Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	lord_n	see_v	3,711	5	3.5921	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91793	Justification by Christ alone, a fountaine of life and comfort, declaring that the whole worke of mans salvation was accomplished by Jesus Christ upon the crosse, in that he tooke away & healed all his, from all sinnes, and presented them to God holy without fault in his sight. And the objections against this are answered, for the consolation of such as beleive; & that they may not ascribe that which is proper to Christs preistly office, to their beleiving. / By Samuel Richardson.	Richardson, Samuel, fl. 1643-1658.; Kiffin, William, 1616-1701.	1647 (1647)	Wing R1408; Thomason E392_32; ESTC R201586	62,108	73

or condition as Ministers remits sins so faith saves declaratively Joh. 20. 23. 3. 16. Mark 16. 16. These words declare how the Gospel is to be preached and applyed by the Preachers and hearers thereof so that neither of them may apply to themselves nor unto any others salvation untill they beleeve and therefore this is a rule to direct how the Gospel is to be preached When he sent them forth he said unto them Go ye into all the world and preach the Gospel to every creature He that bele●ves and is baptized shall be saved and he that beleeveth not shall be damned Mark 16. 14 15 16. and so they preached the Gospel 2. If faith and Baptisme be a condition required absolutely necessarie without which no man can be saved then our salvation depends upon works now as it did under the Law 3. If faith be a condition required to partake of the covenant of grace then there is a condition required and so the covenant of grace is not absolute nor free If it be said God gives what he requires I answer That makes the condition easie to be performed but still if faith be as a condition required there is a condition but the covenant of grace is absolute and free and unconditionall on our part And that this appears 1. Because the covenant of grace is not made with man but is onely between God and Christ Thou spakest in a vision to thy holy One thou saidst I have layed help upon one that is mighty I have exalted one chosen out of the people My faithfulnesse and my mercy shall be with him I will make him my first-born higher then the Kings of the earth My mercy will I keep for him ☜ my Covenant shall stand fast with him Psal. 89. 19. 24. 27 28. So that all the conditions of the covenant did onely belong to Christ to perform seeing Christ had undertaken it and he onely was ingaged to it and he did it to the utmost which was that Christ should be made a sacrifice for sin and be should see his seed and prolong his dayes and the pleasure of the Lord should prosper in his hands Isa. 53. 10 11. See also Psal. 89. 35 36 37. 2. And seeing no covenant is made with the elect there is nothing required from them as any cause or conditions without which they cannot be saved as appears Heb. 8. 10 11 12. For our salvation depends not upon our beleeving but upon Christ Because I live ye shall live also Joh. 14. 19. And that there is not the least condition required from man to partake of the covenant of life and salvation appears by these words His seed will I make to endure for ever If his children forsake my Law and walk not in my judgements if they break my Statutes and keep not my Commandments then will I visit their transgressions with the rod and their iniquities with stripes Neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to fail My Covenant will I not break nor alter the thing that is gone out of my mouth Once have I sworn by my holinesse that I will not lye unto Christ Act. 2. 25. His seed shall endure for ever Psal. 89. 29. to 32. 3. Faith is a fruit of the Covenant and a branch of the Covenant but not a condition on our part to perform 4. All the elect were ever in this Covenant for they were ever in Christ Blessed be the God and Father of our Lord Jesus Christ who hath b●essed us with all spirituall blessings in Christ acco●ding as he hath chosen us in him before the foundation of the world Ephes. 1. 3 4. Christ is this Covenant I will give thee for a Covenant of the people for a light to the Gentiles to open their eyes to bring out the prisoners from the prison and them that sit is darknesse out of the prison house Isa. 42. 6 7 8. 49. 9. Therefore faith is not required as a condition to partake of this Covenant nor salvation My kindnesse shall not depart from thee neither shall the covenant of my peace be remoued saith the Lord that hath mercy on thee Isa 54. 10. Thus God to shew unto the heirs of the promise the immutability of his counsell confirmed it by an oath that by two immutable things oath and covenant in which it is impossible for God to lye we might have strong consolation Heb. 6. 17 18. with Psal. 89. 35 36. Oh this is strong consolation indeed behold the liberty of the sons and daughters of God To be justified is for to be declared or pronounced just by sentence The word justifie properly signifieth to make just and men are made just 1. By infusion when the habite or vertue of justice is put into a person so God made man upright or just Eccl. 7. 29. 2. Men are made just by the justice of another so were we by Christ As by one mans disobedience many were made sinners so by the obedience of one many are made righteous Rom. 5. 2 Cor. 5. 21. so that Christs satisfaction is our justification And to affirm we are not made just by Christs justice is to overthrow the foundation of Religion and mans salvation 3. Men are said to be made just or justified by sentence or pleading one to be just in this sense a man may justifie himself Job 9. 20. and be justified by witnesses Isa. 43. 9. 26. In this men are said to give righteousnesse and to take the righteousnesse of the righteous from him Isa. 5. 23. This is not to be understood strictly but in a large sence for although this hath the name of justification yet sometimes it is worth nothing having onely but an appearance or shadow of justification and doth men no good at all and is of no force except onely with such as are ignorant and de●uded and is to be abhorred is when persons are declared to be just when they are not so which is to justifie the wicked As Prov. 17. 15. 24. 24. Now to declare one to be just cannot make one just for these Reasons 1. If to declare one to be just doth make a man just then he was not just before 2. God and wisdom are said to be justified by men Rom. 3. 3 4. Matth. 11. 19. Luk. 7. 35. But if to declare him to be so makes him so then he was not so before Which to affirm is blasphemy 3. If to declare one to be just doth make him so is it not good to justifie the wicked and their actions because it must needs be good to make the unjust just But all the declarations of justification the wicked and their actions can have they remain wicked and their actions sinfull still 4. We grant God by his Spirit declares to the soul that he is

