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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	work_n	work_v	wrought_v	459	4	8.0041	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43114	The Quaker converted to Christianity re-established, upon the same, sure, safe, and only foundation, Jesus Christ crucified, and his righteousness imputed for justification : having yet no mind to change the sweet and easie Yoke of Christ's Gospel, for the Old Covenant-Yoke of Quakerism, which he found so burdensome and intolerable, or, A full reply to a book entituled, Rebellion rebuked written by John Crook and William Baily, both in the ministry among the Quakers / written by William Haworth ... ; with an account from William Dimsdale ...	Haworth, William.; Dimsdale, William.	1674 (1674)	Wing H1196; ESTC R513	168,839	185

That Christ was born of a Virgin so his Manhood 〈◊〉 without sin spotless and endued with the Spirit without Measure 〈◊〉 He did in his Holy Actions fulfil the Law 3. All his sufferings 〈◊〉 taken in being at last made an offering for sin he being God as well 〈◊〉 Man these Actions and sufferings are of infinite value now observe Reader not a word of this here in this place by J. C. but only in the general Righteousness manifested in him and by him Now what do the Quakers mean Let Pennington speak pag. 25. What Nature must these sacrifices be of which cleanse the Heavenly things whether of necessity they must be Heavenly If so then whether it was the Flesh and Blood of the Vail or the Flesh and Blood within the Vail Whether it was the Flesh and Blood of the outward Earthly Nature or the Flesh and Blood of the inward Spiritual Nature Whether it was not the Flesh and Blood which Christ took of the first Adams Nature or that of the second Adam's Nature Now John That Righteousness that in the fulness of time was manifested in Christ and by Christ was only the Obedience and Sufferings and Sacrifice of that Spiritual Heavenly Flesh and Blood of the first Adam's Nature that was in the Vail that of the Vail the Body and humane Nature that he had from the first Adam the Righteousness of this and the Sufferings of this is nothing Now let the Reader view the Harlot She is known now She is in her own Whorish Attire J.C. pag. ibid. And in due time made mine by the work and application of the Spirit in my inner parts Answ True we say that this Righteousness spoke of is really made mine thus The Spirit works Faith in my inward parts whereby I view it apprehend it receive it for my self having need of it therefore called so often the Righteousnss of Faith Through faith in his 〈◊〉 in Rom. 3. and it is really mine Faith is the substance of things hoped 〈◊〉 But now hear Penington Mysteries of the Kingdom pag. 17. Convered to the Creature in and through the seed and brought forth in the Creature by the seed and the Creature united to Christ in the seed here is Justification of Life This is the application of the Spirit in their sence This Righteousness is the Light Christ the heavenly flesh that was in the vail The seed through which it is conveyed is Christ and the Seed that brings it forth is Christ and the Seed in which the Creature is united to Christ is Christ the Light within every man The sum is then acc●ording to Penington Christ the Light in every man is conveyed to the Creature by Christ and brought forth by Christ and the Creature is united to this Christ in Christ the Light This is John Crooks application of the Spirit Deny Peningtons Divinity if thou darest J. C. parag ibid. And God is well pleased or satisfied in and with him in whom I am accepted and not for works of righteousness that I have done nor yet for the works sake only or quatenus works though wrought in me by his Spirit but in and for the sake of him that works in us and for us Isa 26.12 Answ Would any think that it is the same man that writes a little further so much against my asserting that our own Righteousness consists in those Vertues and Gifts that the Holy Spirit works in our minds and that this is not the Righteousness in which we are accepted Oh would not any think that John had fully yielded herein to me and that he was very sound in this point and no Papist But now pray let us conster it by their own Dictionary and see what it will speak And God is well pleased and satisfied in and with him If this him was to be understood of the true Christ we need not one word further But Remember what the Quakers Christ is viz. the Heavenly Flesh Blood and Bones that came down from Heaven not Jesus of Nazareth and it is the man in every Male and Female that preacheth among the Quakers it is nothing but the Light in every man which is called the Spirit in the inward parts immediately before God is well pleased with this and satisfied with the Light and I am accepted in the Light he means and not for the works of Righteousness which I have done here is Pauls words but the Quakers sence still no but for the works of Righteousness that the Light does and are wrought in the Light