Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	grace_n	justify_v	4,538	5	8.7378	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18014	The plaine ma[ns] spirituall plough Containing the godly and spirituall husbandrie. Wherein euery Christian ought to be exercised, for the happie encrease of fruite, to eternall life. By I.C. preacher of the word.	Carpenter, John, d. 1621.	1607 (1607)	STC 4663; ESTC S118755	136,138	254

which is not found in or of himselfe towardes his acceptation and Iustice before God Moreouer this Treasure is not laid vp in the fraile nature of man Where Iustice dwelleth but in the strong habitacle of the person of Christ as both in his proper place there wher it findeth the greatest preseruation and safetie for our better benefit For when Adam had that in his possession Pro. 3. after his free will the subtle Serpent preuented him he was iustly depriued thereof in his sin As if the Lorde should thus haue said I will from henceforth take on my selfe the protection of this high Treasure as where it shal be full safe and surely defended from all danger of losse And therfore in●eed when he came in the flesh although he were mightily tempted and assaulted by the Enemie of mans soule he was not vanquished or ouercome ●ut being most strong he vanquished and subdu●d Satan and all his Angells to his power as wher●f he said The Prince of the world commeth Ioh 22 3● 14.30 16.14 and findeth nought in mee Againe Now is the iudgement of ●his world the Prince of this world is cast out Howbeit the faithfull neuer want nor are they denyed ●he benefit of this treasure whensoeuer they look vp vnto him and draw towards his Diuine Grace with their Faith as the Eagles hasten vnto their praye in and by the which they finde peace and rest vnto their soules howesoeuer they be tempted persecuted and afflicted in this miserable world Loe this is that former Iustice or Righteousnes to the which the Prophet directeth vs when hee saith Sow yee to yourselues for Righteousnes Whereof wee haue spoken more largely in our * A book● so intituled Acolastos Dialogu 7. vv and not vnworthy the reading of all true Christians with godly deliberation and like consideration CHAP. VII The second kinde of Iustice which is that of the second Table is comprehended in the worde Mercie and necessarilie followeth the former in due order THe other kind of Righteousnes required of men What is this kinde of Iustice and defined and set forth in the word Mercie is the very fruit or effect of the former and conteineth the summe of those vertues duties works of Charitie conteyned in the second table of the Law as it is before said and often times expressed in the works of Charitie Agape Luk. 1.74 This the holy man Zacharie calleth Holinesse when he saith that wee are deliuered from our enemies hand that wee should serue God in holines and righteousnes And St. Paul consenting thereto 1. Thess 1.3.4 saith This is the will of God euen your holines The same meant the Lord when he said Be ye holy for I am holie And Christ in one word called it perfection saying Mat. 3.48 Ye shal be perfect euen as your Father which is in heauen is perfect We may not either speak or think otherwise of this vertue Iustice Mercie then wee haue before in effect saide and considered therof sauing that wheras before we placed and accepted the same apart by it selfe here we place it together with the former vertue that is Iustice and accept it as the definition or effectuall fruit therof neither may we imagine that eyther this can be without that or that perfected without this When the Lord God had made Adam and set him in Paradise yet for that he had not this help the Lord pronounced him as vnperfect saying It is not good that the man should be alone Gen. 2. I will therefore make him an helpe like vnto him So doubtlesse although the Lord had iustified the beleeuer Acts. 13. and by the bloud of his Sonne wee be deliuered from all things from which by the lawe of Moses wee could not be iustified nor deliuered yet is it not the Lords will that we should be ydle in the fielde or market place but his will is that we should endeuour that which hee of vs requireth in his law though not to that perfection which is needefull the which wee cannot performe yet according to that measure of abilitie which he hath to that ende giuen vs. To this did Isaiah Isa 1.17 the Prophet invite the people when hee saide Learne to doe well seeke iudgement releeue the oppressed iudge