Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	faith_n	justification_n	2,857	5	9.3476	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64989	The foundation of God standeth sure, or, A defence of those fundamental and so generally believed doctrines of the Trinity of persons in the unity of the divine essence, of the satisfaction of Christ, the second person of the real and glorious Trinity, of the justification of the ungodly by the imputed righteousness of Christ, against the cavils of W.P.J. a Quaker in his pamphlet entituled The sandy foundation shaken &c. : wherein his and the Quakers hideous blasphemies, Socinian and damnably-heretical opinions are discovered and refuted ... / by Thomas Vincent.	Vincent, Thomas, 1634-1678.	1668 (1668)	Wing V438; ESTC R25705	51,791	83

from them but taking his whole satisfaction at the hands of Christ whom of free grace he sent into the World to dye and hereby to satisfie his justice in their stead God indeed proclaims himself to be gracious and merciful whereby he declares what he is in his Son whom he had before promised to give and in whom alone all Nations of the Earth that ever should obtain his favour were to be blessed 2 Chron. 32 9. If you turn again to the Lord the Lord is gracious and merciful c. I deny the consequence from this Scripture that Gods remission is grounded on Mens repentance but his grace and mercy through Christ is the reason of his invitation of sinners to repent and turn unto him as is evident from that Scripture Eph. 1. 6. that we are made accepted only in the beloved without whole satisfaction and intercession the repentance and reformation of sinners would not in the least avail for remission and acceptation Neh. 9. 17. Thou art a God ready to pardon c. Isa. 55. 7. Let the wicked forsake his way c. Let him return to the Lord and he will have mercy on him c. Jer. 31. 34. I will forgive their iniquity Mic. 7. 18. Who is a God like unto thee that pardoneth iniquity c. These and the like places prove God to be gracious and merciful ready to forgive and that he hath engaged himself to do it And who is there that denyeth all this But where is the inconsistence between this and Christs satisfaction Yea where would have been the exercise of any grace and mercy towards us if it had not been for Christs satisfaction He hath promised to pardon sin in the new Covenant but was not that Covenant ratifyed with the blood of Christ and doth not the Apostle tell us plainly Heb. 9. 22. That without shedding of blood there is no remission So that our opinion or rather belief is not strange but his consequence is so and his denyal of satisfaction doth destroy the design of the Covenant of grace which cannot be of force without it and not our asserting of it And though God be exalted upon the Throne of his mercy to forgive sinners that by faith are interested in the merits and satisfaction of his Son yet W. P. and all Quakers and Socinians which deny Christs satisfaction and thereby ipso facto exclude themselves from all share in it will finde at the length that God is exalted upon the Throne of his judgment to take vengeance upon them all that will not be beholding to his Son to appease his wrath Math. 6. 12. And forgive us our debts as we forgive our debtors From whence W. P. argueth that which is forgiven is not payed I answer that which is forgiven is not payed by us but it is payed by Christ and it is free to us though it cost Christ dear He further argueth that we are to forgive without satisfaction and therefore God doth I answer that God doth forgive without satisfaction from us and as those that do injure us we ought to forgive them freely without satisfaction because vengeance doth not belong to us but unto the Lord who in our room as it were will have satisfaction one way or other from them and hath threatned to recompence every injury upon their heads so the Lord doth freely forgive us and yet so as that still he doth preserve the honour of his justice in taking satisfaction from Christ. Joh. 3. 16. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish c. This Scripture is nothing to W. Ps purpose but strongly against his errour because if we be saved only by faith in Christ than it must need be in Christ as a sacrifice for sin as fulfilling the Law and bearing Gods wrath and by consequence as making satisfaction I grant that Gods love of benevolence or electing love is not the effect of Christs satisfaction from whence it was that he sent his Son into the World for our salvation but his love of complacency is the effect of Christs satisfaction Math. 3. 17. He is well pleased with us only in Christ. Rom. 8. 31 32. Carrieth the same argument and therefore may have the same answer neither is it any absurdity to say that God should be at the charges of his own satisfaction Job 33. 24. I have found a ransome Act. 10. 34. Whosoever believeth in him shall receive remission of sins This place is grosly wrested and perverted by W. P. since remission is through faith in Christ called faith in his blood Rom. 3. 25. And how in his blood but as his blood is the price of our redemption but W. P. calleth faith only a believing of his testimony yea he addeth obeying his precepts as a concurring cause of remission which is rank Popery importing justification by works 2 Cor. 5. 18. That God himself reconcileth sinners to himself by Christ is most true and most strongly argueth against his errour and for our cause for how doth God reconcile us to himself by Christ but by the blood of his Cross Col. 1. 20. And what doth this import but satisfaction by this blood without which there is no reconciliation Eph. 1. 7. In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace This place is an invincible argument for Christs satisfaction redemption through Christs blood on our part clearly importing satisfaction through Christs blood on Gods part and therefore this with other places which W. P. mentioneth against the truth do prove to be for the truth and cut the throat of his own tenents who most childishly God infatuating of him bringeth arguments to the destruction of his own cause His arguing that grace is not justice because forgiveness is according to the riches of Gods grace is very weak for though grace be not formally justice yet grace and justice are very well consistent as Rom. 3. 24. Being justified freely by his grace c. vers 25. To declare his righteousness for the remission of sins vers 26. That he might be just and the justifier of him that believeth As God is just in respect of Christ he pardoneth them that believe because of his satisfaction though all be free grace in regard of us 1 Pet. 5. 10. But the God of all grace that hath called us c. This hath the same consequence as the other and therefore needs no other answer 1 Iob. 4. 9. In this was manisested the love of God c. I have granted it is out of love that God sent his Son but it doth no way follow that therefore his Son did not make satisfaction to his justice and therefore though W. P. in enumerating some of the ends of Christs mission into the World doth reach no higher than his setting him forth as a perfect example which is the Socinian doctrine yet the

