Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	justification_n	sin_n	2,620	5	4.9771	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36551	A synopsis of Quakerism, or, A collection of the fundamental errors of the Quakers whereof these are a taste, viz. 1. That there are not three persons in the God-head, 2. That Christ did not make satisfaction for the sin of man, 3. That justification is not by imputed righteousness, 4. That our good works are the meritorious cause of our justification, 5. That a state of freedom from sin, is attainable in this life, 6. That there is a light in every man, sufficient to guide him to salvation, 7. That the Scripture is not the word of God, nor a standing rule of faith and life, 8. That there is no resurrection in the body, 9. That there's no need nor use of ordinances, baptisme, Lords Supper, &c. : collected out of their printed books : with a brief refutation of their most material arguments, (and particularly, W. Pens, in his late Sandy foundation shaken) and an essay towards the establishment of private Christians, in the truths opposed by those errors / by Tho. Danson ...	Danson, Thomas, d. 1694.	1668 (1668)	Wing D218; ESTC R8704	44,296	95

A SYNOPSIS OF QUAKERISM OR A Collection of the Fundamental ERROURS of the QUAKERS Whereof these are a Taste Viz. 1. That there are not Three Persons in the God-Head 2. That Christ did not make Satisfaction for the Sin of Man 3. That Justification is not by imputed Righteousness 4. That our good Works are the Meritorious Cause of our Justification 5. That a State of Freedom from Sin is attainable in this Life 6. That there is a Light in every Man sufficient to guide him to Salvation 7. That the Scripture is not the Word of God nor a standing Rule of Faith and Life 8. That there is no Resurrection of the Body 9. That there 's no need nor use of Ordinances Baptisme Lords Supper c. Collected out of their Printed Books With a Brief Refutation of their most material Arguments and particularly W. Pens in his late Sandy Foundation Shaken and an Essay towards the Establishment of private Christians in the Truths opposed by those Errours By Tho. Danson sometime Minister of the Gospel at Sandwich in Kent LONDON Printed in the Year 1668. To the Reader Reader THe late daring Pamphlet of W. P●n Intituled The Sandy Foundation Shaken wherein he hath attempted but with too Feeble an hand to shake the Rock Christ Jesus in his God-Head and Offices hath occasioned this Vndertakement Seeing God had left him to himself so farr as openly to vilifie Three Grand Truths I judge it not amiss to take this opportunity to mind the World how well he hath Imitated the Leaders of his Party in their respects to other like Truths that so the Christians of these Parts may no longer be Imposed upon by the Quakers seeming Innocence The most referd civil Heathens were given over to the most Fond and Beastly Errours about the Nature of God It was observed of many of our English Hereticks in Queen Elizabeth's dayes that they were Charitably Devout And you know many that look well in the Face have their Inwards Tainted and Decayed I presume Reader thou hast Read over the Frontispiece of this Book and then tell me what you think Do those Principles sound like Christian Doctrine Do you not think your Heart would give your Tongue the Lye if for fear of seeming riged you should venture to sa● of the Teachers of those Doctrines These are the Servants of the most High God who shew unto us the way of Salvation Acts 16. 17. Why then take heed how thou harkenest unto them unless thou art unconcerned in thy self and art indifferent whither Salvation or Damnation fall to thy share I am prevented in a serious Representation of the danger of these Errours by the Pains of my Worthy Friend Mr. Tho. Vincent The mention of whose name puts me in mind of a Query thou mayst make about my Answer to Pens Arguments why I do actum agere The Answer is I was Ingaged in a little Conference with the said Pen and he hath made some Reflections upon me in the same Piece which are not to be wholly neglected Again Experience hath shewn that there is a great difference in Intellectval Gusts The Method Phrafe Notions of scarce any one man are acceptable to all And a President is at hand Biddles 12. Arguments against the Holy Ghost's Deity were first answered by the Learned Estwick and then by the Learned Pool and both to good purpose I hope not without success And if any Quaker shall demand why I do not answer Sam. Fishers Book against me instead of Writing against a new Man I answer that I am guided in my Neglect by the Judgment of ubler Persons than my self that that Book is but a bundle of Impertinent Cavils and none of my Arguments is shaken by his Batteries and that to answer it were but Horas bonas male collocare to spend time with Domitian in catching of Flies I shall only leave two words of Advice with thee and so we will part 1. Be at some pains to understand the positive Grounds of the great Truths opposed by the Quakers Remember that Wisdom is Silver and a Treasure not only for its Excellency but also for the difficulty of Attainment Prov. 2. 