Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	instrument_n	justification_n	2,903	5	9.7467	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87658	The pretended antidoe [sic] proved poyson: or, The true principles of the Christian & Protestant religion defended, and the four counterfit defenders thereof detected and discovered the names of which are James Allen, Joshua Moodey, Samuell Willard and Cotton Mather, who call themselves ministers of the Gospel in Boston, in their pretended answer to my book, called, The Presbyterian & independent visible churches in New-England, and else-where, brought to the test, &c. And G.K. cleared not to be guilty of any calumnies against these called teachers of New-England, &c. By George Keith. With an appendix by John Delavall, by way of animadversion on some passages in a discourse of Cotton Mathers before the General Court of Massachusetts, the 28th of the third moneth, 1690.	Keith, George, 1639?-1716.; Delavall, John, d. 1693.	1690 (1690)	Wing K192A; ESTC W42984	110,748	234

the adopted because I said Christ hath left his spiritual goods as Justification Remission Adoption and Eternal Life to his Brethren by spiritual Regeneration and since ye deny this ye must allow That Christ giveth Remission Justification Adoption and Eternal Life to such who are not spiritually regenerated which is a Contradiction to your own Doctrine And your own Doctrine distinguisheth betwixt Regeneration and Adoption Ye grosly abuse me in saying I confound Justification and Sanctification alledging I fall into down-right Popery for on the contrary I assert Justification as it is opposed to Condemnation and according to the most proper and frequent use of the word is distinct from Sanctification as thus Justification is Gods act of his free Grace whereby he forgiveth the sins of all true Believers and Penitents and accepteth and owneth them to be righteous in Christ being cloathed with Christ and his Righteousness imputed freely unto them and whom he hath truly sanctified and begot into a true and real state of inward Holiness Righteousness so that true inward Righteousness and Holiness or Sanctification i● not the Foundation of Justification but a Condition Qualification required in order thereunto and I place inward Righteousness and Holiness no other way than Faith by which men are justified to wit as necessary Conditions and Instruments of Justification all true Believers are cloathed not only with Ch●ist imputed Righteousness in respect of wh●t he hath done and suffered for them ●ut with Ch●ist himself in-dwelling living and ruling in their h●arts making them really hol● and righteous and this is a double cloathing unto them or as the Scarlet that is of a double Die where-with all the true Child●en of Jerusalem from above the Mother of all the faithful are cloathed so that they are not afraid of the Snow according to Prove 31.21 But all such who think that the alone Righteousness of Christ without them while they are not inwardly cloathed with real inward Righteousness will cover them will be greatly disappointed True inward Sanctification and Justification though distinct yea are not divided nor is the one perfect without the other he who is imperfectly sanctified cannot while such be perfectly justified Sanctification is ingredient in the Object of Justification and so is distinct from it for it is only the holy Man whom God justifieth by his act of his free Grace and Favour And therefore Sanctification is in the priority of order tho' not of time before Justification as the Object is prior in order to the Act for as God condemneth none but him who is wicked so he justifieth none but who is ho●y and he justifi●th the Ungodly from their Ungodliness not in it viz. such who had been formerly ungodly being now sanctified he justifieth them and still Justification is as much the free Grace of God as our Sanctification yea both equally his free Gifts and Favour Note that Augustine cap. 26. de spir er lit doth acknowledge a twofold sense of the word Justified in Scripture 1. To make just by the inward effect of Righteousness wrought in men by the Spirit of God 2. To account reckon or repute to be just And many Protestant Writers of great note have acknowledged that twofold sense and for the first they cite Rev. 22.11 He that is just let him be just still or more justified Pag. 106. Ye say It is a great mistake in me to say that Faith is one hand to receive Christ and Love another and ye further say By Faith we receive Christ and by Love we serve him A very unlearned and foolish distinction do we not serve him both by Faith and Love Yea and we receive him by both Faith and Love and by both he dwelleth in our hearts And as ye bring no proof to contradict it so the truth of what I say is manifest for it is the Love of the Heart and Soul as well as Faith that qualifieth it to receive Christ yea Love doth most sweetly embrace Christ for it is the nature of Love to embrace its beloved Object the loving Parent embraceth the loving Child and the loving Child embraceth the loving Parent and one Friend embraceth another Friend and not only receiveth him into his House bu● into his Heart and the ●●ore one said The So●l is more where it lovet● than where it breatheth and al● sensible Souls who know in experience wh●t it is to love Christ wi●l contradict you and say with me That by and with their Love th●t he hath begot in th●m they receive Christ they