the fatherles defend the widowes And Micheas Mich. 6. the Prophet saying Doe iustlie loue mercie This remembred Daniel Dan. 4. in his good counsaile to the king Nebucadnezar Cut off thy sins with righteousnes he addeth thine iniquities by mercy to the poore that is Change thy crueltie into mercie and where as thou art a man prophane be thou henceforth holy righteous To this would S. Iohn the Baptist perswade the Iewes Yee say ye are Abrahams children beleeuers but I would ye should doe the workes of the faithfull and bring forth fruits worthie amendment of life And S. Paul after that he had strongly confirmed the foundation of our Iustification by the diuine grace accepted by faith without any the deeds of the law that men might not imagine he condemned those works which proceeded from the iustified man hee omitted not to builde on that foundation the excellencie of such actions and works as necessarilie followe the iustified man as the effects vsually follow the causes therefore he saith I beseech you brethren by the mercifulnes of God Ro. 12.1 that ye offer vp your bodies a liuing Sacrifice holie acceptable vnto God which is your reasonable seruing of God And this Saint Iames Iam. 2. laboureth to perswade with many mighty argumēts to thē who thought that a bare faith had bin ynough for a mā to come to heauē although hee neuer trauailed in the way of life by any work because Paul had preached that a man was iustified before God by faith not by works Loe thus ought the perfect Thumim Thumim perfection integritie to be made answereable to the bright Vrim Vrim light or knowledge that righteousnes which is by Faith in Christ manifested in Mercie and that holinesse which proceedeth from the influence of the holy Spirit wherwith they be baptized which beleeue declared before men that men may see our good works and glorifie our Father which is in heauen And so haue we seen what the Lord God requireth of vs in these two words Righteousnes Mercy Note But heere I would not that any man should gather that because wee say that GOD requireth good workes therefore wee are able to doe those workes without Faith or can beleeue without his grace or can merit life with those our works seeing wee be all sinners and vnprofitable but so as those workes are as the effectes of good causes fruits of a good tree and notes of our faithfull obedience to the Diuine will which we must aime vnto and therein feeling our great imperfection depend on the merit of our heauēly Sauiour Iesus

of men But that wherto the Prophet Hoseas exhorteth is that Righteousnes of God and the true perfect Iustice of the LORDS Elect Hos 10. after the which as from a cause there followe for effects good Actions good endeuors good works and an holie and sounde life in and by the which a man is iustified and commended before men as hee is iustified and commended in the sight of God by the former The former is called Iustice the latter is called Mercy And as the former is taken for the cause Calu. in Hes 10. the latter for the effect or the one for the tree the other for the fruite so is this latter made the definition of the former being indeede the very Symbole or signe as whereby the Righteousnes of God in Christ by the which we are approued with him is plainely expressed and set forth as elsewhere it is said that the obseruation of the second table of the law plainly testifieth the true performance of the first Table Therfore Faith expressed by dec●es Matt. ●5 aswel to teach perswade this vnto the Saints as to comfort encourage them in their dutie therin Christ remembreth and commendeth in them rather the obseruation of those workes of the second Table then those of the first that is their workes before their faith as that wherby indeed their true faith appeared therefore he saith not I was hungry thirsty naked harborles sick and in prison and ye beleeued in mee but he said I was thirsty ye gaue me drinke naked ye cloathed me harbourles and ye lodged me sick and ye visited mee in prison and ye came vnto me Thus he commended the work which expressed the faith for as a learned father wryteth after the saying of Saint Iames Pistis choris ergon necra hos erga dicha pisteos Gre. Naz. Eisto ha●ion baptisma Iam. ● 18 Matt 5. Faith is dead without works euen as the wo●ks are dead without faith Therfore it was the counsaile of the same Apostle that we should declare our faith by our workes alluding to that Commandement of the Lord So let your light shine before