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
A50050	Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...	Leigh, Edward, 1602-1671.	1650 (1650)	Wing L986; ESTC R20337	837,685	476

distinction of a carnall believer from a Pagan or because it is the first article of our faith The Divels acknowledge four articles of our faith Matth. 8.29 1 They acknowledge God 2. Christ 3. the day of judgement 4. that they shall be tormented then Tremble They quiver and shake as when mens teeth chatter in their head in extreame cold The Greek word signifies properly the roaring of the Sea From thence saith Eustathius it is translated to the hideous clashing of Armour in the battell The word seemeth to imply an extream feare which causeth not onely trembling but also a roaring and shriking out Marke 6.49 Acts 16.29 Vers. 21. Was not Abraham our Father justified by works See V. 25. That is their faith was by their works justified and declared to be a true and living not a false and dead faith yea themselves were thereby justified and declared to be true believers indeed truly righteous before God and not so in shew and profession onely It is not meant of the justification of his person before God but of the faith of his person before men The true meaning is Abraham was justified by works that is he testified by his works that he was by faith justified in the sight of God The Papists adde unto the Text 1. a false glosse by works of the Law 2. A false distinction saying that they justifie as causes Vers. 22. Seest thou how faith wrought with his works Faith professed as vers 24. did cooperate either to or with his works that is either faith with other graces did cooperate to the bringing forth of his workes or else it cooperated with his workes not to justifie him before God but to manifest and approve his righteousnesse And by works was faith made perfect Not that works doe perfect faith but faith whilst it brings forth good workes doth manifest how perfect it is as 2 Cor. 12.9 See Beza Vers. 26. For as the body without the Spirit is dead so faith without works is dead also Either the Apostle Iames speaketh of the habit of faith or of the profession of it If of the habit then the comparison standeth thus As the body of man without the spirit that is without breath which is the prime signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breath in which sense it is called the spirit of the mouth and spirit of the nostrils I say as the body without breath is dead so that faith that is without workes which are as it were the breathing of a lively faith is judged to be dead If by faith we understand faith professed or the profession of faith as elsewhere in this Chapter and Act. 14.22 Rom. 1.8 then we may understand the similitude thus as the the body of man without the spirit that is the soule is dead so is the profession of faith without a godly life CHAP. III. Vers. 1. MY brethren be not many Masters Or teachers multi Doctores Beza Let not private persons take upon them to become instructers of others So Mr. Perkins rather censurers Dr. Hall in his Paraphrase takes it in both senses My brethren doe not ambitiously affect the title of the Authors and leaders of factions drawing Disciples after you neither be ye rigid and uncharitable censurers of others See à Lapide Knowing that we shall receive the greater condemnation That is by censuring and judging of others we shall receive the greater judgement Vers. 2. For in many things we offend all The Apostle puts himselfe into the number and speaketh it of those that were sanctified at least in his esteeme and in the judgement of charity We offend all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labimur impingimus we stumble all A Metaphor from Travellers walking on stony or slippery ground The Apostle speaks not of the singular individuall acts but of the divers sorts of sinne Quandoque bonus dormitat Homerus And setleth on fire the whole course or wheele of nature He compares the course of mans life with a wheele Calvin That is the whole man a mans own tongue fires himselfe and all others like the Sunne when it is out of order and course sets all on fire And is set on fire of Hell That is the hell of thy nature say some by the Divell saith Estius so called by a Metonymie Vers. 8. But the tongue can no man tame This is wilder then the wildest beast Vers. 15. Divelish Or full of Devils The Greek word ends in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat plenitudinem Because fleshly wisdome aimes at Satans end viz. to keep a man in an unregenerate estate The wisdome which is proper to Divels or as Piscator will have it which is inspired by Divels or evill spirits Vers. 16. Confusion The Vulgar renders it inconstancy and so it sometimes signifies Calvin and Erasmus pertubation some tumult tumulinatio Beza others otherwise Vers. 17. Without hypocrisie Great censurers are commonly great