embrace him and hold him as we●● as by Faith It s●emeth too much it is your want of s●iritual experience in this Love that maketh you talk so widely Yea Faith as it is a fiducial act of the Soul and of the Will and not a bare assent of the Understanding hath Love and Des●●e in it and belonging to the very natu●e and being of it as Augustine said What is it to believe in God by believing to love him and to go into him The virtue of divine Love doth wonderfully knit and unite the hearts of true Believers to Christ and one to another according to Col. 2.2 and this is felt by all that have any measure of the divine Love shed abroad in their hearts and if Love knit the heart to Christ by Love it receiveth him as that which knitteth the Graft to the Tree causeth the Graft to receive the Life and Substance of the Tree into it Ye say In my sixth Paragraph I give up the whole cause if I speak sincerely Answ I speak sincerely and acco●ding to the plain and genuine sence of all the words contained in it and yet I give up none of my Cause to you but still I differ from you considerably for I say in the same Parag●a●h T●at real inward Holiness and Righteo●s●ess as well as Faith are the Instruments whereby ●en are j●stified yet they are not the Foundation and g●o●nd of Justification And as thi● clear●th us of ●opery so it doth not make us one with you unless ye and not I give up your Cause for ye say Only Faith and not real inward Holin●ss and Righteousness a●e t●e Instruments of J●stification Pag. 107. That Paul and other Saints renounced inward Holiness and Righteo●sness after believing for being so much as Instruments of Justification ye can never prove though neither he nor they did build on them but on Christ the alone Foundation of Justification and of Sanctification and all other Blessings and Mercies and to be justified by Works is but a secondary Justification for inward Holiness and Righteousness planted and begot in the Soul is before Works of Righteousness as the Tree is good before it bear good Fruit and as some Worthy Protestants have said A good Tree maketh good Fruit but a Tree cannot bear good Fruit before it be good We are created by an inward Work of Christ's new creating unto good Works and therefore this new Creation

to so weighty a place of Scripture with divers others adjoyned But blind men cannot judge of Colours Pag. 29. My Comparison taken from the outward teaching of humane Sciences that presuppose some inward Principles of natural Knowledge in the Learners whereby to show the consistency and harmony of outward teaching of divine things and the inward teaching by the Spirit as presupposed in part and in the other part accompanying the outward Teaching ye understand it not and therefore ye call it Impertinent but impertinently talk against it for I do not intend by the same to hold forth any New Revelation of any new Doctrine as I have oft to●d you but a new Revelation of antient Doctrine and the comparison is proper and pertinent in this respect that as outward teaching of natural things require an inward Principle and light of Knowledge that is natural so the outward teaching of spiritual and divine things require an inward Principle of divine and spiritual Knowledge whereby to enable the Soul to perceive them otherwise a man could be no more capable to know divine and spiritual things than a Beast would be capable to know humane things for as the spirit of a man teacheth man things of men so the Spirit of God in men teacheth them who hearken thereto the things of God Pag. 31. Ye blame me for putting a scurrelous Title upon that ye call the reverend Assembly calling them Faith-makers who never pretended to any new Revelations of any article of Faith more than is contained in Scripture But as they pretend not to that so nor to any new Revelation or Inspiration of that Doctrine which is contained in Scripture and that is their great fault to deny all such Revelation even of that Doctrine there contained for without divine inward Revelation and Inspiration the true Faith of the Doctrines contained in Scripture canot be discovered no more than we can see to read what is printed in a Book without light and therefore their Faith is but a made Faith and also that in the ignorance and blindness of their minds they have made things Articles of Faith which are false and contrary to Scripture and therefore I am not to be blamed for so calling them Pag. 33. By your granting That there is a spiritual ●eeling and tasting and intuitive Knowledge of God and divine things ye give away your cause to the Quakers and contradict your grand Principle That there is no divine Immediate Revelation for intuitive knowledge is immediate and immediate knowledge must have an immediate Light and Revelation as when I see a picture of a man in a Table or read a discourse of him in a Book that knowledge of him is only abstractive and discursive as also when I see England only in a Map and that is but remote and mediate knowledge but when I see a man face to face in the clear light of the day and see the Land of England it self that Knowledge is Immediate and Intuitive But tell me in good earnest do ye indeed grant that there is an Intuitive Knowledge of God that is not discursive and abstractive that is certainly to see God and to hear him without a necessity of the interposition of words or other means I am sure this is Immediate Revelation and I am as sure that ye commonly