Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	efficient_a	faith_n	justification_n	3,392	5	9.4028	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35959	Truths victory over error, or, An abridgement of the chief controversies in religion which since the apostles days to this time, have been, and are in agitation, between those of the Orthodox faith, and all adversaries whatsoever, a list of whose names are set down after the epistle to the reader : wherein, by going through all the chapters of The confession of faith, one by one, and propounding out of them, by way of question, all the controverted assertions, and answering by yes, or no, there is a clear confirmation of the truth, and an evident confutation of what tenets and opinions, are maintain'd by the adversaries : a treatise, most useful for all persons, who desire to be instructed in the true Protestant religion, who would shun in these last days, and perillous times, the infection of errors and heresies, and all dangerous tenets and opinions, contrary to the word of God.	Dickson, David, 1583?-1663.; Sinclair, George, d. 1696.	1684 (1684)	Wing D1412; ESTC R3405	145,943	378

and propriety which they had to them Acts 5. 4. 2 Because the eight command which is of perpetual use to all men supposeth a distinction and propriety of Goods For if all Goods were common it were impossible to steal 3 Because there should be no giving of Almes there should be no Hospitality which is contrary to the Apostle Eph. 4. 28. Heb. 13. 2. CHAP. XXVII Of the Sacraments Question I. ARE the Sacraments holy signs and seals of the Covenant of Grace immediatly instituted by GOD to represent Christ and his benefits and to confirm our interest in him Yes Do the Sacraments put a visible difference between those that belong unto the Church and the rest of the World Yes Do the Sacraments solemnly engage men and women to the service of God in Christ according to his word Yes Rom. 4. 11. Gen. 17. 7 10. Matth. 28. 19. 1 Cor. 11. 23. 1 Cor. 10. 16. 1 Cor. 11. 25 26. Gal. 3. 7. Rom. 15. 8. Exod. 12. 48. Gen. 34. 14. Rom. 6. 3 4. And 1 Cor. 10. 16 21. Well then do not the Socinians err with the Anabaptists who maintain that the Sacraments are not seals of the Covenant of Grace instituted by God to represent Christ and his benefits but only bare tokens and Tests of our Christian profession Yes By what reasons are they confuted 1 Because Circumcision is expresly called a sign and seal of the righteousness of Faith Rom. 4. 11. Now if Circumcision was a seal and sign why ought not Baptism and the Lords Supper to be signs and seals also 2 Because the names and properties of the things signified are given to the Sacramental signs Thus Circumcision is called the Covenant Gen. 17. 10. The bread is called the Body of Christ Matth. 26. 26. And Baptism is called the washing of regeneration Titus 3. 5. For no other reasons but because they represent and confirm things spiritual to Believers 3 Because the cup of blessing in the Sacrament is the communion of the blood of Christ and the bread is the communion of the body of Christ 1 Cor. 10. 16. 4 Because the Sacraments bring into our memories Christ and his benefits and therefore as it were they set him before our eyes and so increase and confirm our faith 1 Cor. 11. 24 25. Quest. II. IS the Grace which is exhibited in or by the Sacraments rightly used conferred by any power in them No. Rom. 2. 28 29. 1 Peter 3. 21. Well then do not the Papists and Lutherians err who maintain that the Sacraments of themselves are true immediate and effectual causes of our Iustification and give life Yes By what reasons are they confuted 1 Because the holy Scripture attributes our Justification to Faith only as an instrumental cause and to no other thing Rom. 1. 17. Rom. 3. 28. Gal. 2. 16. And therefore the Sacraments cannot be the efficient causes of our Justification and life 2 Because the Scripture makes an express difference between the work of a man dispensing the Sacraments and the work of the holy Ghost Matth. 3. 11. 3 Because signs and seals of Grace cannot confer and effectuat Grace But the Sacraments are but signs and seals of Grace because to signifie and to have vertue and power to do differ in nature and in kind 4 Because many are partakers of the Sacraments who yet are not partakers of the Grace of GOD as Simon Magus Acts 8. 13. Ananias and Saphira Acts 5. 4 9. And how many thousands do eat and drink unworthily drinking and eating damnation to themselves 1 Cor. 11. 29. 5 Because many have been justified before ever they did partake of a Sacrament as Abraham Rom. 4. 11. And Cornelius with his fellows Acts 10. 46. Quest. III. DOTH the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it No. Matth. 3. 11. 1 Cor. 12. 13. Well then do not the Donatists and Anabaptists err who maintain that the Sacraments dispensed by a wicked and graceless Minister are of no vertue or efficacy Yes Do not also some others now a days err who are not far from the same opinion Yes Do not lastly the Papists err who maintain that to the perfection of a Sacrament the actual intention of the Minister at least his vertual intention of doing that which the Church doth is necessary Yes By what reasons are they confuted 1 Because Iudas who was a Thief and a Traitour did according to the command of Christ baptize as well as the rest yet Christ never called in question his Baptism 2 Because the efficacy of the Word doth not depend upon the piety goodness worthiness or good intention of the Instrument Phil. 1. 