Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	election_n	good_a	work_n	4,641	5	6.8470	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20729	The Christians freedome wherein is fully expressed the doctrine of Christian libertie. By the rt. reuerend father in God, George Downeham, Doctor of Diuinity and Ld. Bp. of Derry.	Downame, George, d. 1634.	1635 (1635)	STC 7111; ESTC S102215	96,431	253

bound to obey then he yea wee professe that God doth therefore free vs from the curse and the bondage of the law that wee might be inabled with freedome of spirit to obey it and that being freed from sinne wee are made the servants of righteousnesse We teach that God hauing sworne that to those whom he iustifieth he will giue grace to worship him in holines and righteousnes no man can be assured of his iustification without obedience that sanctification being the end of our election calling redemption and regeneration it is a necessary consequent of sauing grace We teach and professe that howsoever good workes doe not concurre with faith vnto the act of iustifica●●on as a cause thereof yet they con●●●re in the party iustified as necessary fruits of faith and testimonies of iustification And as wee teach with Paul that faith alone doth iustifie so with Iames that the ●aith which is alone doth not iustifie Wee teach that the blood of Christ as it acquitteth vs from the guilt of sin so doth it also purge our consciences from dead workes to serue the liuing God that he bare in his body vpon the crosse our sinnes that we being deliuered from sinne should liue in righteousnesse that whom Christ doth iustifie by faith them hee doth sanctify by his Spirit that whosoever is in Christ hee is a new creature crucifying the flesh with the lusts thereof and walking not after the flesh but after the spirit Wee professe that good workes are necessary to saluation though not necessitate efficientiae as causing it as the Papists teach yet necessitate praesentiae as necessary fruits of our faith whereby wee are to glorifie God and to testifie our thankfulnesse to doe good to our brethren and to make sure our election calling and iustification vnto our selues as necessary forerunners of salvation being the vndoubted badges of them that shall bee saued being the way wherein wee are to walke to everlasting life being the evidence according to which God will iudge vs at the last day And lastly that as by iustification God doth entitle vs vnto his kingdome so by sanctification he doth sit and prepare vs thereto We do not therefore by the doctrine of iustification through faith abolish the Law but rather as the Apostle saith stablish it For the more a man is assured of his free iustification the better he is enabled and the more hee is bound to obey it But although we bee bound to obey the Law as the subiects of God and servants of 〈◊〉 and although the Law 〈…〉 in those that are iusti●●●d as being a rule of direction for our obedience in the per●ormance of the duties or piety towards God of iustice towards our neighbour of sobriety towards ourselues and a glasse of detection to manifest the imperfections of our obedience to keepe vs from Phari●●●sme and lastly a rodde of correction in respect of flesh or the old man yet remaining in vs that by precepts by exhortations and comminations it more and more may be mortified in vs and wee kept from the spirit of slumber and security yet notwithstanding wee are not vnder the law as the Apostle saith but vnder grace Wee are therefore in our sanctification freed though not from the obedience yet from the servitude and bondage of the law and that in three respects First in respect of the irritation of it In which regard especially the law is called the strength of sinne not that the law causeth or prouoketh sinne properly for the law is holy iust and good but only by accident and occasionally For such is the corruptiō of our vntamed nature vntill we be renewed by the spirit of God that when the law which is holy and good forbiddeth sinne seeking to stoppe the course of our concupiscences and to bridle our sinfull affections thereby our vntamed corruption rebelleth so much the more and that it might appeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly sinfull by occasion of the law worketh in vs all manner of concupiscence Euen as a deepe riuer when nothing hindreth his course hath a still and as it were a dead motion but if you seeke to restraine or stoppe his course he will sinell and ouerflow all now disdaining as it were a bridge so our corruption when it freely taketh his owne course seemeth to be quiet and as it were dead but when the commandement commeth ●aith the Apostle as it were to dam it vp sin reuiueth riseth against it swelling and ouerflowing as it were his wonted bankes In this respect the law saith the Master of the Sentences is called a killing letter because forbidding sinne it increaseth concupiscence and addeth transgression vntill grace doe free vs. But we are regenerated by the spirit of sanctification and by the bond of the same spirit coupled vnto Christ we are freed from this bondage euen as the wife is freed from the dominion of her husband by his death For euen as whilest we were in the flesh altogether vnregenerate the law as it were our husbands occasionally and by accident begot in our soules wholly corrupted with sinne euill motions and concupiscences as the fruites and issue of our flesh tending vnto death so we being regenerated and after a sort dead vnto this corruption and consequently being mortified to the law in respect of the irritation thereof and the law in that regard dead vnto vs the spirit of Christ who hath vnited vs vnto him as our second husband begetteth good motions in vs as the fruites of the spirit acceptable vnto ●od This is that which the Apost teacheth Rom. 7. for hauing said chap. 6. 14. that sinne shall not haue dominion ouer vs because we are not vnder the law but vnder grace after he had answered an obiection preuented the abuse of this Doctrine which carnall men would make thereof as though they might sin freely because they are not vnder the law in the beginning of the seauenth chapter he proueth that we are not vnder the Law but vnder grace by that similitude which euen now I mentioned because being regenerated and dead vnto sinne we are mortified to the law and the law to vs in respect of the irritation thereof caused by our corruption and consequently are deliuered from the power of it as a wife is freed from the dominion of her husband when he is dead Secondly in our sanctification we are freed from the coaction and terror of the law breeding servile feare in men vnregenerate whereby as bon-servants or gally-slaues by the whip they are enforced to the performance of some outward duties which otherwise they are vnwilling to doe For those who are vnder the Law as all men are by nature are like bond-slaues who for avoiding of punishment are by terror drawne to doe some forced service which is so much the more vnwilling because they looke for no reward This

