Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	comfort_n	free_a	great_a	43	3	2.1126	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96866	Justification by faith: or, a confutation of that antinomian error, that justification is before faith; being the sum & substance of a sermon / preached at Sarum; by Benjamin Woodbridge, minister of Newberry in Barkshire. May 26. 1652. Imprimatur, Edmund Calamy.	Woodbridge, Benjamin, 1622-1684.	1652 (1652)	Wing W3424; Thomason E673_18; ESTC R207183	23,288	41

JUSTIFICATION BY FAITH OR A CONFUTATION Of that ANTINOMIAN ERROR That Justification is before Faith BEING The SUM SUBSTANCE Of a SERMON Preached at SARUM By Benjamin Woodbridge Minister of Newberry in BARKSHIRE May 26. 1652. Imprimatur Edmund Calamy GAL. 3. 16. We have believed in Jesus Christ that we might be justified by the Faith of Christ London Printed by John Field for Edmund Paxton and are to be sold at his Shop in Pauls-Chain over against the Castle-Tavern near to the Doctors Commons 1652. Christian Reader THe Doctrine of the Gospel concerning the Justification of a believing Sinner because it exceedingly illustrates the glorious riches of Gods free Grace and magnifies his Justice because it is the onely support of comfort to a wounded conscience and takes away from man the cause of boastings and is so much above the invention and credulity of reason is most plainly delivered and often inculcated by the holy Ghost in Scripture in that we learn all the causes of Justification The efficient Rom. 3. 24 25. 26. God The inwardly movings his rich mercy great love The meritorious Jesus Christ The material the obedience of Christ The formal the imputation of Righteousness without Works The instrumental by which it is received Faith The final the glory of the grace of God and the salvation of the believing sinner This Doctrine hath in all ages been opposed obscured sometimes by manifest enemies and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 professedly sometimes by professed friends and such as would be accounted the great pleaders for free Grace What errors Papists Socinians Arminians erre in this weighty Doctrine I relate not This short and learned discourse which thou art presented with deals not with these but with Antinomian Error It is a true observation of godly Mr. Shepheard Mark Sound believer p. 96. those men that deny the use of the Law to lead unto Christ if they do not fall in time to oppose some main point of the Gospel For it is a righteous thing but a heavy plague for the Lord to suffer such men to obscure the Gospel that in their judgements zealously dislike the use of the Law This thing these men have done asserting That all the elect before their Conversion and Faith stand actually reconciled to God and justified before him A strange Assertion as reverend Dr. Downam rightly terms it to be uttered by a godly man Covenant of Grace p. 292. This is the Opinion in this Treatise confuted and proved contradictory to Scripture fit onely 1. To sew pillows under the elbows of prophane men 2. To overthrow the comfort of Believers destroying the ground nature use and end of Faith Curcellaeus judges the differences amongst Christians Prefat in op Episcopij in this Point of Justification of so small concernment as that they ought not to breed a controversie But Reader When the glory of God and comfort of thy soul lies at stake as in these matters do not thou think either that men wrangle about a Goats wool or that the matter doth not concern thee Thou art beholding to the learned Author for the penning of this Tract but for the publishing of it to another into whose hands it came That thou mayest read it and weigh it without prejudice and profit by it is the Prayer of James Cranford Justification by Faith Worthy Sir ACcording to your desire and my own promise I here send you the Copy of the Sermon which I Preached lately at Salisbury against the Opinion so much prevailing amongst you of Justification before Faith I have made several additions to several Arguments and annexed a large Answer to the two Arguments which Mr. Eyre made use of against me after the Sermon was ended The Introduction to the Text and the Applicatory part of the Sermon I shall not trouble you with but onely with that which is Doctrinal and Controversal HAving then read those words in Rom. 5. 1. The Point observed was this That we are justified by Faith To write down all the places that give evidence to this truth were to Transcribe almost the whole New Testament Gal. 2. 16. We have believed in Jesus Christ that we may be justified by the Faith of Christ where Justification is expresly made a consequent of Faith And as Glory follows Justification so doth Justification follow Vocation unto Faith Rom. 8. 30. and Righteousness saith the Apostle shall be imputed unto us if we believe Rom. 4. 24. so Acts 10. 43. and 13. 39. and 26. 18. with multitudes of other places The onely Answer which is given to these and the like Texts is this That by Justification we are to understand a Justification in the Court of Conscience or the Evidence and Declaration of a Justification already past before God so that Faith is said to justifie us not because it doth justifie us before God but because it doth declare to our Consciences that we are justified Against which Gloss I have several things to oppose 1. That it is a contradiction of the Holy Ghost It is well known that the Apostle in the Epistle to the Romans and to the Galatians sets himself on purpose to assert the Doctrine of Justification by Faith in opposition to Works The question between him and the Jews was not Whether we were declared to be justified by Faith or Works but Whether we were justified by Faith or Works in the sight of God or before God and he concludes that it is by Faith and not by Works Thus Rom. 3. 20 21. Therefore by the deeds of the law there shall no flesh be justified in his sight But now the righteousness of God without the law is manifested c. The righteousness of God without the Law is the righteousness of Faith and by this we are Justified in the sight of God and not by the deeds of the Law Again Gal. 3. 11. But that no man is justified by the Law in the sight of God it is evident For the just shall live by Faith where the Argument is clearly this If we are justified by Faith in the sight of God then we are not justified by Works in the sight of God But we are justified by Faith in the sight of God For the Just shall live by Faith Ergo not by Works From which places we may safely infer that where else the Apostle speaks of Justification by Faith in opposition to Justification by Works he is to be understood of Justification before God or in the sight of God and not onely of Justification in our own Consciences 2. It is also a most unsound assertion that Faith doth Evidence our Justification before Faith The word Evidence may be taken improperly as signifying no more then an Argument and so Faith may be said to Evidence Justification as an effect doth argue the cause As laughing and crying may be said to evidence reason in a childe not that it is necessary they should evidence it to the childe it self