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	justification_n	3,419	5	9.8335	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49291	Personal reprobation reprobated being a plain exposition upon the nineth chapter to the Romans, shewing, that there is neither little nor much of any such doctrine as personal election or reprobations, asserted by the apostle in that chapter : but that his great designe is to maintain justification by faith in Jesus Christ, without the works of the law / humbly offered to serious consideration, by Samuel Loveday.	Loveday, Samuel, 1619-1677.	1676 (1676)	Wing L3235; ESTC R39683	197,425	354

as 1 Cor. 9.24 where we are called upon so to run that we may obtain where we have obtaining propounded as the great encouragement to running So also Heb. 12. we are to have an eye to the recompence of reward to encourage us in our running and Paul himself was not willing to run in vain and we are called upon Phil. 2.12 to work out our salvation with fear and trembling I answer That in all these places the Apostle speaks to justified persons in order to perseverance not to such as are strangers to the ways of God and his Gospel as these in our Text were and all these endeavours are more properly a●… sanctification then after justification we are called upon to work out our salvation and to perfect our holinesse in so doing but we are never called upon to work out our justification that is only the effect of Christs death and sufferings without any other efficient cause or means all acts of holinesse in man is rather to declare his justified state then procure it Abraham in obeying and following God in those several steps which the Sc●pture takes notice of did not thereby procure but demonstrate his justification and see how Alrahams obedience and faith centers in one to this end our Apostle saith that Abraham believed God and it was imputed to him for righteousnesse thereby he was accounted righteous yet S. James saith our father Abraham was justified by works when he offered Isaac Jam. 2.21 that is he did declare or demonstrate it thereby Thus I have briefly run through the words by way of explication I now return to consider of them as they lie And before I proceed to those Doctrinal Conclusions which lyeth in them I shall briefly take notice of them as they are the Apostles Conelusion and result and inference from what goeth before for that they are as a conclusion they have the note of an inference or conclusion in this so then for so these words are used elsewhere See chap. 10.17 So then faith comes by hearing which words are the result from the former so chap. 8.8 so then they that are in the flesh cannot please God cha 14.12 So then every one must give an account of bi●…self to God so 1 Cor. 3.7 chap. 7.38 thus we see that this kinde of speaking is used as a center to draw the precedent and subsequent matter to it so that this 16. verse is a result the Apostle in these words doth conclude and seal up the matter of this first argument in order to purging himself from the Jews false imputation of charging God with unrighteousnesse which they gathered from what he had said as is recorded vers 11. that God doth not justifie by works this result doth cast light upon the whole Context upon a three-fold consideration 1. As these words doth determine the nature and matter of the controversie between the Apostle and the Jews that it was about the terms of justification and who had right to make them both which are here resolved not of him that is most desirous and pursuing after it he has not power to propound but God who is the gracious donour of it 2. By the Apostles result in this verse he doth determine where the foot of the Jews objection lay which was from his interpretation made of these two instances of Ishmael and Esau as their rejection taught the rejection of works as to justification ver 11. and not upon the unequal proceedings of God with Jacob and Esau as some would have it for it will easily be granted that not of works and not of him that willeth or runneth are terms synonimous or of like signification 3. We must understand this conclusion and inference to be drawn from the words immediately going before Exod. 33.19 So then that is to say from hence it appears not to be of the willer or runner because God in shewing mercy is positively resolved in himself and from himself about it so that this conclusion concludes the propriety of Exo. 33. to this controversie and that God sp●… the same in effect to Moses as here S. Paul sp●… to the Jews that is to say that justification 〈◊〉 adoption is of free-grace and mercy and not●… works Thus much for the scope and explication of the words I shall now sum up the whole of this verse in these five doctrinal Conclusions From the nature of these words as they are a result or conclusion whilst S. Paul is labouring 〈◊〉 vindicate Gods righteousnesse and equity in this terms and proceedings with mankinde he arrives at great fatisfaction in himself The Doctrine is this That he that makes it his work to vindicate Gods righteousnesse in his proceedings with man preva●… in his arguments The Apostle had no