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cause_n efficient_a faith_n justification_n 3,392 5 9.4028 5 true
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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
B02147 Christendom; or, The nature of Christ's kingdom opened, and the chiefest difficulties in divinity cleared in order to ending the controversies among Christian philosophers, scool-men [sic], and divines of all parties. 1687 (1687) Wing C3933; ESTC R171319 44,677 48

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is that holy thing which was born of the Blessed Virgin and is truly called the Son of God and this Son of God is very God the Son incarnate Luke 1.35 Joh. 1.1 14 18. Jesus Christ is the same yesterday and to day and for ever after Incarnation as before and before as after Heb. 13.8 with this cautious meaning Before Incarnation he was Jesus Christ as from Eternity purposed in time to be incarnate After Incarnation he is the same Jesus Christ as incarnate according to that Purpose If he be at all compounded then he is not simply Christ and then he is a Deceiver For Simple and Compounded are contraries as Light and Darkness Truth and Falshood If Christ consist of Parts then he is not simply impartial and then he cannot judge the World in Righteousness but must needs approve Murder in David and condemn it in Cain which is Blasphemy The Manhood of Christ is not one part or one half of Christ but it is Christ himself considered as Man And the Godhead of Christ is Christ himself considered as God and yet he is but one Person but one Christ and the Nature of Christ as he is God manifest in the Flesh and the Word made Flesh is but one admitting of just Conception but no Parts and Composition Error 2. All things in Nature are reducible to ten Predicaments of which Relation is one Confut. All things in Nature are reducible to one which one is God of whom and through whom and to whom are all things and this God is our God for ever and ever Rom. 11.36 Psal 48.14 Thus Relation is all in all as being the Nature of God the Father not incarnate the Son incarnate the Holy Ghost not incarnate essentially and yet freely related to all Elect Angels and Men as their God and Portion for ever Error 3. There are four distinct Causes of Justification of Satisfaction for Sin of the Sacraments c. the efficient the material the formal and the final Cause Confut. All Cause touching Religion and Life eternal is either principal or supream or instrumental and subservient And the principal and supream Cause is superlatively and transcendently material and of greatest importance to our Faith and eternal Welfare the Cause of Causes even all in all As to Worldly Science common to us and Heathens there is matter and form distinct But as to Heavenly Science by Faith which Heathens have not there is no such distinction For Heavenly Science by Faith consisteth not in Form but in Power 2 Tim. 3.5 not in Shew and Appearance but in Truth and Reality Rom. 2.20 It is one and the same thing which is the beginning and the end the first and the last the efficient and the final Cause yet not in the same respects Rom. 11.36 Rev. 22.13 Error 4. The Will of Man is effentially free and essentially a Rational Appetite Confut. The Will of Man is essentially rational and intellectual● but neither essentially free nor essentially an Appetite For if it be essentially free then there can be no Hell And if it be essentially an Appetite then there can be no Heaven Damned Men are Men and in them is perfect intellectual human Will as to natural Substance but no free Will. They cannot be holy and happy if they would Luke 16.26 All Freedom and Liberty is either temporal or eternal in the Damned is neither they cannot but implacably hate God and will Annihilation rather than eternal Damnation In the state of perfect Felicity there shall be in all blessed Men perfect rational and intellectual Will but no Appetite no Desire no Wish no want of any good thing but perfect Satisfaction Rest and Pleasure for ever Psal 17.15 Error 5. The Divine Law is twofold of Works and of Faith or the old and the new Law. Confut. The Divine Law is but one as God the Author of it is one admitting of just Conception but no Division The Law was given by Moses but Grace and Truth came by Jesus Christ Joh. 1.17 Here the Law and Grace as also Moses and Christ are opposed yet not as contraries but as divers not as Satan and Christ but as subservient and supream Moses as God's Minister delivers the Law by which is the knowledg of Sin and Condemnation due for the same to all the natural Off-spring of fallen Adam And thus the Ministry of Moses and the Law as distinct from and relatively opposed to the Grace of the Gospel in Christ is a killing Letter and the Ministration of Death and Condemnation by reason of Sin in us 2 Cor. 3.6 7 8 9 10. The Law and Moses is not Jesus Christ they cannot purchase for us and bestow on us Gospel-repentance Pardon of Sin Peace of Conscience and eternal Redemption This is utterly above Moses and the Law as distinct from Christ by themselves to effect But now Jesus Christ as distinct from and relatively opposed to Moses and the Law is very God the Son incarnate the Word made Flesh Joh. 1.14 and as such is Mediator and as Mediator he doth purchase the Church with his own Blood and doth obtain for and freely bestow on Abel Peter and the rest of the Elect heavenly Righteousness Faith Repentance Pardon of Sin Perseverance and eternal Redemption These are the highest Blessings and Priviledges in respect whereof Christ as Mediator is to be worshipped with supream Worship otherwise he is a meer Man nothing differing from Moses and our whole Faith is a Lie. Thus the Law and the Gospel are distinct and Faith in Christ doth not abolish but doth establish God's Law Rom. 3.31 Psal 19. and Psal 119. CHAP. XVII Of the Ministry and Church-Discipline 1. THere may be a Church where is no Minister or Pastor but there cannot be a Church without a just esteem of Pastors and Ministers and care to have one where one is wanting Where two or three are gathered together in Christ's Name there is he in the midst of them And where is Christ the Head 〈◊〉 Saints his Members by Faith and Invocation there is a Church both Name and Thing tho there be no Pastor or Minister But those may not be said to be gathered together in Christ's Name who disesteem and contemn Pastors and Ministers 2. Where Ordination may be had consistent with Faith and Piety there it is to be had and they who invade the Ministerial Office without it have no due Call from God he never sent them such Persons do greatly offend against the Order and Unity of God's Church and chosen People and are not to be owned and countenanced in their evil way Where Ordination cannot be had consistent with Faith and Piety there it is not to be had There if a Door be opened for preaching the Gospel one not ordained being able for the Work and faithful may preach baptize give the Lord's Supper and do the whole Ministerial Office with purpose to have Ordination so soon as with Faith and Piety it can