might not work Virtues in our hearts which we express in our Lives and yet these be but our own Righteousness yet he here saith none ever did or can shew forth Christ's Virtues in their Lives that were not first justified by imputed Righteousness Haworth The Spirit gives Wisdom in this Doctrine of Imputed Righteousness and hereupon comes Life and Peace Rom. 5. so that Life and Peace ariseth not by looking to this Wisdom and spirituallity for that is imperfect c. p. 40. c. Crook So then that which Christ works as thou speakst elsewhere and the Spirit gives is in thy Account imperfect whenas the Scripture saith Every Gift of God is perfect Haworth We are treating of Righteousness imputed to them that have Faith now can any have Faith and have the Gifts of the Spirit taken away c May not the Gifts and Virtues of the Spirit remain in us and we thereby be sanctified and yet not justified by that Righteousness within but by that without us which is the Cause of Sanctification p. 40. Crook Page 35. he acknowledgeth Christ to be the Author of all Righteousness and I shewed under Title Rejoynder how that himself proves the outward and inward Righteousness to be one before he said We must be as free from all good when this Righteousness is imputed as Christ was from all evil and now he saith we must have Faith and the Gifts and Virtues of the Spirit remain in us and we thereby be sanctified he saith it is imputed to them that are sanctified and yet affirms it is the Cause of Sanctification what is Faith the Gift of God and a part of Sanctification and must first be received before this Righteousness is imputed and yet calls it the Cause of Sanctification Why then dost thou not say in Plainness that this Righteousness is imputed and we justified thereby before Faith or Sanctification while in Sin and Rebellion against God Which is the thing thou believest but art afraid to tell the World so Haworth God himself is the Author of them viz. the Gifts and Virtues that the Spirit works in our Minds c. I cannot say that the Righteousness which the Spirit works in us is the same but different from the Righteousness that was personally wrought out by Christ c. Crook Is God himself and his Spirit the Author of our own Righteousness which the Scripture calls filthy Rags I deny that and that the Gifts and Virtues which God himself works in our Minds are in Scripture called ours as man's own Righteousness and it is Confusion in thee to call them so how come they now to be so different thou saidst before they were contradistinguished and are they now different being the same God and Spirit works them all as thy self confesseth and not the same in Nature or is different and distinguished all one with thee Haworth Now the Righteousness of Christ is not in our Minds at all but in his own Person c. p. 6. Crook False Doctrine and Confusion and quite contrary to what thou saidst p 34. viz. But indeed this Righteousness is not at a Distance from us but put upon us by the Father's Gift as Jacob's Mother put Esau 's Garment upon him c. and now it is not in our Minds at all but in Christ's own Person and yet affirmest in thy Book that Christ's Person is in Heaven afar off as the Tendency of thy Words are at the End of page 34. Is not this thy unhappy Attempt to be so unsuccesful in all thy Designs Haworth Paul calls them viz. The Gifts and Virtues Christ and the Spirit works in our Minds his own Rigteousness Phil. 3.5 Not having my own Righteousness which is of the Law p. 47. c. Crook Is there no Difference between the Gifts and Virtues which Christ and the Spirit works in our Minds and the Righteousness of the Law that Paul there speaks of let the Reader judge what a Preacher thou art But let us hear Augustine viz. lib. de Gratia libere arbitrio Quid est non habens meam justitiam quae ex lege est cum sua non esset lex ipsa sed Dei nisi suam dicit just itiam quamvis ex lege esset quia sua voluntate legem se posse putabat implere sine adjutorio gratiae quae est per fidem Christi i.e. What is it saith he not having my Righteousness which is of the Law whereas the Law was not his but God's but that he calls it his Righteousness although it was of the Law because he thought that by his own will he could fulfil the Law without the Help of Grace which is by the Faith of Christ Haworth Only they prepare the Soul for Blessedness viz. Purity of Heart Poverty of Spirit c. p 47. Crook Before he said We must be as much without or as free from all Good when Christ imputes his Righteousness to justifie us as Christ was without or free from all Evil and now there must be Poverty of Spirit and Purity of Heart c to prepare the Soul for Blessedness Oh Unhappy Man and Unstable Haworth Thou still concludes that there is no Possession of Christ's Righteousness that none have any Enjoyments that are veal c. p. 48. Crook I may well conclude so when in pag 26. thou fayest The Righteousness of Christ is not in our Minds at all but in his own Person in Heaven afar off Haworth Let me add this as an Antidote still that the reality of our inherent Righteousness will not make it perfect p. 48 c. Crook This he calls an Antidote as if he had given some Poyson before and yet he confesseth over and over That it s wrought by God himself by Christ and by the Spirit and is Reality in the abstract yet now it is not perfect and all the Fault is because it is so near us if it were but far enough off he would like it better as I suppose but I never that I remember read of any before that called the real Work of God himself of Christ and of the Spirit imperfect Is this thy Antidote I dare say the true-experienced Christian will never drink it down though thou sayest we may be comforted by it Haworth We ought not to trust to our Repentings Believings c. for they are imperfect p. 49. c. Crook Is there no more difference between trusting to our Repentings and trusting in our Repentings if I do not trust to it in some sense how can I be assured its right If he that hath true Faith must not trust to it viz. that it is true then he must be distrustful of it and so continue in Un belief What Confusion is this Is the Gift of God imperfect Why then doth the Apostle say Every good and perfect Gift is from above and cometh down from the Father of Lights James 1.17 Haworth The Phrase in Isa 64.6 which thou in Scorn often