Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	abraham_n	faith_n	justify_v	1,422	5	9.0902	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16556	An exposition of the festiuall epistles and gospels vsed in our English liturgie together with a reason why the church did chuse the same / by Iohn Boys ... ; the first part from the feast of S. Andreuu the Apostle, to the purification of Blessed Mary the Virgin.	Boys, John, 1571-1625.	1615 (1615)	STC 3462.3; ESTC S227	247,989	326

considered especially 1. An iniurie done to God and that is for giuen 2. An inordinate act the which once being done cannot be vndone but is a blot or staine whereby the soule is defiled and that is laid here to be couered and elsewhere to be washed away 3. The guilt of eternall death and that is not imputed Whosoeuer then is in Christ hath all his sinne and euery thing in all his sinne for giuen couered not imputed for these three signifie the same because that which is couered is not seene and that which is not seene is not imputed and that which is not imputed is forgiuen All his sin is put out of Gods remembrance cast as it were behinde his backe so couered with Christs grace so buried in Christs graue that not so much as the print of one little fault appeares in the words of Augustine Sitexit peccat a Deus noluit aduertire si noluit aduertere noluit animaduertere sinoluit animaduertere noluit punire neli●t agnoscere malutt ignoscere so that the saying of the Prophet Blessed is the man whose vnrighteousnesse is forgiuen and whose sinne is couered containeth a definition of iustification It is Gods free pardon in remitting our iniquities for the Publican is said expresly to be instified in that God was mercifull to him a sinner Luke 18.13.14 This makes against Osianders deified righteousnesse as also the Popi●h inherent iustice for God is our righteousnesse and Christ our holinesse 1. Cor. 1.30 Being iustified freely by grace through faith in him who iustifieth the vngodly Imputat ' D●us homini iustiti●m vt compati●ns vt dissensans vt beneu●lens Dimissio etenim ad compassion ● obiectio ad dispersion●m non imputar● ad bene●●lentt●m pertinet See Epistle 25 Sund. after Trinitie Whereas it is obiected that the blessed man is iustised by workes in part because in his spirit there is no guile as the text runnes in Dauid how soeuer omitted here by Paul Augustine answereth aptly that the blessed man hath in his heart no guile for that he doth not disse●nble his sinne but humbly confesse his faults I said I will acknowledge my sinnes vnto the Lord and so thou for gauest the wickednesse of my sinnes Euery Christian may ●●y with our Apostle When I am weake then am I strong And God also saith vnto such as feele their infirmities as hee did vnto Paul My grace is sufficient for thee for my power is made perfect through weaknesse 2 Cor. 12.9 And therefore the true penitent bragges not or his vertue● as the Pharisie but of his infirmities as Paul acknowledging ingeniously that his happinesse consists in the remission of his sinnes He● omnibus sol● perfectio si se mueriur imperfectos And whereas some further obiect how Dauid saith elsewhere Blessed is the man that hath not walked in the counsell of the ungodly c. And blessed is he that considereth the poore c. And blessed are they that are vndefiled c. Our Diuines answer that those place and the like presuppose faith a waies according to that Apostolicall axio●e Whatsoeuer is not of faith is sinne Faith is the ne●t of 〈◊〉 albeit our birds be neuer so faire yet they will bee lost except they bee brought forth in true b●l●efe The sparrow hath 〈…〉 an house and t●e swallow a rest where ●he may lay her young euen thine Altar O Lord c. Psalm 84.3 Such as are faithfull hauing their 〈…〉 for giuen and their sinne couered are blessed men and all their worker as being laid vpon Christs Altar are most acceptable to God But faith Augustine Heretickes and ●●●●dels in doing glorious acts and honourable deeds haue not where to lay their young and therefore they must of necessitie come to nought as the Fathers of our Common Law speake Meritur act● cum person● their a lions are damnable with their persons See Gospell on all Saints day Came this blessednesse then vpon the Circumcision It is fit in vrging Abrahams example to reconcile S. Iames affirming in his Epistle cap. 2. vers 21. that Abraham was instified through workes and S. Paul auowing heere that faith was reckoned to Abraham for righteousnesse Our Diuines answer that S. Paul speakes