16 Therefore neither doth the efficacy of a Sacrament depend upon the intention of him that doth administer it 3 If the efficacy of Baptism depended upon the good intention of the Minister then no Christian could be sure that he is baptized seeing no man can be sure of or know the Ministers intention 4 Because the operation and efficacy of the Sacraments depend upon the operation of the Holy Ghost and the Word of institution Matth. 3. 11. 1 Cor. 12 13. 5 Because the Papists themselves which is argumentum ad hominem cannot be sure that the bread in the Eucharist is Transubstantiat into the Body of Christ. And therefore in their Adoration and falling down to the Host they commit most damnable Idolatry in worshipping that which is neither GOD nor any divine thing I say they cannot be sure because the Priests intention may be deficient while he is consecrating the Bread Quest. IV. ARE there only two Sacraments ordained by Christ in the Gospel I answer two only namely Baptism and the Lords Supper Matth. 28. 19. 1 Cor. 11. 20 23. Well then do not the Romanists err who make seven Sacraments by adding to Baptism and the Lords Supper Confirmation Pennance Extream Unction Ordination and Matrimony Yes By what reasons are they confuted 1 Because no other Sacraments save Baptism and the Lords Supper are instituted by Christ in all the holy Scripture 2 Because the description and definition of a Sacrament as you will find it in the first Question doth agree only to Baptism and the Lord Supper 3 Because Christ was a Copartner and sharer of Baptism and the Lords Supper which in his own person he did sanctifie and by them did testifie and profess his communion with his people of the New Testament but never was a sharer of any of these five Bastard Sacraments Quest. V. MAY Baptism and the Lords Supper be dispensed by any but by a Minister of the Word lawfully ordained No. Matth. 28. 19. 1 Cor. 11. 20 23. 1 Cor. 4. 1. Heb. 5. 4. Well then do not the Anabaptists err who maintain that the Sacraments may be dispensed and administred by any Believer Yes Do not likewise the Papists and the Lutherians err who maintain that it is lawful for Laicks or Women to administer the

is no such thing as Venial sin as it is explained by the Popish-church upon which false Foundation is built this fancy of Purgatory Rom. 6. 23. 2 Because temporal punishments do not extend themselves beyond this life Rom. 8. 18. 2 Cor. 4. 17 18. 1 Peter 5. 10. For in this life onely the Godly receive their evil things as the Wicked receive their good things Luke 16. 25. 3 Because after the fault is pardoned there remains no punishment to be undergone Ezek. 18. 22. Psalm 32. 1 2. Micah 7. 19. Rom. 8. 1 33. 4 Because the Thief upon the Cross that was converted did not suffer afterwards any punishment in Purgatory Luke 23. 43. Neither could his death and confession upon the Cross be accounted a perfect satisfaction as the Adversaries affirm because he did acknowledge he had received the due reward of his deeds Luke 23. 41. He that suffers as a Murderer or as a Thief or as an evi doer his punishment cannot be accounted a satisfaction 1 Peter 4. 15. 5 Because they that die in the Lord rest from all their labours Rev. 14. 13. 6 Because Christs satisfaction for the sins of Believers is most full compleat and perfect and doth not need our imperfect satisfactions whether for the Fault or the Punishment Isaiah 53. chapter Titus 2. 14. 1 Iohn 1 7 Heb 10 14 Col. 1 20 21 22. Neither by our sufferings in Purgatory is Christs satisfaction applyed to us First because our sufferings there cannot be an instrument for applying Christs Merits to us For on GODS part we have the Word Sacraments and the Spirit as means for applying his merits to us On our part we have Faith Was it ever heard of in the Word of GOD that the Lord made use of exquisite torments for applying his Grace To apply Mercy by the executing of Justice Is forgiving debt applyed by exacting the debt Shall pardon be applyed to by the punishing of us Quest. IV. WIll such as are found alive at the last day not die but be changed Yes 1 Thess. 4. 17. 1 Cor. 15. 51 52. Well then do not the Papists err who maintain that such as are found alive at the last day shall die Yes By what reasons are they confuted 1 Because Christ is ordained of GOD to be Judge of Quick and Dead which distinction would be needless if all truely Died Act 10. 42. 2 Because the Apostle says as was cited we shal not all sleep but be changed which place of Scripture is not to be read we shall all therefore sleep as the Papists say putting in the Greek particle oun for ou therefore for not Because this illative particle oun cannot agree sufficiently with the Apostles Preface Behold I shew you a mystery This Mysterie is not death it self but a change in place of death which is a great Mystery indeed 3 As the Resurrection of many of the bodies of the Saints was a preamble of the great Resurrection of our bodies Mat. 27. 52. So the translating of Enoch that he might not see death seems to be a preamble of this change in place of death Heb. 11. 