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	law_n	sin_n	1,487	5	5.2539	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08832	The benefit that Christians receiue by Iesus Christ crucified translated out of French into English, by A.G.	Paleario, Aonio, 1503-1570.; Golding, Arthur, 1536-1606.	1580 (1580)	STC 19116; ESTC S926	54,090	122

charge because of Christs merits which are geuen vnto thée and become thine by faith Therefore following the Counsell of Saint Bernard beléeue thou not onely the forgeuenesse of sinnes in generall but also apply the same beliefe to thine owne particular person by beléeuing without any doubt that all thy misdoinges are pardoned thée through Iesus Christ. And in so doing thou shalt geue the glory vnto GOD by confessing hym too bée mercifull and true and shalt become righteous and holy before GOD forsomuche as by the same confession the holynesse righteousnesse of Iesus Christ shalbée communicated vntoo thée But to returne to our purpose of Predestination I say that by the thinges aboue mencioned a man may euidently perceiue that the assurance of Predestination doeth the hurt but rather greatly profite the true Christians And I thinke not that it can hurt the false Christians and reprobates For albeit that such manner of folke woulde beare themselues in hande and pretende too the worldewarde too bée of the number of the predestmate yet can they neuer perswade theyr owne consciences which will euer bée gnawing and crying out to the contrary But yet it séemeth greatly that the doctrine of Predestination may hurt them For they bée woonts to say If I bée of the number of the reprobates what shall it auayle mée too doe good workes And if I bée of the number of the predestinate I shal be saued without any labouring of mine too doe good workes I answere thée at few● wordes that by suche diuelishe arguments they increase Gods wrath against themselues who hath disclosed the knowledge of Predestination too the Christians too make them whot and not colde in the loue of God and to set them forwarde and not backeward vnto good workes And therefore the true Christian on the one side holdeth himselfe assuredly predestinated vnto euerlasting lyfe and to be saued not at all by his owne merits but by Gods election who hath predestinated vs not for our owne works sakes but to shew the greatnesse of his mercie And on the other side endeuoureth himselfe to doe good woorkes after the example of Iesus Christ asmuch as if his saluation depended vpon his own pollicy and paines taking As for him that ceasseth to do good because of the doctrine of Predestination saying If I be predestinated I shall be saued without strayning of my selfe to doe good woorkes he sheweth euidently that his trauelling is not for the loue of God but for the loue of himselfe By reason whereof the woorkes that he doeth may perhaps be good and holy too the sight of men but they bee wicked and abhominable before the Lorde God who hath an eye to the intent And herevppon it may be gathered that the doctrine of Predestinatiō worketh rather good than harm to the false Christians For it discouereth their hypocris●e which cannot cure it selfe so long as it lieth hidden vnder the mantle of outward workes But I woulde hau● them that say I will not streine my selfe to doe wel for if I be predestinated I shal be saued without tiring of my self so much I say I woulde haue them tell me howe it happeneth that when they be diseased they say not also I will haue neither Phisition nor phisicke for looke what God had determined vpon me cannot but come too passe why eate they why drinke they why till they the ground why plant they Uines why be they so diligent in doing all thinges conuenient for to sustaine y ● bodie why say they not also that all these turmoylings pollicies trauailes of ours are superfluous forasmuch as it is not possible but that whatsoeuer God hath foreséene and determined concerning our life death must néeds come to passe And therfore if Gods prouidēce make thē not negligent and idle in thinges pertayning to the bodie why should it make thē more slouthfull and negligent in that which concerneth the Christian perfection which without all comparison is farre nobler then the body But forasmuche as we sée that neyther Iesus Christ nor Saynte Paule for any doubt of offending the reprobats haue forborne to preache the trueth which is necessary to the edifying of the chosen for the loue of whom the euerlasting sonne of God became man and was put to death