controuersie stood First because by those Iewish shadowes the brightnes of the Gospel was darkened he sheweth that wee haue in Christ a full giuing indeed of all those things which we shadowed by the ceremonyes of Moses Secondly because these deceiuers filled the people with a most naughty opinion namely that this obedience anailed to deserue the fauour of God here he standeth much vpon this point that the faithfull should not thinke that they can by any workes of the law much lesse by those little principles obtaine righteousnesse before God And there withall hee teacheth that they are by the Crosse of Christ free from the damnation of the law which otherwise hangeth ouer all men that they should with full assurednes rest on Christ alone Which place properly pertaineth to this purpose Lastly hee maintaineth to the consciences of the faithfull their liberty that they should not be bound with any religion in things not necessary The second part which hangeth vpon that former part is that consciences obey the law not as compelled by the necessity of the same law but being free from the yoake of the law it selfe of their owne accord they obey the will of God For because they abide in perpetuall terrors so long as they bee vnder the dominion of the law they shall neuer bee with cheerefull readinesse framed to the obedience of God vnlesse they haue first this liberty giuen them By an example wee shall both more briefely and plainely perceiue what these things meane The commandement of the law is that wee loue our God with all our heart with all our soule and with all our strengths That this may be done our soule must bee made voide of all other sense and thought our heart must bee cleansed of all desires all our strengths must bee gathered vp and drawne together to this onely purpose They which haue gone most farre before other in the way of the Lord are yet very farre from this marke For though they loue God with their minde and with sincere affection of heart yet they haue still a great part of their heart and soule possessed with the desires of the flesh by which they are drawne backe and stayed from going forward with hasty course to God They doe indeed trauell forward with great endeauour but the flesh partly feebleth their strengths and partly draweth them to it selfe What shall they here doe When they feele that they doe nothing lesse then performe the law They will they coue● they endeauour but nothing with such perfection as ought to bee If thou looke vpon the law they see that whatsoeuer worke they attempt or purpose is accursed Neither is there any cause why any man should deceiue himselfe with gathering that the worke is therefore not altogether ●uill because it is vnperfect and therefore that God doth neuerthelesse accept that good which is in it For the law requiring perfect loue condemneth all imper●ection vnlesse the rigour of it be mitigated Therefore his works should fall to nought which hee would haue to seeme partly good and he shall find that it is a transgression of the law euen in this because it is vnperfect Lo●●how all our works are subiect to the curse of the law But how should then vnhappy soules chearefully apply themselues to worke for which they might not trust that they could get any thing but curse On the other side if being deliuered from this seuere exacting of the law or rather from the whole rigour of the law they heare that they be called of God with fatherly gentlenes they will merrily and with great chearfulnes answere his calling and follow his guiding In a summe they which are bound to the yoake of the law are like to bondslaues to whom are appointed by their Lords certaine tasks of worke for euery day These seruants thinke that they haue done nothing nor dare come in the sight of their Lords vnlesse they haue performed that full taske of their workes But Children which are more liberally and more freemanlike handled of their Fathers stick not to present to them their begunne hal●e-vnperfect works yea those hauing some faults 〈◊〉 that they will accept their obedience and willingnesse of mind al●hough they haue not so exactly done so much as their good wills was to doe So must we be as we may haue sure affiance that our obediences shall be allowed of our most kind Father how little soeuer and how rude and vnperfect soeuer they bee As also hee assureth to vs by the Prophet I will spare them saith he as the Father is wont to spare his sonne that serueth him Where this word spare is set for the bearing withall or gently to winke at faults for as much as he also maketh mention of seruice And this affiance is not a little necessary for vs without which wee shall goe about all things in vaine For God accounteth himselfe to bee worshipped with no worke of ours but which is truly done of vs for the worshipping of him But how can that bee done among these terrors where it is doubted whether God be offended or worshipped without our worke And that is the cause why the author of the Epistle to the Hebrewes referreth all the good works which are read of in the holy Fathers to Faith and weigheth them all by Faith Touching this liberty there is a place in the Epistle to the Romans where Paul reasoneth that sinne ought not to haue dominion ouer vs because wee are not vnder the law but vnder grace For when he had exhorted the faithfull that sinne should not reigne in their mortall bodyes and that they should not giue their members to bee weapons of wickednesse to sinne but should dedicate themselues to God as they that are aliue from the dead and their members weapons of righteousnesse to God and whereas they might on the other side obiect that they doe yet carry the flesh full of lusts and that sinne dwelleth in them hee adioyneth that comfort by the liberty of the law as if hee should say Though they doe not yet throughly feele sinne destroyed and that yet righteousnesse yet liueth not in them yet there is no cause why they should feare and bee discouraged as though hee had beene alway displeased with them for the remnants of sinne for as much as they are by grace made free from the law that their workes should not bee examined by the rules of the law As for them that gather that wee may sinne because wee are not vnder the Law let them know that this liberty pertaineth nothing to them the end whereof is to encourage vs to good The third part is that wee bee bound with no conscience before God of outward things which are by themselues indifferent but that we may indifferently sometime vse them and sometime leaue them vnused And the knowledge of this liberty also is very necessary for vs for if it shall bee absent there