that every man hath Naylor Love to the lost pag. 64. yet it is speaking of self-Sanctification and Mortification the Work of God wrought by Christ in the Believer whereby such become his workmanship in Christ Jesus wrought into 〈◊〉 Obedience and his Obedience into them in the measure till they 〈◊〉 of one heart one mind one Soul one Flesh one bone one blood 〈◊〉 one Obedience and one Life and that it is no more we that live 〈◊〉 Christ that lives in us Now by this line you may fathom to the 〈◊〉 the Mystery of works of Righteousness which he hath done i. e. J. C. did them not but Christ the Light in him it was the Obedience of that Light wrought into him and he made one Soul flesh blood with this Christ the Light in every one ye know what Naylor made himself Thou now Reader sees the snare and trap uncovered this Divinity will bring you to this that the Personality of J. C. is lost and his personal actions are all lost when he prays or preaches it is Christ Prayeth and Preacheth not John Crooks and that Christ and he are both one Person Such monsters have been among the Quakers J. C. not for the works sake only or quatenus works though wrought in me by the Spirit Answ For the works sake only why then J.C. thou would have the works that are wrought by the Spirit have some share in acceptation thou would not have it only for their sakes which we may thank thee for but partial causes they must be Christ of himself and his Merit is not sufficient unless something wrought by the Light in us doth joyn its Merit with him but this Phrase quatenus works why if not as works how 〈◊〉 as they are Christ the Light and his Obedience as before according in Naylors sense J. C. Wrought in me by the Spirit but in and for the sake of him that works all our good works in us and for us Answ That is plainly it is for the Lights sake in which the Quakers works all their works that the Quakers do are accepted and which doth work all their works in them and for them J. C. pag. 10. Thou believest to be saved by a Righteousness wholly without thee reckoned but not real which Righteousness Christ wrought 1600. years since Answ And I do J. C. solemnly profess in the presence of God Angels and Men that I believe that Righteousness

saved and in Joh. 14. he saith I am the way no man cometh but by me Heb. 10.13 It is said We enter into the Holy of Holiest by the blood c. And that new and Living Way which is ●secrated for us through the Vail that is to say his Flesh now whether is more likely that this Principle of Morality or Christ's person should be the Gate of entrance into Glory It is called straight not that it is so in it self but our natural darkness unbelief makes it so and it is usually accompanied with hot Persecutions now John who is the false Prophet that makes the way Broader thou or I in that thou makest Morality without Christ to be the Gate Now are there not more Moral Men than Christians nay is it not possible for Men in their Conversations to do as they would have Men to do to them and yet be Enemies to Jesus Christ was it not thus with the Pharisees Was not Paul blameless touching the Moral Law yet at that time a Persecutor The young Man that said to Christ all these things have I done and what doth Morality signifie without Faith in Christ the Way but whoever of us said that Faith in Christ was at any time without honesty Thus thou art unhappy in all thy attempts J. C. Pag. ibid. Thy Reasonings are as ridiculous as thy Positions 〈◊〉 is because it is called your Faith and your Righteousness and your Love c. By the same Reason Christ himself must be our own Righteousness for he shall be called the Lord our Righteousness Jer. 23.6 Answ Then must Christ be our own Faith and our own Love and whatever thou findest this Pronoun yours joyned to or ours that must be our own Righteousness All things are yours Ergo all things are our own Righteousness Christ I grant is our Righteousness but not by Inhesion it is by way of Imputation to which we are speaking and his personal Righteousness cannot properly be said to be our own Righteousness by Inhesion That word properly I did put in before thou mayest see By no means can it be said to inhere in us of which I am speaking that Scripture Isa 54.17 Par. ibid. Your Righteousness is of me speaks directly for me in this cause though the Righteousness was wrought of God yet he calls it theirs by Imputation it is not here meant of the Righteousness of Sanctification thou bringest that passage Par. ibid. He that dwells in Love dwells in God The right conclusion should be according to this Reasoning Ergo God is that Love that inheres in us towards him so then there is no difference between the Affection and the Object and if it were so then it would be so as thou speakest that they that did dwell in God did dwell in their own Righteousness Par. ibid. That shedding abroad Love in the heart is God's giving an assurance and sence by the Spirit of an Interest in this Righteousness of Christ without Thou cryest out of thick darkness in