Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	civil_a	court_n	criminal_a	1,645	5	10.8192	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41016	Sacra nemesis, the Levites scourge, or, Mercurius Britan. disciplin'd, [Mercurius] civicvs [disciplin'd] also deverse remarkable disputes and resolvs in the Assembly of Divines related, episcopacy asserted, truth righted, innocency vindicated against detraction.	Featley, Daniel, 1582-1645.	1644 (1644)	Wing F593; ESTC R2806	73,187	105

Thirdly aeque pronunciamur justi ut Christus we are equally pronounced just as Christ that is we are as truely acquitted and absolved as he sed non pronunciamur aeque justi but not pronounced equally just for his justice was inherent ours imputed his from himself ours from him his of infinite worth sufficient to justifie all beleevers ours of finite and sufficient only for our selves The Arminians object if {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} credere or the very act of believing justifie us then not Christs imputed righteousnesse But the very act of believing justifieth as the Apostle saith Abraham beleeved and it was counted to him for righteousnesse To this I answer that saith may be considered either ratione actus or ratione objecti in regard of the act or of the object Faith justifieth not ratione actus for then some work should justifie but ratione objecti not in regard of the act but in regard of the object as the spoon feeds the child in regard of the milk in it and the chirurgions hand heals in regard of the playster he applies those that were healed by looking upon the brazen serpent were not cured by the sharpnesse of their sight for the purblind were as well healed as the sharp-sighted but by a supernaturall vertue at that time given to the object the brazen serpent a type of Christ 4. The Socinians object God doth not justifie man by an act of injustice but it is injustice to punish one man for another or attribute one mans righteousnesse to another for justitiae est suum cuique tribuere it is the office or property of justice to give to every man his owne therefore we are not justified by the imputation of Christs active or passive obedience But this objection may be assoyled with a double answer First it is not against justice but agreeable to justice to lay the debt or penalty of one man upon another in case that one man voluntarily undertake for the other and becomes his surety as it was just to lay Cimon in the gaol for his father Miltiades debt after he ingaged himself for it and made it his own neither was it unjust to put out one of Zaleuchus his eyes for his sons adulterie after hee undertook to satisfie for his son and to save him one eye who otherwise should have lost both Secondly when God imputes Christs righteousnesse unto us he gives us our own namely that which Christ hath purchased for us by his death and secondly in regard of our union with Christ whatsoever is Christs in this kind is ours and Ro 5. he that hath given Christ to us hath given his righteousnesse also M. Prolocutor THe Roman orator in his oration pro Sex●o Roscio Amerino writeth of Caius Fimbria that he indicted Q. Scaevola upon a strange point that he would not suffer himself to be slain out-right by him diem Scaevolae dixit quod non totum ●elum corpore recepisse● accused Scaevola for not receiving his whole weapon into his body methinks some of our brethren put in a like bill against us that we suffer them not to have a full and fair blow at us quod non tota t●la argumentorum rec●piamus that we receive not the weapons of their arguments whole entire I will therefore propound their arguments as neer as I can remember in their own words to the best advantage and then return a punctuall answer unto them If any of their arro●s be headed if any of their s●ords be keen edged and sharp pointed if any of their arguments have acumen robur sharpnesse and strength they are these five following Every humane creature is bound to fulfill the Law of God for himself jure creationis by the right of creation But Christ is a humane creature ergo he was bound to fulfill the Law of God for himselfe and consequently he fulfilled it not in our stead To the consequence inferred upon the conclusion of this Syllogism I have spoken heretofore I now answer to the Syllogism it self by distinguishing of humana creatura a humane creature which may be taken either ratione naturae onely or ratione personae also which may be so tearmed either in regard of the nature or the person every humane creature ratione naturae personae that is such a creature as hath not only humane nature but a humane person also is bound to fulfill the morall Law for himself but Christ was not so he had a humane nature but no humane person Now we know Lex datur personae the Law is given to the person Thou shalt doe this or thou shalt not doe that In the accompt of the law and all judiciarie proceedings it is all one to be insons justus to be guiltlesse and righteous but by the imputation of Christs satisfaction we are accompted guiltlesse before God ergo righteous and fully justified I answer There are two sorts of causes in courts of justice criminall and civill in criminall it is true idem est esse insontem justum it is all one to be accompted innocent and just but not in civill where justice hath a respect to reward and in that regard a guiltlesse man is not necessarily a just man that is a deserving man It was not sufficient for Demosthenes to plead for Ctesiphon that he was a harmelesse man and therefore ought in justice to have the crown but he proves that he was a deserving man and by the law ought to have it as his due Thirdly Justification is a judiciary act opposite to condemnation but imputation of active obedidience is no judiciary act opposite to condemnation ergo c. God is said to be a righteous judge not only in respect of inflicting punishment rightly but also in conferring rewards and crowns of glory justification hath respect to both for there are two questions put to us at Gods tribunall first what hast thou to say for thy self why thou shouldst not be condemned to hels torments the answer is I confesse I have deserved them by my sins but Christ hath satisfied for me the second question is what canst thou plead why thou shouldst in justice receive a crown of glory sith thou hast not fulfilled the law the answer is Christ hath fulfilled the law for me both these are expressed by Anselm in his book de modo visitandi infirmos si dixerit meruisti damnationem dic Domine mortem Domini nostri Iesu Christi obtendo inter me mala merita mea ipsiusque meritum ●ffero pro merit● quod ego debuissem habere nec habeo if he saith thou hast deserved damnation answer thou I set Christs death between me and my ill deserts or wicked works and I offer his merit for that merit which I should have but of my self I have not Fourthly all they who are freed from the guilt of all sins of omission as well as commission are

