Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	sin_n	soul_n	2,840	5	5.0963	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48937	Quakerism no paganism: or, A friendly reply to W.R. his unfriendly discourse intituled, Quakerism is paganism Shewing the insufficiency of what he hath written to unchristian the Quakers, and to render them as heathens and pagans to the people By W.L. a lover of peace more than of parties.	Loddington, William, 1626?-1711.	1674 (1674)	Wing L2805; ESTC R216893	25,726	71

run 48 pages farther bring something spoken of Christ as a contradiction to what he said before to which it had no relation But farther methinks I see W. R. sporting and triumphing over this Addition of mine by letting fly so many Scripture instances to shew what strange sences the taking out or putting in of a word or letter will produce He tells us of a Printer that left out Not in the 7th Commandment and then it was Thou shalt commit adultery And another fancy perhaps of his own which had been better concealed for it looks too much like prophane Drollery from 1 Cor 15 51 where saith he take away c from Changed and then it is We must all be hanged But are these Instances to our purpose Is the Case all one between the Scriptures and those mens writings who are alive to approve or disown what additions you make again the words letters that W. R. substracts from Scripture are such as make the Sence remaining run directly contrary to all Scripture and Reason whereas my Addition made the Charge agree with both But Thirdly Though I know we cannot add any word into the Scripture yet consider whether most Christians do not either in their Doctrinal or Practical Comments upon it make Additions When any man Bap●izeth by vertue of the Commission Mat. 28.19 doth he not add the word water to it When we oppose the Roman Purgatory pressed upon us from 1 Gor. 3.13 do not we add before Death or some words to that purpose When one saith Christ died for all men and proves it from 1 Tim. 2.6 will not another of a contrary mind say the word Elect is to be understood or added to make it agree with other Scriptures Now this is my Case they who make these Additions justifie me for as these words make these texts in their understanding agree with others more plain and less liable to exception so my Addition made this Charge more agreeable to other plainer Writings of the Quakers Seeing then there are different senses put upon these Texts and others I could name W. R. did not considerately compare the Quakers Writings to Heathen Oracles because in some places they may seem to admit of divers Constructions for he cannot but see what will follow if an Argument should be drawn from the Premises upon him The Second Charge against the Quakers is That the Soul is a part of God and of Gods Being without Beginning and Infinite Here faid I what hurt is there in all this that is in this Notion about the Soul or In twenty more of the like nature But when I proceed to say I never heard the Heathen were of this Opinion then W. R. makes advantage of my brevity and presently falls to proving that the Heathen had divine Apprehensions of the Soul which I deny not but this is not our business W. R. should have kept his eye upon the main design of this Charge as I did which T. H. tells us verbatim in p. 16. of the first Dial. is to bring an absurdity upon the Quakers for saith he If this be so then their Opinion must be thus understood God sets up a Light in himself which He Himself is to obey and in so doing he shall be saved Now to this being the substance of the Charge and without this there 's no hurt in it I said the Heathen were not of this Opinion or drew they any Consequences from their Apprehensions of the Soul leading them to any inward Idolatry but rather on the contrary as the changing the glory of God into Images of Men and Beasts Rom. 1. So that nothing is more opposite to Quakerism than Heathenism vulgarly understood that being all for Inward Spiritual Worship and this for an Outward gross Idolatry Moreover under this Charge W. R. makes a disparity betwixt the Soul of Man and Spirit of God which I oppose not because it hurts not the Question viz. Why may we not as well say God hath given us a measure of Himself as a measure of his Spirit No faith he because the Soul is a Creature made by God immortal and cannot die But in so saying he opposeth Austin and Jerome who say That if the Soul be seminated with the Flesh or come ex traduce then it shall die with the flesh If I should tell him what the Lord saith Ez. 18. The Soul that sins shall die I know he would answer that Soul there signifies the Body and why it may not so be taken in Isa 57. I leave to others to judge For my own part though I believe the Soul Immortal yet I never saw any great cause to Anathema those that held it slept with the body so long as they firmly believed it should be raised again to partake of Immortality for the Contest betwixt us is but about a little space of time which in the Grave signifies nothing but indeed betwixt them and the Roman Catholicks this Contest is of great concernment for it utterly overturns their profitable Doctrine of Purgatory Therefore they have no reason to suffer it But why we may not bear with one another about that and this Notion about the Soul in the Charge so long as the Absurdity aforesaid is detested I know not And for all W. R. huffs at my Confidence in saying It 's strange we should differ about we know not what I see no reason he has given to leave off this Admiration For if he should devote himself to read all that ever has been written about the Soul and all its Definitions and all such Quiddities about it as tota in toto and tota in qualibet parte I dare affirm he will not be more able to tell us what the Soul of Man is than he was before Therefore let him not think that I write any thing about the Soul to make him much the wiser but only in this sense that we may all be so wise as to leave contending about it And for this cause I shall take no notice of more Questions of that Subject for I think he puts them but to try whether I will be so foolish as to Answer them I shall conclude this Charge with telling W. R. that I writ not those Verses he jerks me for to jeer my Friends but that by telling them what others say they may be weaned from these unprofitable and dishonourable Disputes whom it chiefly concerns to think on it But if I were minded to seek after a jeering Spirit in his Writings I doubt I should find a downright one in that pertinent Question he so often hath put to the Quakers viz. What some of those things were that our Saviour did upon Earth that are not Written Don't you think this a wise one and a charitable one too Doubtless he might have posed the Prophet David with an easier Question than this For he saith Psal 35.15 That the Abjects gathered themselves against him and he knew it not though 't is

