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	sin_n	2,605	5	5.5309	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

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

the Sentence of Eternal Judgment and Condemnation and this is spoken to thee in Love to thy Soul if thou canst receive it but however I am clear of thy Blood if thou perish as sure thou wilt except thou Repent speedily Written the 24th of the 4th Moneth 1676. by a Lover of Truth C. Taylor A Postscript Reader BY this time thou mayest be sensible not only of the dirty Puddle of abusive Language and ilfavoured Names which my Adversary hath cast upon me through his whole Book but also of his own Confusions and Contradictions to himself so that thou need not ask the Reason why I answered his Book no sooner the Proverb being at hand to inform thee viz. That no man makes haste to that Market where nothing is to be bought but Blows It hath been said He that will make a good Souldier of Jesus Christ against Errors c. must first conscientiously study the Christian Art and Method of this Warfare otherwise they may easily build up what they go about to throw down and make Balaam 's haste who was sent to curse and yet in Conclusion blessed altogether Numb 24.10 Like Effects have still attended such malicious and unexperienced Undertakers being too much of Jehu's Temper to be good Souldiers under Christ's Conduct for that Spirit cannot endure to march against his Enemy with a Sober Pace but had rather be tossing Fire-Balls and Granadoes then gently perswading from Sound Judgment and Good Experience in the Spirit of Meekness For Few men's Errors or Mistakes saith one find Access to their Judgments but by the Way of their Affections nor will it be easie for men to come at Errors c. to disthrone them but by making their Approaches the same Way I mean by making Friends of their Affections that they may not side with their Judgments against them There is an Art saith the same Author as well of Composing Differences of Judgments as far as Composure in this Kind may with the Honour of Truth be admitted as of Opposing that which is not meet to be admitted to Composition But my Antagonist is not like to attain this Art while he goes about to convince men by False Accusations and Bad Language I know no Reason why he should so account me his Enemy and such a one as he can scarce invent Names odious enough to call me by but also represents me not fit to be conversed or eat and drunk withal except it is because I have told him the Truth without Flattery and then it may be true according to the Latine Proverb Obsequium amicos veritas odiu on parit i.e. Flattery gains Friends Truth makes Foes I have not knowingly wronged him in any thing and if it be thought I have dealt too sharply I desire the Reader to consider my Provocation My Inclination Temper is as much as may be to live in Peace and Love with all men and therefore had not my Adversary's often boasting and daring Invocations for my Answer as I hinted to the Reader before necessitated me to the Publication thereof I should have born all his Abuses if God had given leave and in Silence have buried his whole Book notwithstanding the Answer had lain so long by me And whereas the man's Confidence in his own Abilities hath imboldned him to promise an Answer to whatever Questions I should propound unto him therefore Lest either he should think himself so perfectly instructed in all Points of Divinity that nothing can be added to him or all others so much below him that he is able to resolve all their Questions whatever may be proposed to him I have instead of his thirty Queries to me that I have answered propounded half the Number to him if he think them either worth his Answer or Consideration they are as followeth Query 1. WHether thy own Author Doctor Stillingfleet saith true in his 172d page if I mistake not of his Discourse of the Sufferings of Christ viz. But above all things it is impossible to reconcile the Freeness of Remission with the full Payment Qu. 2. Whether notwithstanding Nature and Will be two things really distinct the one from the other in the Creature yet in God by Reason of the Infinite Simplicity of his Essence or Being they are not so but one and the same Qu. 3. Whether thou dost not believe that all Contingencies and Things done or that come to pass in this World were not necessitated thereunto by an unavoidable Decree or Destiny so that no man could do more Good or less Evil then he doth If yea then why did not Saul come down to Keilah and the men of Keilah deliver David as the Lord had told him viz. 1 Sam. 23.11,12,13 and then Qu. 4. Whether Christ when he wept over Jerusalem was not either ignorant of this Decree or delusive in his Wishes when he said O that thou hadst known in this thy Day the things that belong to thy Peace c Qu. 5. Whether thou dost not believe that God hath elected and decreed such a determined Number of Persons meerly out of his own Prerogative that those and neither more nor less but those shall be saved If yea then Qu. 6. To what End is all preaching with those general and frequent Exhortations to Holiness and Conditional Promises of Reward to the Righteous and Conditional Threatnings of Eternal Damnation to the Disobedient and Rebellious Qu. 7. Whether thou dost not believe that God loved David as well or as much and that his Salvation was as sure when he was in the Act of Adultery with the Wife of Uriah as at any other time either before or after the Fact Qu. 8. Whether thou dost believe that those Sentences and Phrases in Holy Scripture viz. Christ tasting Death for every man and Dying for all and his being a Propitiation for the Sins of the whole World c. intend any more or otherwise then the determined Number expressed in the fifth Query If so then Qu. 9. Whether thereby thou dost not only make those Phrases and Sayings delusive but makest the dear Son of God to suffer and dye to secure those that his Father had secured before by an eternal and unchangeable Decree Qu. 10. Whether thou dost not believe that there are some Reprobates and those not a few towards whom God sheweth no Patience or Long suffering at all imagining that many Infants of dayes yea many immediately from the Womb are sent to the Lake that burns with Fire and Brimstone for evermore Qu. 11. Whether according to thy Belief of Personal-Election and Final-Reprobation God doth any more in the Procuring of Conversion and Salvation then in the Reprobates Impenitency Damnation Qu. 12. Whether in the Conversion and Salvation of the Elect according to thy Faith God hath not absolutely and antecedently without the Fore-sight of any Good Deeds of theirs resolved upon and by irresistable means in their several Generations draweth them to believe repent and endure to the End that so they might be saved and his absolute Decree accomplished Qu. 13. Whether on the other side it is not thy Faith that the Damnation the Sins and the Final Impenitency of Reprobates God hath of his own Will and Pleasure peremptorily decreed this his Decree he executeth in time drawing them on by his unconquerable Power and Providence from sin to sin till they have made up their Measure and in the end have inflicted on them that eternal vengeance which he had provided for them If so Qu. 14. What Difference is here in the Course which God taketh for the Conversion and Salvation of the Elect and the Abduration and Damnation of Reprobates Therefore Qu. 15. What hindereth but God according to such Principles and Grounds may as truly be stiled the prime Cause and Author of the sins of the one as of the Conversion of the other John Crook THE END ERRATA Ingenions Reader THere are a few Faults escaped the Press which thou art desired to correct some whereof are as followeth Page 10. line 35. blot out no. p. 12. l. 25. read had been p 18. l. 17. read Faldo and Hicks c. p. 44. l. 6. read Habit p 67. l. 27. for Glorified read Glorifieth p. 69. l. 23. for them any read the many p. 73. l. 24. read goings forth p. 76. l. 17. for Comforting read Converting The rest may be easily discerned and corrected from the Sense of the Matter