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	sin_n	will_n	1,889	5	6.7849	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56405	A revindication set forth by William Parker, in the behalfe of Dr. Drayton deceased, and himself of the possibility of a total mortification of sin in this life: and, of the saints perfect obedience to the law of God: to be the orthodox Protestant doctrine, and no innovations (as they are falsly charged to be) of Dr. Drayton and W. Parker; in an illogicall vindication, wherein the necessity of sins remaining in the best saints as long as they live, and the impossibility of perfect obedience to the law of God, is ignorantly and perversly avouched to to [sic] be the orthodox Protestant doctrine; by one who subscribeth his name John Tendring. ...	Parker, William, fl. 1651-1658.	1658 (1658)	Wing P486A; ESTC R200724	221,023	288

righteous and then judgeth them so the elect being in themselves liable to the accusation and condemnation of the law to be just and righteous by faith in Jesus Christ through the imputation of his own justice to the praise of his power and the eternal salvation of their souls Which description of justification is utterly false and shews how farre he and those from whom he borrowed it are out of the way and how ignorant they are in fundamentals even one of the main grounds of their salvation which description he notwithstanding goes about to explicate by the causes as follows saying Now for the causes of justification first they are especially the efficient secondly material thirdly the formal fourthly final Why would he have any more then four causes of an effect I fear in this business he must content himself with fewer for the effecting and producing of the justification at which he aims But each of these aforesaid saith he must be considered two wayes first actively in respect of him that justifies us and secondly passively in respect of the man who is justified first the principal cause of our justification actively considered is God freely purposing to send his Son to be made man to work righteousness for men But God justified men in the Old Testament by the Spirit of his Son Isa 50.8 and 5.3 11. where he cites 1 Pet. 1.10 Gal. 4.4 Then to wit in the fulness of time God sending his Son made of a woman made under the law then revealing his Son unto us by the preaching of the Gospel and perswading us to believe the same and lay hold on the Son of God by the operation of the blessed Spirit and then accounting unto us the obedience of his Son for our righteousness In all which he is gone out of Gods road or way of justification and from the truth of the Gospel for though God so sent his Son made of a woman and made under the law yet it was not to justifie us by active obedience unto the law as we have said And this he did saith he to shew that he is the beginning the middle and the end of our justification and to prove this the Lord himself saith Isa 43.25 I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins and the Apostle plainly saith Rom. 8.33 as he hath it page 77. It is God that justifies and the very Pharisees that rejected Christ most impiously professed this most truly that none can forgive sins but God onely And so saith Gregorie It is meet that he should be the giver of grace that was the author of nature Greg. in Psal paeniten pithily saith It is his office to absolve the guilty by whose justice he is made guilty But who questions any of all this Again the impulsive cause that moved God to do all this for man we find saith he to be two-fold first internal secondly external the first is the meer grace and free mercy of God towards men and this because he would be merciful to man Because we can ascribe no other cause of Gods will which is the cause of all things to wit in their first creation but onely this quia voluit because he would But in acts of providence especially in the punishment of sin there may be an external cause found in the creature And therefore Saint Paul saith he attributeth our redemption to the riches of his grace Ephes 6.7 Rom. 3.24 Titus 3.4 5. where he saith that after the kindness and love of God our Saviour towards men appeared not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Whereby you see the Apostle maketh the kindness love and mercy of God to be the efficient principal cause or motive that moved God to send Christ to be the means of our salvation Nor is this denied at any hand but if the Vindicator had taken in one verse more of Titus 3. he might have easily seen that regeneration before described and justification is all one work and thing for it follows there that being justified by his grace in the work aforesaid we might be made heirs according so the hope of eternal life But he goes on thus And Augustine Homil. de Nat. Gratia saith that it is the ineffable grace of God that a man guilty of sin yea and say we polluted with sin should be justified from fin And especially against the Pelagian heresie who magnified nature to villifie and almost nullifie grace he saith that the grace of God whereby infants and men of years are saved is not procured by deserts but tendred freely without merits and so Anselm in Rom. 11. that because all men are shut up under sin the salvation of men cometh not in or by the merits of men but in the morcy of God The second impulsive cause is Christ saith he God and man who purchased by his merits that we should be justified in the sight of God Which thing hath been justly questioned for God might out of his free mercy and grace justisie us without any such merits and though the death of Christ wants not its inestimable price and merits yet we are not justified in Pauls sense thereby and much lesse by his active obedience but only by his Spirit But he gives us a reason for what he had said out of Isai 53.5 because the chastisement of our offences was laid upon him and that by his stripes we might be healed But here we would aske the Vindicator and his friends these questions first whether Isaiah speaks of a chastisement that was past or yet to come for certain it is that Christ was a Lamb slain from the beginning of the world Rev. 17.8 Secondly if it was a preterit suffering whether it was not Christs inward and voluntary death for us and in us when vve first became actual sinners according to Rom. 5.6 For when we were yet without strength according to the time Christ died for the ungodly and Gal. 3.1 Oh foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Christ hath been evidently set forth crucified in you Jam. 5.6 Ye have condemned and killed the just one and he doth not resist you See Rev. 1.7 and all kindreds of the earth shall wail because of him even so Amen And if so what peace was that which was procured for us by that his suffering and death was it not a time and space of repentance for otherwise we as also our first parents had immediately been sent to hell Fourthly what those stripes of Christ are by which we are healed are they his personal sufferings alone inward or outward upon the cross or are they his like sufferings when we suffer with him or for him dying unto all sin