hypocrites CHAP. IV. Vers. 1. FRom whence come wars Not by the Sword or Armies but their tongue and heart warres by reason of the difference of affections Chap. 3.14 4.5.11 The Greeke word properly signifies quarrels in which much blood is shed and fightings or brawlings is is rendred strifes 2 Tim. 2.23 Among you being brethren and scattered brethren Iames 1.1 Come they no● ben● even of your lusts That is the root the Divell may increase them The Greek word may be translated pleasures or delights We must understand lusts in generall all kind of lusts That warre in your Members 1. Bello externo when the whole carnall part fights against the whole Spirituall part Rom. 7.23 Gal. 5.17.2 Bello civili interno when one lust warres against another as in carnall men Vers. 3. Because ye aske amisse Neither suitably to Gods mind nor agreeably to his end Vers. 4. Ye adulerers and adulteresses because of the running out of the heart to any creature inordinately Know ye not This word hath an Emphasis and pricks sharply as if he should say what are you so ignorant or doe you not consider The friendship of the world is enmity with God both actively and passively for it both makes us hate God and it makes God hate us Vers. 6. But he gives more grace That is the Scriptures offer grace and ability to doe more then nature can so some rather as Calvin to overcome our lusts and bring them into order God resisteth the proud Sets himselfe in battell array against him as the Greeke word emphatically signifies Vers. 7. Submit your selves wholy to God The Greeke word translated submit is very emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the force of the word is place under subcolleco See Rom. 13.1 Ephes. 5.22 Vers. 8. Draw nigh to God We have been enemies to God farre off from him now we must approach to him and seek to

in his sight The Greek is All flesh shall not be justified in thy sight by the deeds of the Law The meaning is none shall The word all joyned with the negative is often according to the Hebrew phrase put for none No flesh Flesh by double figure is put for man flesh for the body it being the matter of it and that again as a part for the whole man Vers. 21. The righteousnesse of God Either because he is the founder and contriver of it or because he bestowes it and gives it unto men or because it is the righteousnesse onely that will stand and hold out before God or by way of opposition to the righteousnesse of the Law which may well be called the righteousnesse of men Vers. 23. All have sinned and come short of the glory of God All That is all Nations Jewes and Gentiles that the Gentiles sinned against the Law written in their hearts the Apostles proved in the first Chapter that the Jewes sinned against the Law written in the Book he proves in the second Chapter so in this Chapter v. 9. Secondly all that is all persons young and old 5. Chap. 12.14 verses have sinned the Greeke word signifies to misse the mark and come short Greek faln back left behind the word signifies them which are left behind in the race and are not able to rune to the mark the glory that is the glorious Image which God stamped on man at the Creation which consisted in knowledge righteousnesse and true holinesse and dominion over the creatures or the glory of heaven which should have been the end of their obedience Vers. 24. In this and the next verse is described the great benefit of justification in all the causes of it Being justified That is declared to be just or absolved before God The whole Act of our Justification is described in Law Termes the sinner is the guilty person the plaintiffe or accuser the Devill the witnesse conscience the advocate Christ the Judge God This Justification is described 1. From the efficient cause by his Grace by grace here is not meant a meere outward proposing of the word of God as Pelagians say nor any inward work of holinesse in us as the Papists but the goodnesse and love of God without us 2. Impulsive either 1. Internall implyed in the word freely it is oppossed to merit or dignitie here 2. Externall the redemption of Jesus Christ. 3. The instrumentall cause through faith in his bloud 4. The finall cause to declare his righteousnesse for the remission of sinnes past freely First without cause or merit so Iohn 15.25 Secondly without price 10. Matth. 8. vide Gerh. in loc by his grace that is the free favour of God Vers. 25. Whom God hath set forth to be a propitiation through faith in his bloud 1. God hath made Christ the mercy ●eat 2. Under the Law it was but the type figure of him they that would obtaine any mercy from God must seeke it in and through him onely Secondly now by the ministry of the Gospell the Lord hath set forth this mercy seat openly to the v●ew of all men all men may have accesse unto it in the Law it stood in the holy of holies within the vaile and the High Priest onely had accesse unto it and but once a yeare 3. No man may come to the mercy seat nor hope to hude mercy with God through Christ but onely by faith in his bloud as Levit. 