of sin Peace of Conscience Immunity from the Curse and Condemnation of the Law Take away Satisfaction then the Word and Spirit and we are false Witnesses thereof then is our preaching vain and your Faith also is vain then you are all yet in your sins then you must all of you of necessity be damned and punished eternally Take away Satisfaction and you take away Christ and you take away all And therefore let not W. P. think to easily to perswade people to let go this Principle which whosoever doth it hath made Shipwrack of his Faith and of necessity must fall into the Ocean of Gods Wrath which none can escape without this Satisfaction And therefore I would here caution W. P. with more reason then he doth the people and speak to him according to the Words of the Apostle Peter to Simon Magus Acts 8. 21. 22 23. I perceive thou hast no part in this matter namely Christ's Satisfaction which thou deniest neither is thy heart right in the sight of God but hereby evidently dost declare thy self to be in the Gall of Bitterness and the bond of Iniquity yet repent of thy wicked Blasphemies and Abominable heretical Assertions if perhaps the thoughts of thy heart may be forgiven thee CHAP. IX The Iustification of the Vngodly by the imputed Righteousness of Christ asserted and proved HAving proved and vindicated the Doctrine of Christ's Satisfaction from the Cavils of W. P. The Doctrine of Justification by Christ's imputed Righteousness doth evidently follow from it for since there can be no Remission of sin therefore no Justification without Satisfaction to Gods offended Justice as hath been proved and since this Satisfaction cannot be given to God by Sinners themselves and Christ only hath given it which also hath been proved there is no way imaginable how we can be justified but by the Imputation of Christ's Righteousness to us 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him As Christ was made sin for us though Innocent by the Imputation of our sin to him for which he was condemned and punished So we are made the Righteousness of God in him though guilty by the Imputation of his Righteousness unto us whereby we are justified And what other meaning than Iustification by Christ's imputed Righteousness can that Scripture have which speaketh of the Blessedness of the Man unto whom the Lord imputeth Righteousness without Works Rom. 4. 6. That this Blessedness spoken of is Iustification appeareth from the scope of the place which is to prove the Doctrine of Iustification and the following words also do evince it vers 7. Blessed is the Man whose Iniquities are forgiven c. That this Righteousness is not a mans own is evident because it is a Righteousness without Works and then whose Righteousness can it be but the Righteousness of Christ and that this Righteousness is imputed are the words of the Scripture therefore the proof is firm that we are justified by the Imputation of Christ's Righteousness Unto which Scripture I may add for the further clearing and Confirmation of this Doctrine of Iustification by Christ's Imputed Righteousness this Argument grounded upon Scripture If there be no other way for Sinners to be iustified but by Faith in Iesus Christ then Iustification is by the Imputed righteousness of Christ. But there is no other way for Sinners to be justified but by Faith in Iesus Christ. Therefore Iustification is by the imputed Righteousness of Christ. The Consequence of the Major is evident because Faith justifieth only with a respect to Christ's Righteousness without us called therefore Righteousness by Faith distinguished from our own Righteousness Phil. 3. 9. and how is this Righteousness by Faith but as it is applied by us and imputed by God to us through Faith Faith cannot justifie as a work because all works are excluded in the matter of Justification therefore it must Justifie as an Instrument applying Christ Righteousness which being without us can be made ours no other way than by Imputation The Minor that Sinners are justified only by Faith in Jesus Christ is as clear as any Doctrine in the whole Book of God it being the design of the Apostle Paul to prove this expresly in the first part of Epistle to the Romans and in the second and third Chapter of his Epistle to the Galatians How many times doth he say we are justified by Faith without Works and how strongly doth he Argue the necessity of Iustification this way because of the universal Guilt upon Mankind and deficiency of Righteousness inherent therefore that they must seek for a Righteousness without themselves which is Christs Righteousness therefore that they can be justified only by Faith which Faith he putteth in opposition to all works not only of the Ceremonial and Morral Law but also to all Works wrought in Faith which are works still such as Abrahams Works and Davids Works were who yet were not justified upon the account of any of their Works that all Boasting might be excluded Rom. 4. 2. And the Apostle telleth us plainly vers 5. That God justifieth the Vngodly no Persons being the Subjects of Gospel Iustification but as Vngodly that is as having sinned and as having no Works no Righteousness of their own to procure Justification for them The sence is that God findeth every one Ungodly Guilty Filthy whom he doth justifie freely by his Grace through the Redemption and Righteousness of Christ but he doth not leave them Ungodly where he removeth the guilt of sin he removeth also the filth of sin Iustification and Sanctification being inseparable Companions and though Justification be altogether distinct from Sanctification yet it is never without Sanctification which if W. P's cloudy Brains had rightly apprehended it would have given an answer in the making of them to most of his Objections which he hath brought against this Doctrine where he argueth from the Concomitant unto the Cause and his deductions or most pittiful non sequitur's I intended to have run thorow them all and given particular Answers to them but that Mr. Danson who is concerned to reply to something in his Book Intendeth to answer him in this Point and withall to give a Synopsis of Quakerisme in other points besides these three Namely their asserting 1. Good Works to be the Meritorious cause of our Iustification 2. That a State of Freedome from sin is attainable in this life 3. That there is a leight in every Man sufficient to guide him to salvation 4. That the Scripture is not the Word of God nor a standing rule of faith and life 5. That there is no resurrection of the body 6. That there is no need or use of Ordinances Baptisme Lords Supper c. The book he intendeth will be small but the use of it may be great in this day when the Quakers are so busie to gain proselites for the establishment