Advocate with the Father Iesus Christ 1 Joh. 2. 1. May not men cavill as well at this and take encouragement to sin Lastly they that are contrary to us herein that say no sin is pardoned till after it be committed do affirm and teach that all the sins of the elect shall all be pardoned it is impossible for them to perish no sin they can commit can separate them from the love of God life and salvation we say they are pardoned they say they shall certainly be pardoned If it be sure to be pardoned a corrupt heart will be as bold to venture upon that principle as this If all our sins be pardoned then we need not pray for pardon of them as Matth. 6. By pardon in Matth. 6. we are to understand the manifestation of pardon the assurance and enjoyment of pardon in the conscience the effect is here put for the cause 2. It must be so understood because there is no pardon but this now attainable therefore not to be prayed for For seeing Christ will dye no more there remaineth no more sacrifice for sin Heb. 10. 26. It●s in vain for any to pray for the pardon the remission of that sin which is not remitted before in Christ Heb. 10. 18. 2 Cor. 5. 19. 3. There is that which attends the act of sin which darkens sads and clouds the souls peace though it ought not so to do which we are to pray to God to prevent or remove from us David when he was converted did thus pray Unbeleevers are still in their sins and therefore they are not justified The elect are in their sins visibly untill they beleeve and declare it by good works They have sin in them and they are free from sin they are charged with sin and yet they are free from all charge Rom 8. 33. and clean from all sin he doth sin and he cannot sin this is a mystery they have sin 1 Joh. 1. 8. 10. Ezek. 16. 8. they are charged with sin Jam. 5. 17. Gal. 2. 11 12 13 14 Yet they are free from sin Isa. 53. 5 6. 2 Cor. 5. 21. Song 4. 7. 1 Job 4. 17. They cannot sin 1 Joh. 3. 9. This is a mystery when Christ said A little while and ye shall see me and a little while ye shall not see me They said What is this that he saith we cannot tell what it is that he saith Joh. 16. 16 17 18. Shall and shall not was a contradiction in their understandings so will what I say be to many Mens sins are not forgiven till they be redeemed from a vain conversation Then no mans sins are forgiven though they beleeve and so cannot enjoy forgivenesse of sin in this life seeing every act of sin is a branch and so a part of a vain conversation and in many things we sin all Then David notwithstanding he was converted and enjoyed the pardon of his sins as appears Psal. 51. 12. yet he was not delivered from a vain conversation as appeared in the matter of Bathsheba and Vrijab and if our justification and remission of sin did depend upon our holy walking then the Papists do well to teach justification by works All men are by nature children of wrath and under the curse till they beleeve Ephes. 2. 3. I grant all the elect are so by nature under a state of wrath and curse and they had perished in it had not Jesus Christ by his death redeemed them out of that state And although they were so by nature yet at the same time they were also sons of grace and love by nature accursed by grace in election sure to escape it and blessed By wrath I understand is meant the curse of the Law the punishment due to sin By nature I understand the state of nature viz the state and condition of man by reason of Adams fall for all men were cons●dered in him and by his fall he made them all sinners as Rom. 5. 18. So all the elect were considered in Christ who by his death did free all the elect from that Fate of sin and death so as never since Christs death none of the elect were under that state of wrath or curse nor indeed could possible be for these Reasons 1. Because then Christ redeemed them from under the Law Gal. 4. 4 5. Thou hast redeemed us by thy blood Rev. 5. 9. Christ was made under the Law that we might be taken from under it We are the children of the free woman Gal. 4. 26. 31. We are delivered from the Law wherein we were held Rom. 7. 1. c. Now we know that whatsoever the Law saith it saith to them that are under the Law Rom. 3. 19. But we now are not under the Law therefore it hath nothing to say to us we are under grace Rom. 6. 14. 2. Because Christ by his death put an end to the Law the Law was not to last no longer then till Christ came The Law was added till the seed should come Gal. 3. 19. Christ is the end of the Law Rom. 10. 4. It was never in force against any of Gods elect since Christs death We are freed from the Law by the body of Christ Rom. 7. 4. Christ in his flesh did abolish the Law of Commandments Ephes. 2. 15 16. Col. 2. 13. 4. Now we are delivered from the Law Rom. 7. 6. Against such there is no law Gal. 5. 23. If the Son shall make you as free in your consciences as the elect are free in him you shall see and say you were free indeed Job 8. 3. Because the Law is dead to us and we to it As a woman is freed from the law of her husband and if he be dead so are we from the law Wherefore my brethren we are become dead to the law by the body of Christ that we should be married to another even to him that we should serve in newnesse of spirit and not in the oldnesse of the letter Rom. 7. 1. to 7. The new husband is better then the old welcome Christ and farewell Law Now we have nothing to do with the Law nor the Law with us Our old man is crucified with him Rom. 6. 6. He that is dead is freed from sin v. 7. We are dead with Christ v. 8. 4. Because there is none of Moses law now in force to the elect with curses to be under no law no transgression no curse no penalty in force now for when the Law ceased the curses of the Law ceased also with ●t The Law said Cursed is every one that continueth not in all things which are written in the back of the law to doe them Gal. 3. 10. Deut. 27. 10. 26. 5. Because Christ hath redeemed us from the curse of the law being made a curse for us