sure we shall be no longer accounted innovators by him nor his opposite doctrine be esteemed orthodox But now at length he comes to the second branch of his second position which as he saith hath these two parts to be considered First that no man can be justified by the works of the Law Secondly that we are only justified by the righteousnesse of Christ Both which are true and suit well with what we speak if rightly understood And concerning the first he saith he hath cleared it before but he hath obscured it rather by bringing the works of the Spirit under the works of the law as he will do it again by and by And here he tels us that the Apostle Paul reasons admirably and plainly to this point Rom. 11.5 6. saying If salvation be of grace it is no more of works for else grace were no more grace and if it be of works it is no more of grace for else works were no more works So that it is evident say we that the works that are here recited are not works of grace but works before without and against grace But salvation saith he is by grace for by grace are we saved though faith and that not of our selves it is the gift of God not of works lest any man should boast Ephes 2. And our Saviour tels us plainly that when we have done our best we are unprofitable servants And such a servant will he be for the Church and his doctrine also unto which he pretends And reason it self saith he drawn from the Scripture doth sufficiently prove that we cannot be justified by our works for if any works justifie us saith he they must be done either before or after justification but no works before our justification can justifie us saith he page 61. because an evil tree cannot bring forth good fruit and these works not being done in faith must needs be sin for whatsoever is not of faith is sin and without faith it is impossible to please God Heb. 11.5 6. Thus he goes about to maintain that which is true in it self with false grounds as we have shewed before whereupon St. Paul saith quoth he that all men before they be engrafted into Christ which as yet he is not are servants of sin farre from righteousness and bring forth no other fruits but such as deserve shame and death Which is all as false as the other for Cornelius was not as yet grafted into Christ when the Angel commanded him to send for Peter and yet he brought forth many good fruits Acts 10.1 2. as we shewed before Secondly saith he Reason it self tels us that our works done after grace cannot be the cause of grace Yes they may be some cause or means to procure a subsequent grace for how can that which cometh after be the cause of that which went before for the cause must precede the effect and so Augustine tels us that good works do not go before him that is to be justified which is not true in every behalf as we have shewed but they do follow him that is already justified and therefore they can be no more the cause of justification then good fruits are the cause of the goodness of a tree and that place of the Apostle saith he which I cited before proves it Rom. 3.20 by the works of the law shall no flesh be justified But there are good works which follow converting and sanctifying grace which yet may precede the great work of justification and nevertheless are no works of the law against which Paul disputes in this controversie For first saith he Paul tels us verse 9. that all both Jews and Gentiles are under sin because all are transgressors of the law true and therefore all the world must be guilty before God and can no way be justified by pretending innocency and righteousness in keeping the law true likewise Secondly he shews the reason why no flesh can be justified by the law because the law convinceth of sin for by the law cometh knowledge of sin But what he addeth in the next place is partly false and wholly impertinent but the law saith he convinceth them that are under grace some of them it doth who therefore had need to seek the justification which yet they want of sin and who have the greatest measure of grace this is ungraciously spoken to be sinners Phil. 3.9 But that Text speaks of Paul's first conversion to Christ not of his last and best estate Therefore saith he but by a non sequitur they that do the works of the law by the help of grace cannot be justified by the Law yes in one sense they may because the law is with them and not against them Gal. 5.23 because the law sheweth them likewise to be sinners by which words he contradicts himself as well though not as great as those are who endeavour to keep the law without the help of grace with which he is better acquainted then with the other way of keeping it and therefore saith he the Apostle concludeth thus that we are justified by the righteousness of God without the law as ye may in his sense see Rom. 3. from verse 20. But whereas he adds his own subinference thereunto saying therefore we are not justified by any righteousness of the law done either by the help of grace or without the help of grace that is neither the Apostles doctrine nor true in it self and the reason which he yields for his said assertion is devoid of reason saying for he that obeyeth the law howsoever he doth it by the help of grace or by his own strength yet he hath the same righteousness Which we say is false because those two differ as much as weakness and strength as flesh and spirit and as that which is natural from that which is spiritual yea as heaven and earth from each other Yet saith he fondly the righteousness of the Law because of the different manner of obtaining it altereth not the thing But the Apostle saith he sheweth a great deal of difference between the righteousness of the law and the righteousness of faith so he might as to matter manner and measure for Moses described saith he the righteousness of the Law that the man which doth those things however he doth them by his own strength or some other help if he doth them shall live by them But this is a false gloss of his upon Moses for so there shall be no difference between the righteousness of the law required by Moses and the deeds of the foregoing Testament and the righteousness of faith in the nevv Testament Rom. 10.5 But the righteousness of faith speaketh in this wise If thou shalt confess with thy mouth the Lord Jesus and shall believe in thine heart that God hath raised him from the dead thou shall be saved vers 6 9. And therefore saith he because the Apostle opposeth doing of the law and believing in Christ and not the doing of

