Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	apostle_n	sin_n	sin_v	1,996	5	9.1338	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47174	A serious appeal to all the more sober, impartial & judicious people in New-England to whose hands this may come ... together with a vindication of our Christian faith ... / by George Keith.	Keith, George, 1639?-1716.	1692 (1692)	Wing K205; ESTC R33000	63,270	72

Now what was lost by Adam is 〈◊〉 by Christ the same Righteousness only it is not 〈◊〉 but super-induc●● nor Integral but interrupted but such as it is there is no difference 〈◊〉 that the same or the like Principle may be derived to us from Christ as there should have been from Adam that in a Principle of Obedience a Regularity of Faculties a Beauty in the Soul and a state of Acceptation with God And we see also in men of Vnderstanding 〈◊〉 Reason the Spirit of God dwells in them w●ich Tatianus describing 〈◊〉 these words The Soul is possessed with the sparks of the Power of the Spirit and yet sometimes it is ineffective and unactive sometimes more sometimes less and does no more do its work at all times than the Soul does at all times understand Add to this that if there be in Infants naturally an evil Principle a Proclivity to sin an Ignorance and Pravity of Mind a Disorder of Affections as Experience teacheth us there is and the perpetual Doctrine of the Church and the universal Mischiefs issuing from Mankind and the sin of every man does witness too much why cannot Infants have a good Principle in them though it works not till its own season as well as an evil Principle If there were not by Nature some evil Principle it is not possible that all the World should chuse sin In free Agents it was never heard that all Individuals loved chose the same thing to which they were not naturally inclined neither do all men chuse to Marry neither do all chuse to abstain and in this Instance there is a natural Inclination to one part but of all the men and women in the World there is no one that hath never sinned If we say we have no sin we deceive our selves and the Truth is not in us said an Apostle If therefore Nature hath in Infants an evil Principle which operates when the 〈…〉 out is all the while within the Soul eith●● Infants have by Grace 〈…〉 into them or else sin abounds where Grace does not 〈…〉 against the Doctrine of the Apostle No●● All this doth most manifestly agree to what I have said both concerning the Seed of Sin and the Seed of Gods Grace being in all men in my printed Book 〈◊〉 The Presbyterian and Independent Visible ●●●rches brought to the 〈◊〉 pag. 90 91 92. Concerning certainty of Salvation pag. 3. sect 13. n. 9. The sum 〈◊〉 this All that are in the state of Beginners and Imperfection hav● 〈◊〉 ●●●tinual Certainty changeable and fallible in respect of us for we 〈◊〉 not with what is in Gods secret Purposes changeable I say as their Will and Resolutions They that are grown towards Perfection have more reason to be confident and many times are so but still although the strength of the habits of Grace adds degrees of moral Certainty to their Expectation yet it is but as their Condition is hopeful and promising and of a moral Determination But to those few to whom God hath given Confirmation in Grace he hath also given a Certainty of Condition and therefore if that be revealed to them their Condition is in self certain but their Perswasion is not so but in the highest kind of Hope an Anchor of the Soul sure and stedfast Note This doth manifestly agree to what I have said on that subject in my foresaid Book pag. 136. Concerning Faith Part 2. Sect. 10. N. 4. For the Faith of a Christian hath more in it of the Will than of the Vnderstanding Faith is that great Mark of Distinction which seperates and gives Formality to the Covenant of the Gospel which is a Law of Faith The Faith o● a Christian is his Religion that is it is that whole Conformity to the Institution or Discipline of Jesus Christ which distinguishes him from the Believers of false Religions And N. 6. It viz. Faith is of the same Condition and Constitution with other Graces all which equally relate to Christ and are as firm Instruments of Vnion and are washed by the Blood of Christ and are sanctified by his Death and apprehend him in their Capacity and Degrees some higher and some not so high but Hope and Charity apprehend Christ in a measure and proportion greater than Faith when it distinguishes from them So that if Faith does the Work of Justification as it is a meer Relation to Christ then so also does Hope and Charity or if these are Duties and good Works so also is Faith and they all being alike commanded in order to the same end and encouraged by the same Reward are also accepted upon the same Stock which is that they are Acts of Obedience and Relation too they obey Christ and lay hold upon Christs Merits and are but several Instances of the great Duty of a Christian but the Actions of several Faculties of the New Creature But because Faith is the beginning Grace and hath Influence and Causalty in the production of the other therefore 〈◊〉 others as they are united in Duty are also united in their Title and Appellative they are all called by the Name of Faith because they are parts of Faith as Faith is taken in the largest sence and when it is taken in the strictest and distinguishing sence they are Effects and proper Products by way of Emanation N. 8. So that Faith and Charity in the sence of a Christian are but one Duty as the Vnderstanding and the Will are but one reasonable Soul only they produce several Actions in order to one another which are but divers Operations and the same Spirit Note This doth manifestly agree to what I have said in my foresaid Book pag. 129 130 131. Dr. Cave concerning Justification in the Life of Paul Sect. 9. N. 15. Works of Evangelical Obedience are not opposed to Faith in Justification in that Faith as including the New Nature and the keeping Gods C●●mandments is made the usual Condition of Justification nor 〈…〉 otherwise when other Graces and Virtues of the Christian Life are made the Terms of Pardon and Acceptance with Heaven and of our Title to the Merits of Christs Death and the great Promise of Eternal Life citing Acts 2.38 cap. 3.17 Mark 11. 25 26. 1 John 1.7 Note And so doth this well agree to the Contents aforesaid Joseph Glanvel Fellow of the Royal Society in his Treatise of Witchcraft Part 1. § 13. pag. 49. saith Gods more near and immediate imparting himself to the Soul that is prepared for that Happiness by divine Love Humility and Resignation in the way of a vital Touch and Sence is a thing possible in it self and will be a great part of our Heaven That Glory is begun in Grace and God is pleased to give some excellent Souls the happy Antepast That holy men in antient Times have sought and gloried in this enjoyment never complain so sorely as when it was with-held interrupted That the Expressions of Scripture run infinitely this way and the