of the causes of his iustifying before God but S. Iames of the signes of his iustifying before men S. Paul of Abrahams iustification exprior● S. Iames of Abrahams iustification ex posteriori S. Paul of the iustifying of Abrahams person Saint Iames of the iustifying of a particular act in offering Isaac be sonne Now Paul proues Abraham to be iustified by faith ex ordine can●arum in the 9.10.11.12 verses And then ex causa promissionis in the 13.14 The cause preceeds or at the least is alway conioined with his effect but Abraham was iustified when he was yet vncircumcised Ergo Circumcision was not the meritorious cause of his iustification Abraham as Melan●thon obserues out of the Scriptures euidence was called out of Haran and iustified when he was seuentie fiue yeeres old Gen 12.4 But circumcised in the ninetie ninth yeere of his age Genesis 17.24 Abraham then was iustified 24. yeere before Circumcision was instituted and as our Apostle theweth elsewhere foure hundred and thirtie yeeres afore the Law was giuen Ergo father Abraham had the pardon of his sinne not by Circumcision or any other worke of the Law but only by faith apprehending and applying Gods holy promise concerning the blessed seed See Epistle 13. Sunday after Trinitie Wherefore then serued Circumcision It was vnto him a signe and a seale of the righteousnesse of faith verse 11. Signum Memoratiuum a signe of commemoration of the Couenant betweene God and Abraham and of the promise which he receiued to wit 1. Of the multiplying of his seed 2. Of inheriting the land of Canaan 3. of the Messias which should be borne of his seed And for this cause the signe was placed in the generatiue part Representatinum a signe representing Abrahams excellent faith as it is afterward called a seale of the righteousnesse of faith Distinctinum a signe whereby the Iewes were distinguished from all other people Demonstratinum a signe shewing the naturall disease of man euen originall ●inne and the cure thereof by Christ. Prafiguratinum a signe prefiguring Baptisme and the spirituall circumci●ion of the heart A Seale For that it is a witnesse of faith receiued As being an expresse signe of the thing signified Abraham beleeued his seed should be multiplied ideo congrueuter accep it signum in membro generationis As sealing vp secretly this mysterie that the Sauiour of the world should be borne of the seed of Abraham Because it was a confirmation of Gods promise to father Abraham as the Letters Patent of Kings are sealed for better assurance Vt obsignaret iustitiam fidei to seale

many as the Lord our God shall call And Act. 3.26 Vnto you hath God raised vp his sonne Iesus and him hee hath sent to blesse you in turning euery one of you from your iniquities And here Ye men and brethren children of the generation of Abraham and whosoeuer among you feareth God to you is the word of this saluation sent And vers 38. Be it knowne vnto you that thorough the man Iesus is preached vnto you the forgiuenesse of sins Now that our Apostle might the better insinuate himselfe into the minds of his hearers and thereby more powerfully perswade the truth of his doctrine hee cals them brethren children of the generation of Abraham and such as feare God The first title was among the Iewes held gratious the second and third glorious esteeming it euer the greatest honour to be the seruants of God and sonnes of Abraham And whereas Christ crucified is vnto the Iewes a stumbling blocke for what Iew will out of his owne iudgement admit him for the Sauiour of Gods people who was condemned by the chiefe Priests and rulers and inhabitors of Gods owne City Hierusalem of which it is said the law shall goe forth of Sion and the word of the Lord from Hierusalem our Apostle remoues the scandall of Christs crosse retorting and answering this obiection in his ensuing discourse First hee retorteth it and maketh it aduantage in his present businesse As if hee should say ye men of Antioch children of the generation of Abraham especially such as feare God among you I say ye should the rather embrace the word of saluation sent vnto you because the men of Hierusalem and their rulers killed the Lord of life condemning him in whom they found no cause of death Hierusalem vnderstood not the things appertaining to her peace but murthered the Prophets and stoned such as were sent to her Take heed therefore ye men of Antioch that ye commit not the like sinne and ingratitude lest that fall on you which is spoken of in the Prophets behold ye despisers and