5.17 18. Think not that I am come to destroy the law and the Prophets I came not to destroy but to fulfill to wit in us as for us for verily I say unto you that till heaven and earth pass away not one jot or one tittle shall pass from the law till all be fulfilled and that in us as the next words there prove Whosoever therefore shall break one of these commandements and teach men so he shall be counted least in the kingdome of heaven c. Rom. 8.3 4. For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the Spirit Rom. 10.4 For Christ is the end of the law for righteousness to every one that believeth 1 Cor. ● 30 Who is made of God unto us wisdome in the understanding righteousness in the will and not onely sanctification in both but redemption in fulness also Ephes 5.25 26 27. As Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Titus 2.14 Who loved us and gave himself for us that he might redeem us from all iniquity and purifie us unto himself a peculiar people zealous of good works The sixth Topick shall be from the end of the law and the written word of God Psalm 111.4 5 6. Thou hast commanded to keep thy precepts diligently O that my wayes were directed to keep thy statutes Then shall I not be ashamed when I have respect unto all thy commandements vers 89. For ever O Lord thy word is setled in heaven And vers 105 106. Thy word is a lamp unto my feet and a light unto my path I have sworn and I will perform it that I will keep thy righteous judgments Rom. 15.4 For whatsoever things were written aforetimes were written for our learning that through patience and the comfort of the Scriptures we should have hope 1 Tim. 1.5 Now the end of the commandement is charity out of a pure heart and of a good conscience and of faith unfeigned 2 Tim. 3.16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction and for instruction in righteousnesse that the man of God may be perfect throughly furnished to every good work See 2 Pet. 1.19 ' We have also a sure word of prophesie unto which ye do well to give heed as unto a light shining until the day dawn and the day-star arise in your hearts The seventh Topick shall be from the end of the ministry of the word set up in the Church by the Lord himself Ephes 4.11 12 13. And he gave some Apostles some Prophets and some Evangelists and some Pastors and teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the body of Christ till we all come in the unity of the faith and the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ For which end see the Apostles suitable practise Coloss 1.28 Whom we preach warning every man and teaching every man that we may present every man perfect in Jesus Christ As for the Topick of the end of the two Sacraments we have spoken before The eighth Topick then shall be the prayer which Christ hath taught us to pray and which his Apostles yea Christ himself hath prayed for this perfection Matth. 6.10 Thy kingdom come thy will be done in earth as it is in heaven 2 Cor. 13.9 And this also we wish even your perfection Ephes 3 19. That ye might be filled with all the fulnesse of God Phil. 1.10 11. That ye might be sincere and without offence till the day of Christ being filled with the fruits of righteousnesse c. Coloss 1.9 10. For this cause we also since the day we heard it do not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisedom and spiritual understanding that ye might walk worthy of the Lord to all well pleasing being fruitful in every good work chap. 4.10 labouring fervently for you in prayer that ye may stand perfect and complete in all the will of God 1 Thess 3.12 And the Lord make you to increase and abound in love towards each other and towards all men as we do towards you to the end that he may establish your hearts unblameable in holinesse chap. 5.23 Now the God of peace sanctifie you wholly c. Did those Ministers of God pray against perfection in this life as the Vindicator and a certain Minister in Salisbury who came out of New-England rather then out of new Jerusalem are said to to have done Heb. 13.20 21. Now the God of peace which brought againe from the dead our Lord Jesus Christ that great shepherd of the sheep through the blood of the everlasting covenant make you perfect in every good work to do his will 1 Pet. 5.10 Now the God of all grace who hath called us unto his eternall glory by Jesus Christ after ye have suffered a while make you perfect c. Joh. 17.23 I in them and they in me that ye may be made perfect in one saith Christ The ninth Topick shall be the admission of this work as possible every where in Scripture Psal 112. Blessed is the man that feareth the Lord that delighteth greatly in his commandements and 119 1●2 Blessed are the undefiled in the way who walk in the Law of the Lord. Blessed are they that keep his testimonies and seek him with the whole heart they also do no iniquitie they walk in his ways Ezek. 18.21 But if the wicked will turn away from all his sins that he hath committed and keep all my statutes and do that which is lawful and right he shall surely live he shall not die Luk. 17.10 So likewise ye when ye shall have done all these things which are commanded you say ye are unprofitable servants we have done that which was our duty to do Rom. 2.13 For not the hearers of the Law are just before God but the doers of the Law are justified Jam. 2.8 If ye fulfill the royall Law according to the Scripture Thou shalt love thy neighbour as thy selfe ye do dwell chap. 3.2 If any man offend not in word the same is a perfect man 1 Joh. 5.3 4. For this is the love of God that we keep his commandements and his commandements are not grievous for whatsoever is born of God overcommeth the world and this is the victory that overcometh the world even our faith 1