men that they may see your good workes c. In this cōsideration let vs remēber that as I said the Prophet Hosey commendeth to vs a double Iustice whereof the one is before God the other is towardes and before men Ro. 3 2.24.8 1. Cor 1 30. Ia● 2. ●● 2● Of the former spake Paul saying wee are iustified by faith and Christ is our righteousnes Of the latter spake Iames wee be iustified by works and Abraham was iustified by works And as eyther of them as the cause the time the persons and the occasions required haue duely attributed aswell to faith as to works Faith and works the due prerogatiue and honor of both so haue they taught and esteemed not onely the one but both of thē necessarie in a godly man The first which is the tree or cause of the latter is defined in the Newe Testament Our Righteousnes before God of two parts to be our Reconciliation with God by the means of Christ Iesus our Mediator Or our Approbation with the Father through the merite of the Sonne Or the free Remission of sinnes obtayned by them which beleeue in God and by the which we who who are guilty God pronoūceth iust for the sake of his Sonne And this defintiion hath two generall partes the one is remission of sinnes the other is the imputation of Iustice A remission of our owne sinnes An imputation of the Iustice of another wherin there is a fit allusion to the order and vsage of a gratious Prince towards his guiltie Subiect whom notwithstanding his faulte hee doth not onely pardon for his offence but also doth adorne with benefites The sinne is pardoned through him by whose Iustice and merite we are approued and pronounced Righteous that is not by any Angell or man or any other creature whatsoeuer which were not onely ashamed but also blemished by mans sinne but only in by the holy Messias the Lord Iesus who indeed for that purpose came down from his Father and died and with his pretious blood payed the debt of our transgression and set vs at libertie yea he beautified vs with the glorious beautie of himselfe Of the former member of this our Iustice wee haue a notable testimony of the Lord in Isaiah Isa 53. ●1 where he saith My righteous Seruant meaning Christ shall iustifie the multitude with his wisedome and how he tells for he shall beare their sinnes And that approoueth the Apostle where hee saith of Christ that he bare our sinnes in his body 1. Pet ● 21.14 hanging on the tree when there was no guile found in his mouth To this belongeth that example of the Publican Luke 18. whom the Lord approued before the proud pharisie for he prayed for pardon for his sinne which he confessed and that being granted hee was said to be iustified for his sinnes were not imputed therefore both after the Testimony of Dauid and of Paul he was blessed Ro. 4. ● 8 Gal. 3.8 as blessed is that mā to whō the Lord imputeth not sin Of the latter member of this Iustice the same Apostle speaking saith that God imputed Righteousnes to thē that beleeued that is 1. Cor. 1.30 the Righteousnes of Christ to the faithful that he is made vnto vs of God not onely wisedome sanctification and redemption but also Righteousnes and in one other sentence he comprehendeth either member thus Christ dyed for our sinnes Ro 4 1● hee rose againe for our iustification that is he dyed to abolish sinne and rose againe to worke our perfect Righteousnes This is our Righteousnes with the Lord The order of our Iustification to the which the former Iustice must be referred the order therof in the merite of the Sonne of God is as followeth viz. First we consider the eternall loue of God to mankind in Iesus Christ before all worlds according to that saying I loued thee with an euerlasting loue Secondly his diuine grace and fauour wherby he powreth forth on vs of his diuine blessings as of whose fulnes we all receiue grace vpon grace Thirdly his Mercie in drawing vs vnto him as hee saith by the Prophet By my mercie haue I drawen thee vnto me Fourthlie the merite of Iesus Christ working deseruing it in the Iustice of his Father Fiftlie his perfect Righteousnes the which of that his loue grace mercie and merite extended vnto vs Christ is made ours and his graces and vertues esteemed ours in by the which Mans merite excluded we are accepted as is the Sonne or Mediator Righteous and glorious before God Thus farre forth we finde man to be vtterlie excluded not onely from all merite but also from all action or meanes in himselfe of this Iustice and therfore hath hee no cause to boaste of that