wonder and perish Secondly S. Paul heere giueth answere to this obiection It is true that the men of Hierusalem and their rulers haue crucified the Lord of glory but it was out of their ignorance because they knew him not nor yet the voices of the Prophets which are read euery Sabbath day They killed him indeed but heerein they fulfilled all the Scriptures that were written of him especially that Scripture the same stone which the builders refused is become the head stone of the corner And lastly though it be granted vnto you that the Sauiour Iesus through whom is preached vnto you forgiuenesse of sins had a death full of ignominy for that hee was hanged on a tree yet his rising againe from the dead the third day was exceeding glorious in that hee lead captiuity captiue triumphing ouer death hell and the graue Now that Christ is risen againe from death he proues by the witnesse Of Apostles himselfe we declare c. For Christ after his resurrection was seene of Paul 1. Cor. 15.8 Other who went with him from Galilee to Hierusalem of whom hee was seene many daies as being witnesses chosen of God for the same purpose Act. 10.41 Prophets Esay chap. 55.3 Dauid Psal. 2.7 16.11 The first testimonie cited by Paul is in the second Psalme thou art my sonne c. the which I finde expounded of Dauid and of Christ. If we take this spoken of Dauid he may be called the sonne of God as A King for Princes haue their power from God and so stiled the children of the most high Psalm 82.6 Man for we are the generation of God it is he who made vs and not our selues Psal. 100.2 and is not hee thy father that made thee Deut. 32.6 Regenerate man for euery one that is new borne is borne of God adopted his sonne and made his heire Rom. 8.15.17 Thus it may be said by God vnto Dauid in type this day haue I begotten thee but onely to Christ in truth And therefore Rabbi Solomon and other Doctors among the Iewes vnderstand this of the Messias and assuredly Paul in his Epistle to the Hebrewes chap. 1. vers 5 did the rather cite this text to proue that Christ is God for that hee knew their Rabbines vsually const●ued it of Israels Sauiour The maine proposition of the second Psal. is th● the Messias is the King of Kings and Lord of Lords euen Gods onely begotten sonne very God of very God The which is concluded in this argument Hee that is to bee worshipped and kissed of all Princes on earth is doubtlesse the King of Kings but the Messias ought to be worshipped of all other Kings and Rulers and Iudges of the earth ergo the Messias seated vpon Gods holy hill of Sion is the King of Kings euen the Lord who dwelleth in heauen If the Princes of the world stand vp and take counsell together against the Lord and against his anointed it is but in vaine For if his wrath be kindled yea but a little they shall instantly perish hee shall bruise them with a rod of iron and breake them in peeces like a potters vessell On the contrary blessed are they who kisse the sonne and put their trust in him happie men and wise Kings are they who serue the Lord in feare and reioyce before him in reuerence God onely killeth and maketh aliue bringeth downe to the graue and raiseth vp Ergo the Messias hauing his absolute power of life and death is vndoubtedly Gods onely begotten sonne whom he hath made heire of all things and iudge of all men And therefore Diuines interpret the cited words as properly spoken of Christ and that in respect of his generation temporall eternall Resurrection Some construe this of his temporary birth in saying thou art my sonne God sheweth his diuine generation and in saying this day haue I begotten thee his humaine natiuity For hodie signifieth in holy Scripture the present life Heb. 3.7 Psalm 95.8 to day if ye will heare his voice So that I haue begotten thee this day as if he should haue said I haue brought my first begotten sonne into the world I haue caused thee to become flesh and in the fulnesse of time to be borne of a woman Other vnderstand this of Christs eternall generation As if God should haue said other are my sonnes improperly but thou art my sonne properly filius meus naturalis singularis substantialis A sonne not by creation as the whole world nor through adoption as the whole Church but a sonne by nature my begotten and onely begotten sonne Iohn 3.16 The very brightnesse and expresse character of my person Hebr. 1.3 Whereas Arrians and other obiect against this interpretation the word hodie Saint Augustine answereth appositly that with God vnto whom all things are