vpō the Crosse we also in likewise ought not to forbeare the preaching of Predestination to the true Christians forasmuche as wee haue séene that it importeth greate edification Now are we come to the end of our purpose wherein our thiefe intent hath béene according to our small power to magnify the wonderful benefit which the Christen man hath receiued by Iesus Christ crusified to shewe that faith of her selfe alone iustifieth that is to wit that God receiueth holdeth them for righteous which beleue stedfastly y ● Christ hath made full amends for their sinnes howbeit that as light can not be separated from fire which of it selfe burneth and deuoureth al thinges euen so good woorkes cannot bee separated from saith which alone by it selfe iustifieth And this holy doctrine which exalteth Iesus Christ and represseth abateth the pride of man hath and alwayes shal be reiected and fought agaynst by such Christians as haue Iewish myndes But happie is hée who following the example of Saint Paule spoyleth himselfe of his owne righteousness and would haue none other righteousnesse than that which is of Iesus Christ wherewith if he be clothed and appareled he may most assuredly appeare before God and shal receiue his blessing and the heritage of heauen and earth with his onely sonne Iesus Christ our Lorde too whom be al honor praise and glorie from this time foorth for euermore Amen Christ is the end of the Law ¶ Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for George Bishop and Thomas Wodcocke 1580. 2. Cor. ● 〈…〉 12. The state of man before and after that he had sinned Psalm 114 Psalm 14. Originall sinne A very good comparison Who is our neighbour The first office or duety of the Law Rom. 3. 7. The second office of the law The thirde office of the law Deut. 27. 2. Cor. 3. The fourth office of the lawe Rom. 4. The fifth office of the law Exod. 2●● Collo 3. Actes 4. Matth. 11. Iohn ● Iohn ● 〈…〉 Iohn 8. 1. Cor. 15. Psalm 50. Rom 3● The greatnes of sinne ought not ●o cause despayre ●or 5. Galat. 5. An excellent comparison of the vnability of our own works ●eb 7. Iohn 12. Phil. 3. 1. Cor. 1. How man is deliuered set free from the curse of the law Galat. 3. Rom. 8. Colos. 2. 1. Cor. 15. How we receiue the likenesse of God A very good similitude expressing the manner how our sinnes are taken away by Christ. Math. 28● Philip. 2. Ephe. ● Iohn 3. Howe the ●aithfull mans soule is assured of 〈◊〉 being ma●●ed vn●o Christe Acts. 5. Mat. 3. 2. Cor. 3. Iohn 6. Iohn 3. Iohn 11. I. Iohn 12.

had ment to say if a man know not himself to be a sinner nor thirst after righteousnesse hée cannot tast of the swéetnesse of Iesus Christe how swéete it is to talke of him to thinke of him and to follow his most holy life But when we once throughly knowe our owne infirmity by meanes of the law let vs hearken too S. Iohn Baptist who poynteth vs too the soueraigne Phisition with his Finger saying Beholde the Lambe of GOD which taketh away the sinnes of the worlde For hée it is that deliuereth vs from the heauie yoke of the Lawe abrogating and disanulling the curses and sharpe threatninges of the same healing all our infirmities reformyng our free will returning vs too our ancient innocency and repairing in vs the image of our God insomuch that according to S. Paules saying like as by Adam we bée all dead so by Iesus Christ we are al quickened And it is not to beléeued that the sinne of Adam which we haue by inheritance from him shoulde be of more force than the righteousnesse of Christe that which we also inherite by faith It séemeth that man hath great cause to complayne that without any reason why hée is conceaued and borne in sinne and in the wickednes of his parents by meanes of whō death reigneth ouer all men But nowe is all our sorow taken away in as muche as by a like meane without any occasion geuen on our behalfe righteousnes and euerlasting life are come by Iesus Christe and by him death is s●aine whereof Saint Paul maketh a very godly discourse which I purpose too set downe héere following Wherfore faith he like as by one man sin entred into the world death by sinne euen so death went ouer al men forasmuch as al men haue sinned For vntil the law sinne was in the worlde but sinne was not regarded as long as there was no law Neuer the latter death reigned from Adam vnto Moyses euen ouer them also that sinned not after the like manner of the transgression of Adam who was a figure of him that was to come But yet the gift is not so as is the offence