16.17 Mr. Hildersam on Psal. 51.7 vide Bezam A Propitiation So we read it but rather a Propitiatory the same Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint used for the Jewes Propitiatory See 25. Exod. 22. Vers. 31. We establish the Law The Law is established by the Gospell 1. By apprehending Christs righteousnesse for the perfect obedience unto it and fulfilling of it by our surety He hath fufilled the precept and satisfied the curse 2. By our own inchoate obedience unto it which by meanes of the Gospell being a quickning Spirit we are enabled unto CHAP. IV. THe Papists oppose the imputation of Christs righteousnesse to us and cavill at the very word imputation calling of it justiriam putativam and a new no righteousnesse yet Paul useth the word ten times in this Chapter and in the same sense that we take it verses 3.4.5.6 8.11.22 23 24. Vers. 5. That justifieth the ungodly Not in their sins but from their sins through Christ God doth justifie the ungodly as Christ doth save sinners in sensu diviso that is not while they are ungodly no● while they are sinners but when they have forsaken their wicked wayes and turned to the Lord by true and sound repentance This place must not be understood simply of such one that doth nothing at all but respectively of such a one as doth not rest upon his workes nor rely upon his righteousnesse but renouncing his own workes doth cast himselfe upon the free grace of God 2. Ungodly is not used in the common sense for one that hath no goodnesse in him at all but in a limited sense viz. for one that wantteh such perfection of goodnesse as on which he may build the hopes of his justification the proposition is drawn from the instance of Abraham a man not altogether void of workes and righteousnesse His faith is counted for righteousnesse Faith is accounted for righteousnesse without our merite for the merites of Christ which are not inherent in us but are communicated unto us by his Spirit whereby we are made members of his body and partakers of his righteousnesse Vers. 11. A seale of the righteousnesse of faith Circumcision is a signe in regard of the thing signified a seal in regard of the Covenant made betwixt God and man of righteousnesse not our own but that of Christ both active and passive faith as the instrument makes the righteousnesse of Christ ours by imputation Vers. 15. The Law worketh wrath That is manifests it and so when it brings it unto light it semes to have effected it Verse 18. Against hope Of sense and reason beleeved in hope of Gods word that is he conceived firme confidence in heart of the truth and power of God which is manifest by the Antithesis Vers. 19. And being not weake in faith be considered nor his own body now dead when be was about an hundred yeeres old Vers. 20. He staggered not The Greek word in other places is translated doubting nothing doubting but the same word is also translated discerning 1 Cor. 11.29 Vers. 21. Being fully perswaded There may be a full assurance of faith respectu objecti viz. the goodnesse truth and power of God but not respectu subjecti as it is in us in regard of our corruption It is a metaphore taken from ships that come into harbour with full saile Vers. 25. Was raised againe for our justification Christ paid our debt when he

of the Law An anomie irregularity or lawlesnesse there is but one word in the Greeke yet it hath the force of two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consists of the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law this is a precious definition saith Beza consisting but of one word Peccatum est dictum factum concupitum contra aeternam legem August contra Faustum l. 22. c. 27. Any want of conformity to the Law though in the habituall frame of a mans Spirit or any practice swerving from it in thought word and deed is a transgression of the Law Vers. 6. Whosoever abideth in him sinneth not This is not to be understood of particular sins but of a course in a known sin See 1 John 1.8 Vers. 8. He that committeth sin That is he whose Trade and course is in a way of sinning two things shew that one commits sin 1. If he love sin Majus est peccatum diligere quam facere Aug. 2. If one lye in any sin unrepented of Job 20.12 13. Is of the Devill That is resembleth him as a Child doth his Father and is ruled by his Spirit For the devill sinneth He not only saith he hath sinned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sinneth or is sinning From the beginning See John 8.44 Diabolus statim a creatione mundi fuit apostata Calvin That he might destroy the works of the Devill Greek unravell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in Scripture is ascribed to the casting down of a house Joh. 2.19 to the breaking of a ship Acts 27.41 to the loosing of any out of chaines