4. It was the Observation of Min. Fel. Multi ob●aedium investigandae veritatis divert●nt in proximos Errores i. e. Many men through Impatience of the Pains they must be at to find out the Truth turn into the Errours next at hand As a weary Traveller takes up his Lodging not at the best but at the nearest Inn. Be not thou a new Instance to confirm that unhappy Observation For want of some pains many Christians are strangely Ignorant and through Ignorance uncertain like Glasses which may be blown into any shape you please or Weather-Cocks that are indifferent to any Point of the Heavens To lessen thy pains somewhat I have endeavoured to give thee the most material Arguments by which those Truths are supported in as plain and familiar a way as I could and as the Nature of the subjects would bear Particularly be at some pains to understand the right use of Reason about these sacred Mysteries Namely that it is not to judge of the Truth of the Propositions contained in the Scriptures but of their Connexion Take an Instance 1 Cor. 15. 13. If there be no Resurrection from the Dead then is Christ not risen The Propositions that the dead shall be raised and that Christ is raised from the dead are de fide or matters of Faith but the Connexion o● Consequence of the Apostle is evident to reason as depending upon that Maxime of Reason Sublato effect● tollicur causa Deny the effect and deny the cause if it be necessary and not an accidential Cause and like this if it be not day t is not Sun-rise And therefore 〈◊〉 Socinians who pretend that we are not to believe any thing to be of Divine Revelation which is not evident to our reason do discover but little of that reason which they would be thought to have Ingrossed to themselves For does not Reason tell us that the Nature and Works of God are above our reach And that God were not God if he could be comprehended by a Creature nor are the Creatures ad aequate effects of God their cause And indeed their Principle takes away the difference between Divine Knowledge and Faith Where is there any room for an assent to Truth Propter authoritatem revelantis upon the credit of Gods word if we are to believe nothing but what antecedently to Divine Revelation is evident to reason in its next causes or proper Effects Nor can I see what use Miracles can be of to a Socinian the Intendment of which is to inforce a belief of those Doctrines which are inevident to Reason It being a Principle which no man will contradict that God will not put the Seal of his Immediate Power to a Falsehood 2. Improve the Knowledge which you have I have often thought it a wise sober speech of

made of a Woman to redeem them that were under the Law Gal. 4. 4 5. which subjection to the precepts of the Law was penal as being a debasement of so great a person a strange metamorphosis of an absolute Soveraign into a subject And therefore 't is spoken of as a wonderful instance of condescention that he was not ashamed to call us brethren Heb. 2. 11. that is fellow-subjects for being one in nature with us he becomes one with us in an obligation to the same Law And if it be weighed the penal nature of what we call penalties or curses lies not barely in the smart of sense but in the brand of insamy thereby set upon us that we rec●ive the due reward of our deeds as the good thi●f gives us his sentiment of his own and fellows case Luke 23. 41. And seeing that Satisfaction in the eye of the Law is strictly not solutio ejusdem but tantidem not of what the letter of the Law requires but of somewhat equivalent therefore it may be made as well agendo as patiendo by doing as by suffering For some actions as they may be circumstantiated may be truly penal to the agent and so equivalent to the corporal punishment which the letter of the Law ex●cts and may be as proper for demonstration of justice maintaining the repute of the Law and example to others 2. Qu. What causality in respect of God's act of forgiveness Christ's obedience was capable of Answ Christ's obedience could satisfie God but in genere causae moralis sc impulsive vel meritoriae as a meritorious cause of which we say that movet aliquem ad talionem reddendam which moves another to recompence the act done by good or ill offices which we thus express popularly One good turn requires another Which kind of cause works on an agent and induces him to produce the effect And that it is such appears by comparing the causality of his obedience in respect of our impunity or freedome