for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Iesus Christe hath abounded vnto many Neither is y ● gift so as that which entred in by one that sinned For the fault came of one offence vnto condemnation but y ● gift is of many offences to iustification For if by the offēce of one death reigned through one much more shall they which receiue the abundance of grace and of the gift of righteousnesse reigne in life through one that is Iesus Christ. Likewise then as by the offence of one that fault came on al men to condēnation so by the righteousnesse of one the benefite abounded toward all men to the iustification of life For as by one mans disobediēce many were made sinners so by the obedience of one shal many also bée made righteous Moreouer the lawe entred thereupon that the offence should abound neuerthelesse where sinne abounded there grace abounded muche more that as sin hath reigned vnto death so might grace also reigne by righteousnesse vntoo eternall life through Iesus Christe our Lord. By these wordes of S. Paul wée manifestly perceiue the thing to be true which we haue said héereto fore that is to wit that the law was geuen too make sinne knowne which sinne wée doe also knowe not to be of greater force than Christes righteousnesse wherethrough we be iustified before God For euen as Iesus Christ is stronger than Adam was so is his righteonsnesse more mightie than the sinne of Adam And if the sinne of Adam was sufficient enough to make al men sinners and children of wrath without any misdéedes of our owne muche more shall Christes righteousnesse be of greater force to make vs all righteous and the children of grace without any of our owne good workes which cannot be good vnlesse that before we doe them we our selues be made good as Augustine also affirmeth Hereby a man may know in what errour they bée who by reason of some great offence despaire of Gods good wil imagining that he is not willing to forgeue couer and pardon al sinne hauing already punished and chastized all our ●●●es and iniquities in his owne onely begotten and dearly beloued sonne and consequently graunted a generall pardon to all mankinde which euery body enioyeth that beléeueth the gospel that is to say which beléeueth the happy tidings of the Apostles haue published through the whole world saying We beséeche you for Iesus Christes sake bée yée reconciled vnto GOD for he that neuer knew sinne was made a sacrifice for our sinne that we might become righteous in him The prophet Esay for seeing this great goodnesse of God writeth these heauenly wordes which doe so well paint out the passion of our Lorde Iesus Christ and the cause thereof as it is not to be founde better described evē in the writings of the Apostles Who saith he wil beléeue our report and to whom is the arme of the Lord reuealed But hée shall growe vpp before him as a branch and as a roote out of a dry grounde hée hath neither forme nor beautie when wée shall sée him there shal be no fourme that wée should desire hym Hée is despised a●d reiected of men he is a man full of sorrowes and hath experience of infirmitie wee hidde as it were our faces from him hée was despised and wee estéemed him not Surely hée hath borne our infirmities and carried our sorrowes yet we did iudge him as plagued and smitten of God humbled but he was wounded for our transgressions he was broken for our iniquities The chastisement of our peace was vpon him and with his stripes we are healed All we like shéepe haue gone astray wee haue turned euery one to his owne way and the Lorde hath laide vpon him the iniquitie of vs all he was oppressed and he was afflicted yet did he not open his mouth He is brought as a shéepe to the slaughter as a shéepe before the shearer is dumme so he openeth not his mouth O great vnkindnesse O thing abhominable that we which professe our selues Christians and heare that the sonne of God hath taken all our sinnes vpon him and washed them out with his precious blood suffering himselfe to bee fastened too the Crosse for our sakes shoulde neuerthelesse make as though we woulde iustifie our selues and purchase forgeuenesse of our sinnes by our owne woorkes as who woulde say that the desertes righteousnesse and bloodshed of Iesus Christe were not enough too doe it vnlesse we came to put too our workes and righteousnesse which are altogether de●iled and spotted with selfe loue selfcliking selfprofite and a thousande other vanities for which wee haue neede to craue pardon at Gods hand rather then reward Neither doe we thinke