cause to be ashamed of his contest in this matter in asserting justification by faith in Christ without the deeds of the law though in so asserting he is charged for impeaching Gods righteousnesse yet he overcame and in vind●…ting Gods righteousnesse he vindicates his own doctrine So then it is not 2. Doctrine That justification is a prize worth the running for when once seen and understood The Apostle supposeth that these Jews had been willing and running after it as a blessed priviledge justification with God is very desirable but suppose you should ask me what it is to be justified I answer when a person is declared just upon the account of pardon and non-imputation of sin that is the blessed state which the Apostle speaks of Rom. 4.6,7,8 blessed is the man to whom God doth not impute sin but how may thee and I know whether we are in this blessed state I answer 1. If thou beest justified with God thou art acquitted in thine own conscience there remains no more conscience of sin this is that spoken of Rom. 5.1 being justified with God there is peace in thy conscience that is quiet it doth not condemn thee 2. If thou beest justified from sin thou doest experience strength against sin that sin which is pardoned we have a perfect hatred unto we have an eminent place for this 2 Corinth 7.11 there was indignation and revenge against it 3. Doctrine It is possible for persons cordially to desire and laboriously to pursue this mercy of justification and yet come short and not attain it This was the case of the Jews they were willers and runners they had a zeal a desire they sought after it verse 31. yet not attained it chap. 11.7 Israel did not attain what they fought after and why not because they were not elected vers 32. but because they sought it not by faith therefore this we may learn that in our zeal and running it is good to keep Gods line 4. Doctrine That persons to some degree righteous and obedient to Gods laws are very apt to challenge and strongly expect the great priviledge of justification as a debt for such their obedience or as a reward for such work Therefore the Apostle doth

that purpose respecting the way and terms of mans salvation p. 86. Chap. 6. Treating in Eight particulars the explanation of love and hatred in God and that in this chapter it cannot intend election and reprobation to heaven or hell p. 94. Whether the first transgression of Adam is the cause of Gods hatred against mankinde p. 96. The effects of Gods hatred is a privation of good and in●…ction of evil p. 98. Chap. 7. Shewing Gods unquestionable and absolute right to state and propound his own terms upon which his grace and justification and salvation shall be had and here determines it not upon the works of the law but believing in his son p. 102. That Gods speakings of old to his servants were very significant and teaching to ages and generations to come p. 122. Chap. 8. Shewing that it is of meer grace and mercy in God all men having sinned to call them upon any termes whatsoever to justification all grace no debt p. 125. Why is willing and running opposed to God and mercy it is not of him that willeth nor of him that runneth but of God that sheweth mercy p. 128. It is possible for persons cordially to desire and laberiously to pursue this mercy of justification and yet come short and not attain it p. 137. That persons to some degree righteous and obedient to Gods laws are very apt to challenge and strongly expect the great priviledge of justification as a debt for such their obedience or as a reward for such work p. 138. Chap. 9. Gods act of hardning and reprobating to damnation is the effects of great and persevering rebellion when men shut their eyes and ears at ●…st after much long-suffering and patience p. 139. As God seald up Pharaoh for his impenitency so did he with the Jews for shutting their eyes and ears therefore gave them up to a judiciall blindnesse p. 151. Chap. 10. Plainly explaining how and in what sence God may be said to harden mens hearts in like manner how God is said to show mercy p. 164. Gods will differs from mens will because it 〈◊〉 of counsel he doth all things according to the counsel of his own will p. 166. Terms of mercy and terms of wrath are founded in the breast of the most high p. 168. What mercy is intended when he saith he hath mercy on whom he will p. 169. Four instances to evidence God did not necessitate Pharaoh to be rebellious p. 172. How God is said to harden Pharaohs heart p. 177. Five marks of Gods withdrawing from hardning sinners p. 183. No person so near ready and liable to fall into his own destruction as a hardned sinner he is very near to ruine p. 190. Those that slight and undervalue the Scripture● are not guided by the same spirit that writ the Scriptures p. 192. That God Almighty doth greatly concern himself in his peoples afflictions and oppressions p. 193. That every act of impunity and reprieve from judgment misimproved doth directly contribute to the fitting and preparing such a person for wrath p. 195. That God in his dealings with Pharaoh laid a platform of his proceedings with reprobates to the worlds end p. 199. Six Characters