Acts 22.30 Christ is opposed to Satan he not only is free from sin himselfe but came to destroy sin Vers. 9. Whosoever is borne of God doth not commit sin That is give himselfe over to a voluntary serving of sin The originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot sin as a worke of iniquity he cannot follow his sin as a workman follow his Trade Compare ver 8. with John 8.34 The reason is given for his seed The seed of God the seed of grace and regeneration 1 Pet. 1.23 Perkins Hildersam That is either the Spirit of God whose vertue is a principall efficient or the word whereby as an Instrument we are regenerate and begotten to God Dr. Taylor Episc. Dav. de justitia actuali Vide Piscat Vorstium in loc Remaineth in him and he cannot sin He cannot so fall as Apostates because he is borne of God Hilders on Psal. 51. That is saith Arminius so long as the seed of God remaineth in him but it may depart but the Apostle gives this as a reason why the Saints cannot fall away because the Seed of God abideth in them being regenerate it ever abideth in them and therefore they cannot fall away Vers. 10. Manifested That is evidently seen and known Vers. 14. Because we l●ve the brethren Here love is no cause of the change but a signe and consequent thereof Our love is not the cause of justification or our translating from death to life but a manifest signe and evidence whereby it is known that we are already justified for so he saith speaking in the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we are already passed or translated from death to life And to the like effect our Saviour speaketh Luk. 7.47 as if he had said hereby it appeareth that many sins are forgiven her because she loved much Vers. 17. Who so hath this worlds good Greek the life of this world there is a mans ability And seeth his brother hath need Here is his brothers necessity The rule of love is my brothers necessity and my own ability And shutteth up In Greeke locks as with a Key CHAP. IV. Vers. 4. BEloved beleeve not every Spirit That is yeeld no credence to every Doctor who doth gild over his Doctrine with pretence of the Spirit Squire But try the Spirits That is those Doctrines which men pretending the gifts of the Spirit did teach 1 Thes. 5.18 As Goldsmiths separate Gold and drosse and examine every piece of Gold by the Touchstone Whether they are of God As they are boasted to be many run not sent by God but stirred up by ambition covetousnesse or by the impulse of Satan See Deut. 18.22 Ezek. 13.2 and 26.18 Because many false Prophets are gone out into the world This Age as the Lord foretold saith Grotius is very fruitfull of such Impostors To go out into the world saith he is spoken both of good and evill Prophets and signifieth to appeare to the people John 6.14 and 10.36 and 17.18 and 18.37 Ephes. 1.15 Vers. 8 For God is love See verse 16. causally not formally say Schoolemen He is the fountaine of love therefore this must needs flow from him where ever the knowledge of him comes Vers 12. If we love one another God dwelleth in us The meaning is that by this gracious love we do evidently demonstrate that God is in us And his love is perfected in us That is either actively that love whereby we love him and that is perfected because it is demonstrated in the excellency of it as Gods power is said to be perfected in mans weaknesse because it is manifested so or else that passive love whereby God loveth us is abundantly declared perfect in that he worketh such a gracious inclination in us Vers. 17. Herein is our love made perfect The Familists who hold that there is a perfection of love in the regenerate in this life much urge this place but by love here is not meant the love that is in us or that we beare either to God or man but rather Gods love to us that is true Beleevers which is said to be perfect in us in regard of the effect and use of it Compare it with verse 16. But admit that John speakes here of that love that is in us either toward God or men he meaneth then such as is true sound and unfeigned opposed to that which is hollow and hypocriticall so perfect is taken Es●y 38.3 Vers. 18. Perfect love casteth out feare It doth not cast out the of feare offending God but that whereby we question the favour of God Vers. 20. For he that loveth not his brother whom he hath seene how can he love God whom he hath not seene That is He that cannot endure nor looke on that little glimpse and ray of holinesse which is in his brother in one of the same infirmities and corruptions with himselfe will much lesse be able to abide the light of the Sun of righteousnesse and the most orient spotlesse and vast holinesse which is in him CHA. V. Vers. 1. EVery one that loveth him that begat That is God the Father Loveth him also that is begotten of him That is all the faithfull Vers. 3. For this is the love of God that we keepe his Commandements and his Commandements are not