Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	act_n	faith_n	grace_n	1,738	5	5.9950	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34980	Christ exalted and Dr. Crisp vindicated in several points called antinomian, being cleared from neonomian suggestions alledged, by some remarks on Mr. A-, his rebuke to Mr. Lob shewing from Scripture and most orthodox authors the invalidity of his rebuke in taxing the doctor to be apocryphal, and his doctrine antinomian : with some observations on the Bishop of Worcester's letter concerning the great point of the change of persons between Christ and believers ... : with a table to find the heads insisted on / done by a happy, tho' unworthy branch of the said doctor.	Crisp, Samuel, 1669 or 70-1704.	1698 (1698)	Wing C6917; ESTC R24787	120,659	146

Faith in him or else we must feign that a Believer hath a Spiritual Life in him that is not from Christ if he have Faith before he is united to Christ as some pretend and so there would be two Spiritual Lives in a Believer one before Union to Christ which works Faith and the other from Christ upon acting our Faith But this Ass of our own Spiritual Life and the Oxe of Christ's Life in us will not draw well together So that I think I may safely conclude this is no Heresie to say that Union to Christ is before Faith much less is that which follows an Heresie to say that we partake of the Spirit by vertue of that Vnion This is brought in as part of the fifth Heresie Whence do the Branches partake of the Sap of the Vine but from the Root by Vertue of Union to the Vine 'T is strange to admiration that this should be question'd by those who like Peter seem to be Pillars in the Church to call it an Antinomian Heresie to say We partake of the Spirit by vertue of Vnion to Christ If the Spirit be not in us before Faith how can he convince of Sin in not believing and thereby work Faith Doth not the Scripture say plainly 1 Cor. 12.8 9. To one is given by the Spirit the word of Wisdom to another Faith by the same Spirit Doth the Spirit give Faith and is he not then in the Soul to work Faith before it is wrought Is not the Former before the Thing formed If so then sure my Dear Kratiste was in a great Mistake and has sadly imposed on those that profess Faith in our Lord Jesus to rank this for a Heresie That we partake of the Spirit by vertue of our Vnion to Christ which in Naturâ is before Faith The sixth as being much akin to the former I pass only with the naming of it 'T is Heresie he saith to say Justification in regard of Application must be before Believing Whose Saying this is or whence it is taken I know not If the meaning be that God applies it to us or reckons it to us before our Believing that we are Justified This is so far from Heresie that I think the contrary is a Contradiction Or 't is Nonsense for me to believe a Thing is mine before it is given me or applyed to me and so made mine And in that Sense the Application of Justification by God's Spirit to my Conscience that God hath loved me and given his Son for me this must first be applyed to me before I can believe it or else my Believing is but Presumption But if by Application of Justification before Believing he means that the Soul doth apply it to himself before his Believing I think he is to seek for any that hold that Tenet §. XXVII His seventh Heresie is this That the first Application ordine Naturae saltem is to an Vngodly Man eo nomine that he may believe That this is a blessed Gospel-Truth and no Heresie appears by what our Blessed Lord Jesus saith That he came not to call the Righteous but Sinners And his immediate Call made them follow him as Levi from being a Publican to be a believing Disciple Nay saith our Lord Publicans and Harlots enter into the Kingdom of God before you Ye believed not but the Publicans and Harlots believed Matth. 21.31 32. Here was Application to ungodly Wretches eo nomine that they might believe and when Publicans and Harlots they did believe and so came off from their Ungodliness Yea the Dog Syrophenaecian as Christ called her she had Faith given her while she was a Dog even to the Admiration of Christ himself who said O Woman great is thy Faith And saith the Apostle for a full Proof that the Application is to an ungodly Man eo nomine While we were Enemies we were reconciled to God by the Death of his Son Nay as God will have it the very word ungodly which they oppose as Heresie is asserted in the Scripture that the first Application of Christ is to an ungodly Man in Rom. 4.5 To him that believeth on him that justifieth the ungodly his Faith is counted for Righteousness If the Blessed Apostle saith God justifieth the ungodly I trow this is no Heresie in him but if Heterodox Dr. Crisp say the same words then 't is an Antinomian Heterodoxy Now there 's a great out-cry what do you make God to be Is God such a Friend to Sin as to justifie the Vngodly Doth it become the Holiness of God to justifie an ungodly Man This is the way to vindicate all licentious Antinomianism That God justifies the Vngodly and that while he is an Enemy he is reconciled to God O out upon such profane Antinomians We can allow the Apostle Paul to use such Language because we can distinguish this into he doth not justifie the Vngodly that the Apostle means so whatever he saith but we cannot bear it that Apochryphal Tobias should say so nor that Mysterious Nonsense say so as Mr. Williams called Mr. Cole we cannot bear it in him for this is to open a gap to Profaneness to say God justifieth the Vngodly §. XXVIII The eighth Heresie is to assert That we believe that we may be justified declaratively The Case I take to be thus The Apostle saith in Gal. 2.16 We believe that we may be justified by the Faith of Jesus from whence the Neonomians conclude that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere our Act of Faith is that very Thing which justifies us or that we are justified by our Work of Faith if not by Works of Faith and Holiness which sometimes they joyn yet at least by a Work by our Act of Believing Whereas the Orthodox according to the Homilies and Doctrine of the Church of England from plain Scripture put Faith it self from us as that Act that justifies and say Faith justifies only declaratively as it manifests to the Conscience our being justified by Christ's Blood Rom. 5.9 and freely by his Grace not our Grace of Faith through the Redemption that is in Jesus Rom. 3.24 Titus 3.7 It is still ascribed to his Grace not any Grace in us our Grace of Faith being only the Instrument or Hand given us of God to receive Christ and all in him If Justification be as they would have it from any Act of ours as the Ground or Cause of it then we are not freely justified by his Grace but by our Work of Believing which if not a Popish is an Arminian Tenet to blemish the Free Grace of God in Jesus Christ So that it may be safely concluded that it is no Heresie to say our Justification by Faith is declarative in as much as the Essence of Justification is by the Blood of Jesus and the Grace of God imputing it to us is the form of our Justification which being received by Faith is thereby manifested or declared to the Conscience by the Illumination of the Holy