9. Quest. V. SHal the Dead be raised up with the self same bodies and none other although with different qualities which shall be united again to their Souls for ever Yes Iob 19. 26 27. 1 Cor. 15. 42 43 44. Well then do not the Socinians Arminians Anabaptists Photinians and Marcionites err who maintain that the same individual body is not raised up which we carried about with us here and laid down in the dust but another body made of Air or of some matter more subtile than Air altogether void of flesh and blood made a-new by Christ Yes Do not likewise many of the Quakers err who maintain also That the same individual body is not raised again but that there is a change thereof in substance as well as in quality Yes By what reasons are they confuted 1 Because it is evident from Scripture Phil. 3. 21. that there shall be a transforming of those vile bodies at the Resurrection to be fashioned after the glorious body of Christ and so not the forming and making of a new one which is hard to conceive if the same individual body should not be raised and if this change here spoken of be as well in substance as in quality 2 Because the Apostle sayes He that raised up Christ from the dead shall also quicken your mortal bodies and therefore not bodies made of Air by his Spirit that dwelleth in you Rom. 8. 11. 3 The same Apostle sayes For this corruption must put on incorruption and this mortality must put on immortality 1 Cor. 15. 53. 4 Because the Iustice of GOD requires that the same individual bodies shal receive rewards or punishments which have done good or evil while life remained 2 Cor. 5. 10. Rom. 2. 6. Eph. 6. 8. 5 Because the body of Christ who is the efficient cause of our Resurrection 1 Cor. 15. 4 12 13 16. rose again that same individual body Luke 24. 39 40. Quest. VI. SHal the bodies of the unjust by the power of Christ be raised to dishonour Yes Acts 24. 15. Iohn 5. 28. 29. Phil. 3. 21. Well then do not the Socinians err who maintain there shall be no resurrection of the unjust Yes By what reasons are they confuted 1 Because the Apostle sayes We must all appear before the Judgment-seat of Christ that every man may receive the things done in the body 2 Cor. 5. 10. 2 Because the hour cometh in the which all that are in their graves shall hear his voice and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation Iohn 5. 28 29. 3 Because the Apostle sayes being accused before Tertullus there shall be a Resurrection of the dead both of the Just and Unjust Acts 24. 15. 4 Because according to the Enochs Prophesy the Lord cometh with ten thousands of his Saints to execute Judgement upon all and to convince all that are ungodly among them Iude verses 14 15. 5 Because many of them that sleep in the dust of the Earth shall awake some to everlasting life and some to shame and everlasting contempt Daniel 12. 2. CHAP. XXXIII Of the Last IUDGEMENT Question SHal the wicked who know not GOD and obey not the Gospel of Iesus Christ be casten into everlasting torments and be punished with everlasting destruction from the presence of the Lord and from the glory of his power Yes Matth. 25. 31 to the end Rom. 9. 22 23. Acts 3. 19. 2 Thes. 1. 7 8 9. Well then do not the Socinians err who defining eternal death to be the extinguishing of the Body and Soul maintain that the wicked are to suffer no torment in hell and that their whole punishment will be to be deprived of Eternity or anihilated that is both Soul and Body turned into NOTHING Yes Do not likewise the Origenists and some Anabaptists err who think that not only the wicked but the Devils themselves after many torments in hell shall be received by GOD into favour and be made blessed and happy Yes By what reasons are they confuted 1 Because the Apostle affirms almost in so many words that which we have asserted 2 Thes. 1. 7 8 9 10. 2 Because Life Eternal and Death Eternal are in Scripture opposed to one another in the same sense Mat. 25. 46. But Life Eternal in Scripture is not taken for being simply Eternal but for being Eternally happy or to be in a blessed Eternal state and condition Psalm 133. 3. Therefore Eternal death must be taken in Scripture not for anihilation or being turned into Nothing but for an Eternal wretched and miserable state and condition 3 Because the Scripture saves but the children of the kingdom shall be casten into utter darkness there shall be weeping and gnashing of teeth Matth. 8. 12 13. 4 Because the Scripture affirms expresly that the wicked are tormented in hell Luke 16. 24. Next there are some degrees of torments there but there are no degrees in non esse that is in not to be 5 Because Abraham saves expresly there can no man pass from the place of torment to the place of bless and happiness Luke 16. 26. 6 Because the torments of the wicked are called a Worm that dieth not a fire that cannot be extinguished 7 Because the Scripture sayes that the smoke of their torment ascendeth up for ever and ever Rev. 14 11. Rev. 19. 3. 8 Because the wicked will be carried into everlasting fire prepared for the Devil and his angels Matth. 25. 46. And the same wicked are to rise again to shame and everlasting contempt Daniel 12. 2. And to suffer the vengeance of Everlasting fire Iude verse 7. And now only is the accepted time and now is the day of Salvation 2 Cor. 6. 2. FINIS * In magnis voluisse satest