the close of the Title page an Abominable Vntruth and that they seem to have no regard to Truth or Honesty If these be not angry words I know none But in all these five pages concerning this Charge where is a particular of any one Scripture not relating to some external part of Worship which they deny Why should you say they deny the Bible which contains all the Books This is but quibbling by which you know I may easily prove that you deny it all by denying Circumcision a part therein contained But in short Sir Be not angry for I must tell you that until all we that own the Scriptures for our Rule come to an Unity in Faith and Practice according to it and it s well known we are now far from it methinks it seems a pitiful contradiction for us to press it upon others as an easie plain intelligible and unalterable general Rule Do you think our Divisions both in Doctrine and Discipline about it do not wonderfully weaken our Commendations of it as the Evangelical appointed Rule yea in so much that Church Discipline Doctrines will hardly keep people awake while they are Preaching up even from Scripture Authority They may well say unto us Physitians heal your selves agree among your selves ye wise and Learned what is the mind and meaning of the Scriptures about which now ye dispute and then we will more willingly conform to what you call Scripture Ordinances and Appointments Lastly Sir you conclude this Charge with a palpable abuse of my words Seeing then said I the great Design of all the Scripture is to bring us to an holy life let 's bear with Opinions which we plainly see do not subvert it especially considering that we read of no punishment denounced against men for their Opinions Now can any fairly and honestly conclude from hence that I allow of wicked Atheistical and Antichristian Principles But I see you are resolved to bring me under some manner of Scandal if you can therefore in your 42d page you say I forget That Corrupt Principles lead to Corrupt Practices No I do not forget it nor do I plead for or go about to extenuate any sinful or corrupt Principle but to oppose that of Pride and Bitterness against others Demonstration is the best proof in this Case Survey the Quakers and put their Lives and Conversations into one Balance of the Sanctuary and the lives of any other sort of Christians into the other and if they be found the lighter I 'le never speak a word more for them as a People How long must we wait to know a corrupt Principle They have been among us about six or seven and twenty years and yet we see no corrupt Practices growing from their Principles Certainly were such evil Fruit as you imagine natural to the Tree we should have seen it before now for you say when a mans Conscience is debaucht we shall quickly see him a man of a debaucht Conversation The Sixth Charge is That the speaking of the Spirit in any is of greater Authority than the Scriptures To this I said and I see no cause to alter my saying that there is no Reason for this Charge to be drawn from G. VVhiteheads words For these words and greater being added to the closing of the Sentence doth plainly signifie to me that it must relate to the Influence For what doth Authority signifie without Influence Of what worth is the Authority of a Magistrate where his Commands are not regarded Now it must be the Spirit opening of our hearts as it did the heart of Lydia to hearken to the Scriptures and suffer them to have any impression upon us or Authority over us wherefore VV. R. saith well That whatever good effect the Preachers Doctrine hath upon the Soul it is wrought by those words not as they are the words of men but as indeed the words of God which effectually work in them that believe So that they must first believe them before there will be any effectual work wrought by them and this they cannot do without the inward operation and Conviction of the Holy Spirit Therefore I see no evil in ascribing the greater to the Spirit so long as they give a great Authority to the Scriptures both which G. VV. doth in his Answer cited by T. H. viz. That which was spoken from the Spirit of Truth in any is of as great Authority as the Scriptures and Chapters are and greater I must put in Chapters now for Civilities sake for VV. R. catches at my leaving them out before but truly I know no difference or force depending on Chapters more than Scriptures they were Scriptures before they were in Chapters But the great Reason of this Charge is yet behind and the Apeal directing me to Dial. 1. p. 28. there I find it viz. That because the Script if diligently consulted with would deter persons from believing the Quakers feigned Revelations therefore 't is they so much endeavour to beget in the minds of men an ill Opinion of them This is a hard Censure and how he will get off I know not unless by way of supposed Consequences for I dare say they never told any man that their endeavours were to beget in the minds of men all ill opinion of the Scriptures or that they feared the Scriptures would deter persons from believing them But it being none of my Purpose to give a particular account of their Faith in this or other Points I refer those that are minded to know their Judgment about the Script to the 4th 5th 6th 7th 8th 9th Chapters of Quakerism a new nick name for old Christianity and the Defense of it And whereas he saith a man may see how dark my Vnderstanding is that I should acknowledg G. W. ' s words and yet see no Reason for the Charge Is not the Reason of the Charge what I last mentioned as a hard Censure And indeed he that sees a Reason for that Consequence in G. VV. his words I confess sees more than I do The Seventh Charge is That is no Command from God to me which God hath given by way of Command to another neither did any of the Saints act by the Command which was to another Every one obeyed their own Command This in Substance is but the two former Charges drest up in other words For by Commands I suppose T. H. means Scripture Commands and by Saints such as are recorded in Scripture And then 't is no more than what Ben. Furly said before that there is nothing in the Scripture which he is obliged to obey because there Recorded And so say I not only because Recorded in that Book do I obey any Command but because the Spirit of God convinceth me that it is my Duty For if its very being in that book be the ground of Obedience what would become of him who should happen to have one of that false Impression whose Compositor W. R. saith was a Papist and