assert he is so far from being a Sinner in himself that being God-Man he cannot sin nay he never could commit Sin or be guilty of any Sin of his own All that they affirm of his being a Sinner is only that he was so by Imputation only As a King 's Innocent Son undertaking for a Criminal may be a Thief or Murderer by Imputation if he suffers for the Thief And so Luther calls Christ the greatest Sinner in the World and yet Men dare not call Luther an Antinomian whatever they think And so to repute Christ an imputed Sinner we are taught by the Blessed Apostle when he saith God made him Sin And my Dear Kratiste knows in his Conscience that not a Man of his Antinomians have any such thought exprest by word that our Blessed Lord Jesus is a Sinner any other way than by our Sins imputed to him which nevertheless were as really made his so as to bear them and suffer for them as if they had been committed by him and yet though they were laid on him and so made his they nor ten thousand millions of times more Sins were not able to defile or pollute in the least his most Holy God like Body or Soul So that it is meer strain and looks like Malice to say they make Christ a Sinner because they say he was made Sin by Imputation §. LXXVIII I suppose this may rather be a moot Point in our New Divinity or New Gospel Whether be the greatest degraders of our Lord Jesus Christ the Socinians that say Christ is not God by Nature or the Neonomians that make Christ to be the Mediator upon a New Law of God's making Such Law admits or allows of Sin in obedience to it or doth not require Sinless Obedience That is That Christ hath purchased that our imperfect Obedience shall be admitted for perfect for his sake This is by the New Law of their coyning which is to un-God the Holy God and to make void the Death of Christ For if God be such a God as makes a Law that admits of Sin then he is not the true God for God cannot behold Iniquity with the least allowance no not the least Iniquity of a vain Thought And if the Blood of Christ doth not take away the Sin that cleaves to our most sincere Obedience we must perish to all Eternity because the Soul that sins must dye either himself or his Surety for him even for the least Sin And did not some Men count little Sins to be little Things they would not trifle with the Holy God as if of course he past by little Sins or that he hath made a Law that admits of that which is not Sinless Obedience And because Man's Law will not hang a Man for stealing a Pins head they wi●l have a God like themselves that cannot damn a Man for it whereas God's Law is without exception the Soul that sins shall dye and the stealing a Pins head may be with as felonious an intent as stealing a Kingdom So that stealing a Pins head needs the Blood of Christ to wash the Guilt away as well as robbing 1000 l. on the Road needs it for both need it though the latter be the more heinous And besides their ungodding of God by charging him with making a New Law that admits of Sin they hereby make vain the Death of Christ For if our imperfect Obedience may be accepted for perfect without washing away the Imperfections or Sins in it by Faith in the Blood of Jesus to wash away those and all our Sins then Christ's Death is in vain For if little Sins may pass without the Redeemer's Blood washing them away then may great ones also for without shedding of Blood there is no remission and it is the Blood of Christ which cleanses from all Sin If from all then from little as well as from great and if not from little ones then also not from great But it doth cleanse from all therefore there can be no Law of God's making that admits of Sin And if you will be making Antinomians here you have matter for it they being the true Antinomians that are against Sinless Obedience and if so they are for Sinning Obedience And it is their own brainless Brains and not the Holy God hath set up a Law that admits Sin in the Obedience If this be not Antinomianism there is none in the World I own God accepts sincere Obedience that hath respect to the pure perfect holy Law of God though there be Sin in such Obedience provided the Obedience be done in Faith looking to the Blood of Jesus and trusting to it to take away the Iniquity of our holy Things But to talk of a New Law that admits of Sin is so far to un-God God the Maker of such a Law that it may well be a moor Point Who are the most to be abhorred the Socinians that un-God our Lord Jesus or the Neonomians that un-God the Father of our Lord Jesus by attributing such a Law to him to be the Author of even a Law that admits Sins as Mr. Williams doth §. LXXIX He procoeds and saith This is a day wherein Antinomianism is triumphant That is to say in the Neonomian Dialect It is a day wherein Free Grace flowing to poor Sinners through the Blood of the Lord Jesus as the only ground of our Justification Sanctification and Salvation without any thing of our Works yea or Faith it self concurring as any cause thereof that this Free Grace is triumphant I wish you could make good your Position then the Doctrine of our English Protestant Religion in the Homilies then the Truths that have been delivered by Luther Calvin Twifs Dr. Goodwin Crisp Cole Mather c. would be triumphant But alas the new way the Cassandrian way the going about to establish our own Righteousness and not submitting to the Righteousness of God by Faith but as it were by the Works of the Law Rom. 9.32 10.3 this Doctrine hath its ten thousands among Papists Arminians common Protestants who are only for their doing well and so dying well and leaving out Jesus or if he come in 't is but like some Flowers on the brims of the Dish to garnish it in many Mens Sermons and Prayers while the other Doctrine of our Lord Jesus being all in all the Lord our Righteousness made of God to us Wisdom Righteousness Sanctification and Redemption that there is no Name or Thing under Heaven whereby we can be saved in whole or in part but only the Name of Christ this Doctrine hath for its followers but its single hundreds But the day of the Lord is coming that will burn as an oven and will burn out all the Dross and Tin that is among his own People and utterly consume all that will not submit to the alone Righteousness of his Son to be saved by that and that alone imputed to them for Justification For other Foundation can no Man lay than that