but quis not what the imployment is but who it is that is imployed for if he be a malignant all is trash that he takes but if a confiding man all is fish that comes to his net yea that golden table which the Miletian fishers caught and Apollo adjudged to the wisest man then living Howsoever to be in the commission of the peace without seeking it and to discharge that trust faithfully without any abatement or diminution of diligence in his pastorall function was no blemish but an ornament no disgrace but a dignitie to the Doctor It gave him more power it took nothing from his reputation it blurred not but blazon'd his armes Yet thou pickest a quarrell with him for executing justice upon unlicensed scriblers as before upon unlicensed tiplers thou feelest the smart of his gentle lash and put'st finger in the eye crying and complaining there is a crosse to be erected at Oxford Ian. 22. to crucifie the Parliament now at Westminster Say it over again a crosse erected at Oxford to crucifie c. then there are forty seven miles at least between the crosse and the persons to be fastened to it a strange thing to erect a crosse at Oxford to crucifie supposed delinquents at Westminster and more strange that an act of pardon and grace the holding out of a golden scepter of mercy to all that will take hold of it should be taken to be the erecting a crosse to crucifie or a gibbet to execute any but our late intelligencers nae intelligendo faciant ut nihil intelligant forfeit their wits as well as they have made shipwrack of their consciences else thou wouldst never tell us of a gentle lash at the crosse for neither were any according to the Roman laws lashed at the crosse nor was that a gentle lash with which our Redeemer was scourged for it set him all in a gore blood and made him such a ruefull spectacle that Pilate himself whose conscience was as red as his scarlet robe yet cryed out in compassion ecce hom● behold the man and as absur'd is thy application of the spunge for the Doctors was a spunge full of fair water to wash away some foul aspersions cast upon him by the Brownists the other a spunge full of vinegar to suck out drink that the Prophesie might be fulfilled literally when I was a thirst they gave me vinegar to drink and if all who make use of a spunge in the former kind are to be tearmed executioners your noted noters of sermons and elect Ladies who cleanse their table-books especially before your fast sermons of which all men now begin to surfeit must own that odious title Yea but though he wrote his own motto the gentle lash yet he would fain see the white flag dyed in blood A lye dyed in grain for which thy conscience will check thee one day if thou hast any for in the very narration of the Doctor intituled the spunge which thou here quotest and alludest unto one of the a●ticles preferred by the s●paratists to the committee for plundered Ministers against him was that he taxed the lecturers in London and the suburbs for being bou●efeus and incendiaries by in●●igating the people to these civill or rather uncivill and unnaturall wars crying out for the cause of God and quarrell of the Gospell fight fight kill kill battel battel blood blood nay so far is the Doctor from wishing that the white fl●g should be dyed in blood that he desireth from his heart that there were never a flag or streamer to be seen in the field nor drum or phife to be heard nor sword to be drawn nor pike to be advanced in these kingdoms but that it would please the Prince of peace our only peace-maker upon the lifting up of millions of hands in publike and private upon the prayers and tea●s o●Scotland sighs and groans of England and last ga●ping breath of Ireland to turn all our drums into tab●e●s and phifes into Recorders and swords into syths and pole-a●es into mattocks and streamers into winding sheets to wrap up all the differences between Prince and people church and common wealth together with all the direfull effects thereof and to bury them all in perpetuall oblivion dulce est nomen pacis res ipsa p●rqu●m salutaris sweet is the name of peace and the thing it self most healthfull qua non solum homines sed agri tecta laetar● videntur The King-fishers as Plutarch writeth never breed but in a calm sea and S. Iames teacheth us that the fruits of righteousnesse are sown in peace of them that love peace On the contrarie we reade in Plinie's Nat. Hist. l. 9. c. 35. that in the generation of Margarites or pearle if it thunder the work of nature is quite marred and that which would have been an orient gem becomes a crude moisture and how many pearles have of late miscarried since the thunder of warre both the Universities will tell you with pearls in their eyes For it is not only true silent leges inter arma but musae also that the laws are suspended in the times of bloodie warres but the Prophets too and the Muses also As Marius was wont to ●ay where there is cla●hing and clattering of Arms neither laws of God nor man can be heard and where the laws cannot be heard all out-cryes are heard and all out-rages are committed no man hath proprieti● of or in any thing save losses and wounds nor can purchase ought but spoyls nor build anywhere but upon ruines O the thundering in the ayre and plundering on the land the suspending and interdicting not so much of Preachers as Churches O the carkasses as well of Cities as men and Coffins rather of houses then corpses and rooting up rather of families and countries then of gardens These and other dismall effects of warre extort from all those who have any thing yet to lose and have not forfeited the libertie of their speech with the libertie of their persons this unanimous and harmonious Vote Come blessed peace Nulla salus bello pacem te p●scimus omnes Of all the messengers of Gods vengeance the sword is the swif●●st of all swords the civill is the keenest especially when it is wh●t with a pretext of Religion This is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} gladius anceps a two-edged sword cutting on both sides English men Protestants brethren branches of the same root subjects to the same Prince ●ay members of the same mysticall body In all other warres the victorie is joyfull on the one side but in this like as in the Cadmean neither good for the conquerour nor for the conquered for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He that conquers weepeth for the losse of his countrey-men friends kinsmen and allies and he that is conquered is lost Which side soever gains the King and the Countrey loseth ● O dismall Ensignes O banned Banners O stained