of a heart that is not hard whatever they may think of themselves p. 201. Chap. 11. Gods will and word are terms equivalent and his purposes to mankinde in order to mercy and judgment is not irresistable p. 203. That God may justly finde fault with whom he judicially hardens p. 213. Chap. 12. Detecting that unreasonable consequence of Gods forming men on purpose to damn them p. 215. The great sin of the circumcised Jews was spirituall pride p. 229. Chap. 13. Explaining the Potter and clay and that God makes and mars vessels according to their submission and rejection of him p. 231. That sin and disobedience is of an imbasing nature it makes man comparable to the earth the potters clay p. 251. The same people or persons at distinct times may be honourable and dishonourable vessels p. 253. Chap. 14. Explaining who are vessels fitted for destruction and who are vessels of mercy and why both become such p. 255. Wicked men are the proper subjects of Gods long-suffering p. 273. Chap. 15. Shewing the super-abounding riches of Gods grace to sinners for their encouragement to turn p. 274. That the present state of Christians in this world is a state of preparation not of perfection p. 286. Chap. 16. Gods love to the called whether Jew or Gentile is great and singular love yet not so unchangably fixed in this life that neither the obedience of some nor the rebellion of others can alter it p. 288. The great aggravation of mans condemnation will be the rejecting and not complying with Gods frequent and loud call p. 294. That Gods love or hatred with respect to persons or people is not unchangeable or fixed p. 302. Chap. 17. That it is not Number nor being in relation to godly Ancestors that can secure rebellious persons from Gods wrath and destruction p. 305. Chap. 18. Explaining the causes why the Jews missed and the Gentiles obtained the righteousnesse which is according to faith p. 316. Chap. 19. Plainly demonstrating that persons justified and saved in Gospel days shnll have no cause to boast but on the contrary to attribute all to free-grace p. 321. Chap. 20. Calling for greatest circumspection because persons in a very fair and likely way unto salvation in their own thoughts may suffer disappointment it is very easie to stumble at Christ and his ways if careful heed be not taken p. 325. Errata PAge 3. line 29. for Appstle reade Apostle p. 6. l. 14. r. unrighteousness p. 9. l. 20. dele chiefly p. 11. l. 15. r. his person p. 18. l. 20. for would r. could p. 18. l. last for summary r. sum up p. 20. l. 27. for 33. r. 23. p. 21. l. 14. for Christs r. Christ p. 22. l. 23. r. abdicated p. 28. l. 8. r. was p. 305. l. 23. for nations r. notions A Brief Compendium of the whole Controversiall part of this Chapter as a Preface to the Matter following SHewing the concurrence of each passage therein to the making up of a sweet harmony ●etween this 9th and 3 4 10 11 Chapters of this Epistle and herein I am perswaded that if the Reader do but lay aside prejudice and observe narrowly and heed carefully as he go along he will receive great satisfaction in the truth of what is spoken from each verse distinctly by that joint consent and argument appearing in the whole put together for although it is possible to wrest and misinterpret some single verses or passages in Scripture yet it is granted on all hands that he that takes in the whole scope of Epistle Chapter and Context in what he speaks is in the ready way to make an unerring Construction of matters This 9th of the Romans has been much wronged for want of this observation by Insitting upon some verses without heeding the

law or other for the justification of the world and without the obedience whereof they could not be justified they are here to be understood the body of the rebellious Jews who were enemies to Christ yet these are said to follow after the law of righteousnesse these did eagerly pursue the law of righteousnesse or the righteousnesse of the law some by the law of righteousnesse do understand righteousnesse it self and so the same Apostle is understood chap. 7. that the law of the minde was the minde it self 2ly They thought this law or rule was that given on Mount Sinai in the external part of it and therefore they followed that law for it but they miscarried and did not attain to the law of righteousnesse that is they never came to understand and see and so not to pursue the right law wherein righteousnesse was to be had called Roy. 3.27 the law of faith so that here was the case though the Jews contended might and main about the observation of a law which they imagined would have justified yet they came not near unto the true law they did not take hold of that right law of righteousnesse nay which is yet more plainer the Jews did not attain to the righteousnesse of that law which they followed for whilst they observed some part of the law in the letter of it they were short in the spirit of it and inside of it as our Lord tells them Mat. 5. and besides they sought justification in a wrong way which God did never intend for that end and being in a wrong way the further and faster they run the worse So much for explication