to give any one instance wherein I have not faithfully quoted the Antient Writers named by me whether in my former Book called The pretended Antidote c. or in this in each particular And were I so minded and saw a service in it to the People of New-England I could easily produce sufficient plain Testimonies from Antient Fathers so called and Writers both Greek and Latine to confirm the Doctrine of the People call'd Quakers in all the principal and most material things wherein they differ from C.M. and his Brethren but the Scripture Authority being that of greatest weight in respect of any outward Testimony I have chosen rather to make use of that Nor will it serve to justifie C. Mat●er his Exclamations against me that seeing the Quakers hold all these Doctrines which Baxter and some other Protestant Writers hold to be Fundamental that therefore I should not have so charged them as I have done in my first Book called The Presbyterian and Independent visible Churches brought to the Test for if they and we agree in Fundamentals then why are we so uncharitable to them as not to judge them a true Church To which I Answer Although we hold all their Fundamentals according to what Baxter has delivered as I have above showed yet they hold not all our Fundamentals so it is a Fundamental Doctrine and Principle held by us to wit The inward Revelation of Christ in all true Believers and That God teacheth all true Believers by his inward Voice Word and Teachings or inward divine Inspiration and Revelation properly so called that is as well Objective as Effective and by way of Object working sensibly and infallibly upon the inward and spiritual Senses of their Souls and which their Souls and Minds if onely and fitly disposed and qualified do infallibly apprehend but yet this Fundamental held by us is plainly denyed by C.M. and his Brethren and it is a Fundamental Error in them who hold it as the generality of their visible Church Members do That all s●ch divine inward Objective Revelation and Inspiration is ceased and from this Fundamental Error divers other very great Errors flow as so many unclean streams from an unclean Fountain for if all true and saving Knowledge of God and Christ and all saving Faith require true divine inward Revelation and inspiration properly so called and the true and real inspeaking of God and his internal Word and Voice that doth as sensibly and perceptibly operate by way of Object upon the inward and spiritual hea●ing or discerning Faculty of the Soul as any outward Voice or Wo●d of a man doth upon the outward Hearing then if that be ceas●d all true and saving Knowledge and Faith are ceased and all true Love Hope and Repentance and all other Fruits and Virtues of the Spirit because all these have a necessary connexion with the true saving Knowledge and Faith also all true Preaching Praying and Worship and all true Obedience and Service unto God and all real and true Religion all depending upon the inward Principle of inward divine Revelation and Inspiration properly so called and yet we do readily acknowledge a distinction betwixt these extraordinary divine Revelations and Inspirations that the Apostles and Prophets had 〈◊〉 they were Apostles and Prophets and these other that they had common ●o them and ordinary with all Christians and for the latter we contend that were and are ordinary and common to all Saints in all Ages of the World but not for the former that were extraordinary whereby they not only wrought Miracles and spoke with Tongues but had Doctrinal things of Faith revealed to them without all outward teaching of Men or Books whereas we do not say any peculiar Doctrine of the Christian Faith is made known to us without all outward Teaching but by it Instrumentally and by the immediate Revelation and Inspiration of the Spirit Principally and we are sufficiently charitable that we judge there are true Believers among them though we cannot own their visible Church that either hold not these Errors with them or if some hold them in words or Notion and Theory yet as in respect of their Experience and inward sence and feeling hold them not but the contrary and such have better Hearts than Notions and though they err in holding an unsound form of Words through too much relying upon their Teachers yet their inward sence and experience doth contradict them And in all these twelve Particulars I first charged upon them I still affirm they do grosly err and they are such great matters of Difference betwixt them and us although they are not all Fundamentals that no Society holding such Errors deserve to be esteemed the visible Church of Christ restored to that purity of Doctrine that the visible Church ought to have and had in the primitive Times and yet will have as she cometh to be fully restored to her primitive Purity And though it seem a strange and new Doctrine to C.M. and his Brethren to distinguish betwixt the Scripture called by some the external or outward Word and the inward living Word of God that proceedeth from the Mouth of God immediately as every mans word that proceedeth from his Mouth and goeth into the Ears of the Hearers is his immediate Word yet not only antient Writers and Fathers so called did so distinguish but even these called the Reformed who began the Reformation from gross Prop●ry And for the antient Writers I shall give but one though I could give divers besides to wit Augustine of great esteem and fame with Protestants and particularly with Calvin whose Authority he more useth in his Institutions than any of all the Antients In his 5th Book de Trinitate cap. 11. Augustine saith expresly Proinde Verbum quod foras sonat signum est verbi quod intus lucet cuj magis verbi competit nomen nam illud quod prosertur caruis ore vox verbi est verbumq et ipsum dicitar propter illud a quo ut foris appareret assamptum est In English thus Therefore the Word that soundeth outwardly is a sign of the Word that shineth inwardly to which the Name of the Word doth more agree for that which is pronounced with the fleshly Mo●th is the Voice of the Word and it is called the Word because of that from which it is taken that it might outwardly appear Where I desire the Reader to Note these two things 1 st That Augustine doth acknowledge the Word within or internal Word 2 dly That the Name of the Word doth more belong to the internal Word than to that which outwardly soundeth in our fleshly Ears in both which he doth contradict C.M. and his Brethren who do not acknowledge any inward Word in the Saints since the Apostles dayes and hold That the Scripture is the only Word that is the Object and Rule of our Faith And that famous Reformer Zuinglius whom 〈◊〉 the rather cite because C.M. maketh him his