deny it and tell People They shall no● hear God nor see him in this mortal Life for the vision of God is r●served to the future life as ye use to say But ye say and unsay the same thing a vice ye charge upon me but are guilty therein yourselves And granti●g it be so that we have no Intuitive Knowledge of any divine Truth whereof we had not a discursive Knowledge before this saith nothing against our Principle no more than that a man first hath a discursive knowledge of England before he see it We grant the discursive k●owledge is serviceable and commonly introductory to the intuitive and yet both may consist together though the intuitive excelleth the discursive as far as the sight of the Land of England excelleth the sight of the bare Map of it Discursive Knowledge cannot be without words or pictures of things and signs of them but Intuitive Knowledge can be without all words sign now if ye grant that men have a knowledge of God and Christ and divine Things without all words i. e. without the Scripture ye fairly give away your cause for if without Scripture then surely by Immediate Revelation for the Scriptures are the means ye say altogether necessary to obtain all the knowledge of God that any have or can have in this mortal Life But for the better Information of the Reader I say the Scriptures are the usual necessary means in God's ordinary way of working whereby men obtain the Doctr●nal and Disc●●sive Knowledge of the Christian Faith and Religion And seeing the doctrinal and discursive Knowledge is of great service to prepare the Souls of men for th● intuitive and sensible Knowledge o● God that cometh after that is an immediate enjoyment of him a taste and sight of him that he is good and gracious and also seeing this intuitive and sensible knowledge of God is gradual and is to encrease in the most advanced and that the doctrinal knowledge hath still a preparatory service to the same it followeth that the holy Scriptures have a preparatory service and use to Gods Saints while in the mortal Body yet in so far as the end of this preparatory service is answered by the Souls obtaining some degree of that intuitive and sensible knowledge of God by the sight and taste of him as inwardly revealed in and through Christ that immediate ●ervice and need of the Scripture ceaseth in respect of that degree of intuition sight taste and sensible knowledge of God that the Soul hath for that present time even as when a Husbandman useth many means instruments of Husbandry to procure Bread and other good Provisions for himself the use of these means and instruments are alwayes necessary at times and that frequently but there are times that he enjoyeth the fruits of his labours that he eateth and drinketh and is refreshed and when he sitteth down to eat and drink 〈◊〉 his Table he needeth not in those intervals of time to use his instruments of Husbandry as the Plow the Cart the Hoe c. nor so much as at that time to think of them And thus it is as touching the use and service of the Scriptures and other outward helps and means the use and service and profit of them is great to all the Saints and Children of God in this mortal life to the end of it even as the use of the Instruments of Husbandry is to the Husband-man but yet there are times of feeding in the House of God where the Souls of the faithful either together or apart eat of the heavenly Bread and drink of the heavenly Wine in the House and Kingdom

true Bishop or Preacher do equally require him to be really holy and pious and virtuous as to seem or appear so to be 1 Tim. 3.1 Tit. 1.7 8. A Bishop must be blameless c. sober just holy temperate c. he doth not say let him be a Hypocrite only let him seem to be so but let him be so Pag. 48. Ye say Grace hath a spiritual sence and when the Spirit of God influenceth it it can feel it Ye need to explain this further how Grace feeleth the influence of the Spirit is Grace an intelligent perceiving intellectual being doth not the Soul feel it or is it only the Grace that is sensible of the Spirits influence and the Soul insensible and stupid If a Quaker had so expressed himself ye would have called it Non-sence My application of H b. 12.27 to things of mens maki●g though ye call it most gross it is but your bare affirmation for why may not things of mens making be comprehended under thi●g made as well as the things of the old Law which though first appointed of God yet seeing men did seek to hold them up beyond their due season they were nothing as such but beggerly Rudiments and things of mens making and Christ ●aid Every plant that is not of my heavenly Fathers planting must be pulcked up and every work o● man wro●ght and not in the Wisdom Spirit and Power of God shall be burnt up Pag. 49. Ye grosly and most falsly accuse th● Quakers That they confound the witness of Gods Spirit and their own Spirit This is utterly false Pag. 50. Ye say The Spirit when he witnes●th doth it infallibly yet he doth not make our Spirits infallible Here ye use a little fallacy but it is a very thin fig-leaf and will not cover your Nakedness for though he doth not make the spirits of his Children absolutely and in all respects infallible yet when he speaketh to the spirits and hearts of his Children infallibly and fitteth and prepareth them to hear it and understand it have they not so far i● that particular thi●g or things an infallible knowledge and assurance for even among men he who tells me an