from punishment with the causality of sin in respect of punishment which in the latter induces God to punish in the sormer induces God to pardon I● it be said how can this be seeing nothing without God can be said to move him for then somewhat in God should b● an effect of the Creature and so the first cause should have some dependance upon the second which is absurd and impossible I answer There is no cause indeed of the will of God ex parte actus volendi as to the act it self of his will but there may be a cause ex parte volitorum as to the things will'd whence the Schools say Deus vult hoc esse propter hoc sed non propter hoc vult hoc i e. God wills one thing for another but why he Wills one thing for another there 's no cause to be assigned but his Will God wills the preaching of the Word for the production of faith as a means for its end but why he wills that connexion between them no reason can be given but his Will for he can work faith without it And so Christs obedience cannot properly work upon Gods will but if it have the causality of an impulsive cause attributed to it we must understand that properly those terms note but a connexion between means and end Christ's Obedience and the Sinners Pardon which having been joyned together in God's Decree cannot be put asunder in the Execution Quest How does it appear that Christ's Obedience had the Efficacy of a Meritorious Cau●e of our Forgiveness Answ 1. Those places which speak of the turning away of Divine Wrath by Christs Obedience which Wrath is but an Inclination to punish He Christ is a Propitiator for our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatio 1 J●h 2. 2. It notes the Act of Appeasing and the means whereby God is Appeased Rom. 3. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorium The Mercy Seat so rendred Heb. 2. the true as that was the Typical means of Attonement 2. It appears by those Scriptures which speak of Redemption or Freedom from deserved Punishment purchased by a price of Christs Laying-down 1 Pet. 18. 19. Ye were not Redeemed with Corruptible things as Silver and Gold but with the precious Blood of Christ Where the Antithesis cleerly imports that Christ's Blood is a True and Real Price and of far greater Value than Silver and Gold which Yet answer all things Eccles 10. 19. And it hath made a purchase of Freedom from Punishment for that is included in the Vain Conversation spoken of as an Effect in its Cause and elsewhere it is spoken of as a parcel of Christ's purchase Gal. 3. 13. Christ hath Redeemed us from the Curse of the Law 3. By those Scriptures which speak of a Substitution of Christ for us Mat. 20. 28. The Son of Man came to give his Life a Ransome for many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Res aut factum quo movetur qu●spiam ut aliquam Incommodo alioqui 〈…〉 liberari Patiatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Preposition when applied to Persons Imports the Succession of one into the room of another so used Mat. 2. 22. and rendred in the room o● his Father 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pret●●● Redemptionis a caunter Priae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Composition notes either Contrarietatem as in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist i. e. one that opposeth Christ or it notes commut ●tionem an exchange of one for another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes something or Act whereby any one is moved to let him go free whom he hath advantage against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes such a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Compensation as in which the Deliver undergoes that Evil in kind or Equivalently which he that is delivered should have undergone And if the Word imports an Exchange from one Life to another then we conclude a Satisfaction from the Nature of the thing Either justly or unjustly we were to die not the latter for we had well deserved Death therefore the former And if Christ hath freed us from that Death we were justly obnoxious to what is that but what we call Satisfaction in the sence of the point in hand Quest 4. Whence Christ's Obedience had the Efficiency of a Meritorious Cause of our Forgiveness 1. It was a perfect Obedience 2 Cor. 5. Last he knew no sin i e. by Experience of the working of it in himself which Peter explains when he says He did no sin 1 Pet. 2. 22. Thence the Denomination given him An holy thing in his Conception Luke 1. 35. An Holy Child Acts 4. 27. After his Birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and puer in the Three Learned Languages signifie a Child and sometimes a Servant perhaps because the Child is born a Subject to the parent Jure diving Naturali The Holy one of God ●n his Man-hood even by the Devils from whom that