I shall only name those doctrines which doth offer themselves to our considerations from the words thus opened which are as followeth what shall we say then 1. Doctrine That it is a matter of great concernment for persons rightly to understand the right way and proper terms of justification The Apostle having been arguing till he is weary knows not what more to say yet he is not willing to leave a matter of such great import I know not what to say more yet I will give you the result of the whole which I have already said 2. Doctrine That God hath made provision for present grace and future glory for gentiles indefinitely 3. Doctrine That God affords a people a very choice favour when he sends the gospel amongst them By this it was that the gentiles came to attain righteousness the gospel coming into a house or city and salvation coming is all one and is taken one for another Luke 19. 4. Doctrine That God hath prepared and made ready the gospel dispensation for sinners Such as are far from righteousness these were the persons which S. Paul took notice of in his day to attain to righteousness in Christs time publicans and harlots embraced the gospel before scribes and Pharisees 5. Doctrine That persons justified and saved a gospel-dayes shall have no cause to boast but to attribute all to free grace Rom 3.27 boasting is excluded by the free-law of justification Ephes 2. not of works lest any should boast 6. Doctrine That the gospel is most readily and most sweetly embraced of the poor Poor dispisable gentiles first laid hold of it and the terms of it the gentiles were glad of the gospel Acts. 13. chap. 8. they rejoyced with great joy the gentiles by pursuing overtook and laid hold 7. Doctrine Faith is the true and ready way appointed by God to attain justification and acceptance with God The righteousness of faith is the only righteousness in Gods account Abraham believed God and it was accounted for righteousness and he was called the friend of God 8. Doctrine But Israel Doct. A people in covenant with God yet not tractably following God at the worst of people The gentiles though strangers to God yet following God tractably in his gospel-dispensation are preferred above Israel Israel is named by a term of diminution from this adversative but ●ut Israel the first are left upon this account by God 9. Doctrine It is possible for persons to be zeal●… in a wrong way to a good end They aimed at righteousness and acceptance with God Rom. 10.2 they had a zeal but in a wrong way Paul was zealous in his persecution Phil. 3.6 Gal. 4. the goodness of our end will not excuse the badness of our way 〈◊〉 10. Doctrine Israel suffered a total disappointment in those things they expected though they painfully pursued hard after them They expected singular acceptance with God and in the room thereof met with rejection they expected justification but they mist it and lost their labour CHAP. XX. Calling for greatest circumspection because persons in a very fair and likely way unto salvation in their own thoughts may suffer disappointment it is very easie to stumble at Christ and his ways if careful heed be not taken Verr. 32. Wherefore because they sought it not by faith but as it were by the works of the law for they stumbled at that stumbling-stone 33. As it is written behold I lay in Sion a stumbling-stone and rock of offence and whosoever believeth shall not be ashamed IN which two verses we have contained the fourth and last head which head contains the more special and more singular and particular cause of their coming short of justification which we have under two circumstances 1. They sought it as it were by the works of the law 2. They stumbled at Jesus Christ the Apostle draws this 33. verse out of some passages in the prophesy of Esaiah chap. 8.14 chap. 28.16 and as the Apostle in other places and cases doth supply the Old Testament imperfections so here also he doth make these places more clear by evangelical light we have three amendments in these verses 1. He expoundeth the prophets indefinitely he that believeth by a universal whosoever believeth or every one believing which is more clearly in gospel-language exprest John 6.47 Mark 16.16 John 3.16 2. Whereas the Prophet exprest himself only thus he that believeth not expressing the person or thing to be believed on our Apostle in his citation of the words mendeth them and saith on him 1. Signifying that it is a person who is to be believed on 2. That this person is he that is compared to a stumbling-stone 3. Our Apostle expresseth the prophets will not make baste by will not be ashamed but to the words more closely which in these verses contain a double reason more particularly of the succeslesness of the Jews endeavours after justification that they did not attain though they followed after we have here a rational account in sight not supposed but exprest 1. They sought it not by faith but as it were by the works of the law 2. They stumbled at something that lay in their way they stumbled at that stumbling stone as the Apostle begins this chapter with cordiall grief and sorrow for his contreymens disappointment so he concludes