the close but thou seest I have not lost my way in the darkness as thou imaginest in that I leave not the Lord Jesus Christ to follow John with the wisp to lead me into pits to the endangering of my Soul J. C. Parag. ibid. Another Reason thou givest is because our Souls at the Subjects of this Righteousness 't is really in our minds therefore 〈◊〉 Answ Now thou hast done me right joyned these together which before thou madest two distinct things and heads J. C. What wouldest thou have to be the Subjects of true Righteousness Answ Christ Jesus himself I would have to be the Subject of that Righteousness that justifies for he not we was without spot he not we kept the Law perfectly in his Actions he not we suffered on the Cross And I would have our Persons Souls and Bodies be the Subjects of the Righteousness whereby we are Sanctified but the latter is the fruit of the former Therefore go on J. C. Par. ibid. Is it not our souls that are saved Answ I pray God they may be saved by Jesus Christ from the wrath to come J. C. But it followes do not they and we by them reap the benefit of Salvation Answ Surely it had been better expressed we with them or our Bodies with our Souls Again we reap not the Benefit of Salvation by our Souls but by Christ Now I am jealous of these expressions because Fox hath made the Soul to be God and John it is likely thou art in the same mind Par. ibid. And is not that the Subject of Righteousness which is saved by it Answ Thou shouldest have said the Subject of Salvation which is saved But to come closer the Righteousness whereby our Souls are saved is not the Righteousness that is within of Sanctification but the Righteousness whereby we are justified i. e. The meritorious cause of Salvation is not any thing in Man but it is the obedience of Christ Ephes 2. We are saved by Grace not of Works not of such works as God works in us see v. 10. J. C. Parag. ibid. And by the same Reason the Grace of God must be our own Righteousness because our Souls are saved by it and the Subjects of it Answ In Rom. 5. There is Grace and the Gift by Grace which is as there spoken by one Man Jesus Christ Now the Grace of God in the first place is taken for the free Love and favour of God and it 's false to say we are the Subjects of this the Subject is God himself and this is the Grace spoken of whereby we are saved most frequently and properly and this Grace can in no way be called our own Righteousness 2. The Gifts by Grace are many Christ himself and his Sufferings and Obedience are Gifts by Grace now our Souls are not the Subjects of these though these are the means whereby the Grace of God saveth other Gifts there be as Faith and Love our Souls are Subjects of but these are the Righteousness of Sanctification and these as well as our Salvation are but the Fruits of the Grace of God J. C. Parag. ibid. ' Its said God loveth Truth in the inward parts c. Answ And yet this Truth in the inward parts is but our own Righteousness Faith and Love are God's gifts he works them in us Now he loves his own Gifts yet they are ours by inhering in us our Faith our Love God would have them true and unfeigned yet they are ours still But now the Father much more loves the Righteousness of his Son Matth. 3. This is my Beloved Son in whom I am well pleased for it is for his sake that he pardons our defects in the exercise of this our own Righteousness and accepts us in this beloved Christ Ephes 1. J. C. Parag. ibid. But the Ground of thy dislike of the Gifts and Vertues that the Spirit of God works in our minds which thou callest our own Righteousness is because it

with such Blasphemies viz. Given forth by the Spirit through the Trunk of the Body of FOX or such a one Horrible Pride And therefore do your Disciples at this day account their Writings of equal Authority with the Writings of the Apostles nay beyond them because a newer Revelation of a later Date you be advanced to a good Degree but to the thing now what is this instance of an extraordinary Power of the Spirit to the ordinary working of Gifts in Sanctification which thou art treating of There are 7 Lines follows that are but Queries to the same purpose as before which I have Answered fully to viz. I have said in My Answer that we are for acting and doing and by the Holy Ghost yet dares not trust to it but to Christ In the End of this Paragraph you have this Neither is it we that speak as we are kept truly ●lent out of all our own thoughts but the Holy Ghost in us Mark 13.11 Answ Here is speaking and yet silence Reconcile contraries as you can that place in Mark speaks of the Holy Ghost being promised to the Disciples in times of Persecution to assist them in their Confessions of this Faith I am pleading for viz. Salvation by a Crucified Jesus as their Righteousness when they should be called to an account before Tribunals as if we could not have the Assistance of the Holy Ghost to enable before Magistrates or Quakers to confess the Faith but we must of necessity make this assistance our very