infallible truth as that the Sun is risen and I hear him tell it and my sense of hea●ing i● sound I can say I did infallibly hear him for to say the Spirit is only infallible to himself but giveth us no infallible knowledge and ●aith of what he saith is most ab●ur● for all that t●ue real Knowledge and Faith ●hat God giveth to men is infallible and to think otherwise reflects upon Gods goodness wisdom and veracity for why should the infallible God give men only a fallible knowledge Well then let it so remain that your Doctrine is All the Knowledge and Faith that ye have of God and Christ and Christian Doctrine is fallible and may deceive you and be only a fancy or dream How will this relish to sober Pro●estants Is not this rather with a witness to betray the cause of the Protestants than to defend it But in contradiction again though ye say The Witness of your Spirit is fallibl● and ye may be mistaken yet so far as the Spirit of god confirms you by his Witness ye are infallibly assured What greater Contradiction can there be in mens words first to say The Spirit of God witness●th infallibly but your Spirits are not infallible Again ye say Ye are infallibly ass●red so far a● the Spirit o● God co●fi●ms you by his Witness So in one thing and at one time and in one and the same respect ye ●re fallible and yet not fallible This Logick is fittest for Bedlam But ye tell not whether the Spirit of God at any time confirms you of any Truth by his inward infallible Witness for if ye grant this ye grant all that the Quakers desire in the case for that is divine inward Revelation and Inspiration and none of us pretend to an absolute Infallibility but only so far as the Spirit of God witnesseth to us and in us Pag. 58. Ye most grosly pervert my words and cite them falsly when ye say I make the Ministers more than meerly instrumental and that they can by their own virtue heal and convert a Soul Nothing can be more falsly alledged for when Grace Spirit and Life or living Virtue doth emanate through the Ministers to the Hearers they are but Instruments and instrumental Pipes and Conduits yet not dead but living Instruments and that Grace Spirit Life and Virtue is not their own as of themselves derived but is Gods and Christs and is only freely given them Pag. 52. That ye say The Spirit of God cometh in betwixt the Mouth of the Speaker and the Hearts of the Hearers is granted but so it cometh in betwixt the heart of the Speaker and the hearts of the Hearers and a good Minister out of the good Treasure in his heart bringeth forth good things and that is more than bare words 1 Pet. 4.11 Ye say Relates only to an outward ability or estate enabling them to give Alms. Which as it is meerly begged so is singularly strange and will be strange to the Ears of many who hear it Doth ever the Scripture call outward Riches the manifold Grace of God And doth not vers 11. say If any man speak So it relates to a Ministry of the Mouth and not of giving by the Hands Pag. 55. Ye grosly pervert to say I am for pulling down Preaching Praying Singing that are Gods Ordinances for neither I nor we are against but for all preaching Praying and singing that is rightly performed viz. by the help and ability of the Spirit of God and that is Inspiration and is confessed so to be by better Protestants then your selves yea the Church of England prayeth in the Common Prayer for Inspiration as above noted That men without the Spirit are under a command to pray is granted but yet Prayer without the Spirit is no Obedience to that command as men who have no Money nor Goods equivelent to Money may owe a debt to a man and yet if they go to pay him without money or moneys worth they do nothing in order to the payment they only but mock their Creditor and offend him even so all Prayer without the Spirit is a Mockery and the like of Singing That want of Grace dischargeth none from moral Obligations is granted but yet without Grace none can perform their Obligations Ye grosly deny that the Prayers of Abraham and the saints were universally by divine Inspiration contrary to the sence of many sober Presbyterians and Episcopals and that Abraham prayed for Ishmael by a natural affection sanctified doth not prove that he prayed not by divine Inspiration what is Inspiration but the breathing of the spirit into mens hearts both to enlighten and to sanctifie them and to quicken and warm them with warm and fervent Affections Christ ascribes the work of Regeneration in men to the

expr●sly affirmed pag. 112. Now let us hear your Answer ye say They had believed in a Christ to come though at present they knew not that ●e was come in the fl●sh till it was further rev●aled to them A●sw At this rate ye make all the Jews throughout the whole World true Believers in Christ because they all profess to believe i● a Christ to come even as ye say Nathaniel and Cornelius believed in a Christ to come But as it was the true Faith to believe in Christ to come before he was come so it was not the true Faith but a great mistake or error at least though pardonable to believe in Christ to come in flesh when the true Christ was already come for their Faith could not be the true Faith which had not the true Object for to believe in a Christ yet to come in the flesh is a false Faith such as the faith is of those hardened Jews who generally believe not in Christ who is already come in the flesh but in a Christ or Messiah whom they imagine yet to come in the