Righteousness that Justifies us what weakness is this J. C. Pag. 15. Thou sayest our Righteousness is but the Righteousness of mere Man c. And yet before saith it consists in the Gifts and Vertues th● the Holy Ghost works in our minds See thy Confusion from thy 〈◊〉 words Answ I can see none and let the Reader Judg Thy Soul 〈◊〉 is the Soul of a meer Man yet the parts of it consist in Understanding and Will which God hath created and given the Light within is the Light of a meer Man yet it consists in a Faculty which God hath given of discerning Moral good and evil and a reflex Act of Co●science in accusing or excusing according to a Mans Actings thereunto So here when I say the Spirit works these there is the efficient cause when I say of meer Man there is the Subject in which it is wrought still to distinguish it from that Righteousness that Justifies that is the Righteousness of one who is God and Man Col●ss 2.9 This Scripture proves Christ to be God and Man for in him dwelleth All the fulness of the Godhead Bodily What is that Him and what that Fulness of the Godhead Where is now Confusion Reader J. C. pag. ibid. One Righteousness is perfect and compleat the other 〈◊〉 faulty imperfect and incompleat thou wouldest make them two in nature and kind the one from Heaven the other on Earth the one Christ's the other ours and yet saith it is incompleat as to Degree then they must be one in kind for Degrees varie not kind or Nature Answ That thy heart smote thee a little when thou was writing this John appears to me by thy way of expressing they self Thou sayest I would make them two in Nature and Kind c. Why then there was something spoken that made it evident as that the one was Christ's the other ours That an Adversary could not but take notice of it Degrees thou sayest varie not kind which is true in things of the same Nature But here I have plainly by thy own Confession made them of various Natures then this Sentence viz. faulty imperfect incompleat as to Degree must necessarily be restrained as to those things of their own Nature of which I am speaking viz. our own Righteousness and no more is in it than this viz. That the Spirit in working it in our Souls doth not work it up to that height as that 〈◊〉 thing of sin remains in us but as to the other Righteousness there was no spot in Christ Remember the Proverb Rather than Satan will 〈◊〉 he will play at a small Game Rather than thou willt not manifest thy enmity against Imputed Righteousness and be a Patron of our own to Justify us to take off from Christ thou wilt play a small low Game J. C. Pag. ibid. So it is manifest that thou knowest not what thou sayest such is thy confusion no marvel while thou errest from the form of sound words calling it a Righteousness contrived where findest thou such a word i● Scripture Answ Let the Reader judg if I know not what I say thou art a ●●●ty and not sit to judg in the Case now by saying the Form of 〈◊〉 words and then mentioning the Scriptures who would think 〈◊〉 J. C. began to be ashamed of the Quakers Principles and to own the Scriptures for the Rule which his Brother Bayly disowns and that 〈◊〉 was again returned to his old Christianity from which he had Apostatized and grew weary of those many uncouth strange words and Gibberish Language that Fox brought out of the North resolving to fashion all his words in his Prayers hereafter according to the Dialect of the Scriptures Oh that it might prove true Yet how can I but say this that an Ape that is most like a Man and yet of another kind is one of the most ill-favouredst of the Bruits so it rendereth thee most ridiculous in our eye when we see thee here Ape it so like a Christian and yet knoweth that thou art of a different Species Speak and write like a Quaker or else utterly forsake them my eye hath been deceived sometimes by the Art of Limning in thinking I have seen Living Creatures Men and Women Lions Bulls c. and yet turn but the other side and nothing but a thin painted Past-Board So here I fear many be deceived with thy expressions in thy lines wherein thou appears to a weak eye a Living real sound substantial Christian but I hope I have turned the other side and now it appears thou art but still a thin dead liveless rotten Apostate and Quaker only painted over with better Colours and a little more Art Thou hast got the Art that Gaptains have at Sea that they may have the greater advantage and thou thinkest it Lawful as they do thou comest up to us thinking to board us presently with an English 〈◊〉 and Colours when as thou art absolutely a French Man I have heard lately from one that hath read J. C's Books that in one of his Books he expresses himself to be for this viz. a Liberty for Quakers to admit themselves into all Churches of what Judgment soever This is the Man that is for overcoming not by force of Argument but 〈◊〉 Stratagems This is Romes way at this day And remember that 〈◊〉 writ before an Answer which J. C. gave to one that charged him with what he had said viz. If they were my Words that was