flesh And before that Peter preached to Cornelius Christ was crucified and raised again And seeing ye grant Cornelius had not faith in Christ crucified until Peter preached unto him and yet was in a good state ye quite give away your cause Beside that ye meerly alledge it without proof That Cornelius had any sort of Faith of a Christ to come in the flesh at that time for it only appeareth that he was a devout and religious Gentile but no Proselite to the Jewish Religion A Third Instance I gave you of Christs Apostles who had not the true knowledge and faith of Christs Death and Resurrection for some time for it is expresly said in Scripture when Christ told them he was to be put to Death and to rise again the third day They understood it not and yet who will say they were altogether in a state of Damnation Ye are so pinched here that your Cause is desperate and that makes you so angry and fretful Ye say Faith in God without Christ viz. come in the Flesh and crucified c. is not saving citing John 14.6 Acts 4.12 I have answered you it is not in that degree so as to perfect the work of Salvation but yet it hath a preparatory work and may begin it otherwise ye must say the Apostles that were ignorant that Christ should dye were not in any state of Salvation Pag. 95. Ye imagine that ye have got a wonderful advantage saying What then shall we say to his New Doctrine that they may receive it after death Ye further say We shall have a new Quakers Purgatory erected ere long But if ye were not very partial ye might see I did principally argue so with you ad hominem because of your Principle according to your own Doctrine in your Conf ssion of Faith that saith The Souls of the Righteous after Death Note after Death being then made perfect in Holiness are received into the highest Heavens These are the expres● words of your Catechism as I told you cap. 32 sect 1. and that ye say It is a bold Vntruth for they say no such thing there I A●swer Let the Reader but be at the pains to read that place cited cap. 32. s 1. and he shall find it expresly so and therefore the bold Untruth is your own and not mine and if they contradict it in their shorter Catechism by saying at the instant o● death what is that to me they must answer for their own contradictions and not I for them And for my saying after Death it was by way of Hypothesis If I should say And whereas I brought you a Scripture out of Job cap. 33.22 23 24. to show the wonderful dealings workings of God with men on their death bed or at death without the outward Ministry of men to show unto them their Uprightness and the Ransom or Attonement see from v. 14. to v. 30. Even by his own speaking to them in a Dream in a Vision of the Night when deep sleep falleth upon men in slumberings upon the Bed then he openeth the Ears of men and as it is on the Margin he revealeth or uncovereth Heb. and sealeth their Instruction What say ye to this weighty place of Scripture that deserveth so great consideration as holding forth the wonderful love of God towards men in general for the word Man indefinitely is to be understood universally or generally see v. 29. Lo all these things worketh God often times with man and his care over them that where outward helps and means of mens Ministry fail he supplyeth by his own speaking to them yea when deep sleep falleth upon men whether that sleep be understood natural or figurative is not very material to determine and all to keep back their Souls from the Pit and that they may be enlightned with the Light of the living Certainly this place of Scripture hath much in it yea very much more than ye or most are aware of to prove that Gods love and care is exceeding great towards Mankind and his patience and long-suffering is greatly extended towards them to keep back their Souls from the Pit which altogether doth overturn that most cruel and Cannibal-like Doctrine of yours that saith God damneth many Infants to H●ll and universally all who have not have had Christ preached unto them by the Ministry o● men except in some singular cases of Abraham and some others that were Prophets But to this weighty place of Scripture ye say nothing at all but are as mute as a Fish it is a cunning way in you to pass by with a dry foot as ye phrase it that which most pincheth you lest by medling with it ye should not only wet your feet but be in danger to drown your sinking and desperate Cause All sober Protestants as well as others will condemn you for your great uncharity to Damn not only so many Millions of honest Gentiles but of poor Infants that ye say never sinned actually in thought word or deed but meerly for the sin of another that was forgiven to him and thousands more yea not only the Episcopal but many in the Church of Rome are not so uncharitable Your great Uncharitableness maketh you cruel and ha●d-hearted and this begetteth in you a spirit of Persecution But is it not a great sin in you to be so uncharitable when ye have no ground but your own mistakes of some place of Scripture hard to be understood Oh! Repent of this your great sin not only of Un●haritableness towards so great a part of Mankind but of your evil and sinful thoughts of God Almighty rendring him so cruel and so short in his Mercy who hath declared himself to be good unto all and his tender Mercies to be over all his Works and that he is slow to Wrath long-suffering and with much long-suffering he endureth the Vessels of Wrath perfected for