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	impute_v	righteousness_n	2,775	5	8.3326	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44458	Blessed rest for the burthened sinner. Or the only center of the soul Wherein is discovered. 1. Who he is that invites and calls sinners to this rest. 2. The encouragements to come unto him for rest. 3. Many obstructions and impediments which keep back sinners. With their unreasonableness answered. 4. The rest that every one shall have that comes unto Christ. Delivered in some sermons at first, yet since some addition and enlargement has been made to them. By John Hopwood preacher of the Gospel.	Hopwood, John, preacher of the Gospel.	1676 (1676)	Wing H2761A; ESTC R216474	156,207	450

their conversation if not more then those in our days who vainly pretend themselves perfect yet that Righteousness would not justify and save them why then should any one expect to be justified by his own Personal Righteousness it may be thou art unwilling to be accounted a Sinner and Debtor that cannot pay his own Debts as the Scripture saith Gal. 2.17 Whilst we seek to be justified by Christ we our selves are found Sinners Therefore by Christs Righteousness imputed to thee thou canst alone be justified 3ly It must be one of these two ways thou must be justified by thy own Righteousness or by the righteousness of another imputed to thee for there is no escaping the Curse of the Law without a perfect Righteousness Gal. 3.10 Cursed is every one that continueth not in all things that are written in the Book of the Law to do them But by their own righteousness it cannot be for that is imperfect as I have already declared and if it be imperfect it can no way satisfy the Law of a righteous God For he that keepeth the whole Law and yet offends but in one point is guilty of the breach of all James 2.10 and if guilty of all then thou canst never satisfy for any for the Law cannot now be satisfied by any meer Man as Thomas Aquinas confessed saying Nullus po●est Legem servare hoc Modo quo ●expraecipit Thom. Agu in cap. 3. ad Gal ●ect 4. No man can keep the Law in that manner which the Law commands i. e. perfectly so he saith Implere totam Legem Per Legem ●emo un●uam ad visionem Deiredjit Rupert ●…b 1. Comment in Cap. 1. Jo. est impossibile To fulfil the whole Law is impossible And another saith By the Law no man shall come at any time to the vision of God And if not by the Law then it must be by some other means or way and that way is only Christ Jo. 14 6. and his righteousness imputed to the person and apprehended by Faith by which it becomes really his so that I say it must be the righteousness of another scil Christ imputed that is the cause of justification in the sight of God Bellarm. de Justit lib. 1. cap. 2. dicitur Christus Justitia nostra quoniam satisfecit Patri pro nobis Taperus Tom. 2. Art 12. pag. 36. Nos per imputationem justitiae Christi fide apprehensae tantum justificari Vega li. 7. de Just Cap. 15. Staples de just cap. 9. this is confessed by many of the Learned Papists themselves Bellarmin saith Christs righteousness is ours because he satisfied the Father for us and it will not be absurd if any one say that the righteousness and merits of Christ are imputed to us when they are given and applyed to us as if we our selves had satisfied God for our faults Tapper asserts we are justified by the imputation of Christs merits Others of them say We are justified by the imputation of Christs righteousness only apprehended by faith I could here give many others who affirm that by Christs righteousness imputed to us we are justified and so stand righteous in the sight of God for there is no other righteousness can do it then stumble not at this that thou must rely upon the imputative righteousness of another for justification Tantum per imputationem Justitia Christi quatenus fides nostra apprehendit miseri cordiam atque Justitiam Christi propter meritum Christi nos Justificari coram Deo Coloniensis Canonici Authores lib. Obla a Caesare and not upon thine own subjective because thine is imperfect but that of Christ is compleat and as the Apostle saith we are compleat in him Col. 2.10 and it is certain we can be compleat in none else That made the Apostle Paul so willing to be found in Christ Phil. 3.9 this imputative righteousness has been much disputed off how it could be made ours but it is clear and evident 2 Cor. 5.21 He was made Sin for us who knew no Sin that we might become the righteousness of God in him from which Scripture it is plain that our Sin was imputed unto Christ and it could no other way be his Tap. Tom. 2. Art de Just p. 26. sicut Christo nostra scelera a Patre ob spontaneam eorum assumptionem scorporis mystici intimam unionem imputantur ita eju justitiaque nos capitis nobis ejus membris ad justitiamet vitam eternam imputatur for he knew no Sin of his own So also his righteousness became ours by imputation and apprehended by Faith So saith the Learned Tapper As our offences are from the Father imputed unto Christ for his spontaneus assumption of them and the intimate union of the Mystical Body so his righteousness as our head is imputed to us his Members to justification and Life Eternal I shall only add that of Justinian the Jesuite to shew how he proves imputative righteousness These are blessed saith he to whom God imputes righteousness as if he should say It is much more Emphatical in the Latin he confesses that a payment to himself for the word to Impute is taken from an humane custom for the Creditor is said to account the Mony received when he confesses to account it paid which Action from the Lawyers is termed exceptilation or a discharge which is an imaginary solution Justinianus Jesuita in Cap. 4. Epist ad Rom. Fol. 144. done without the intervention of the thing and is compared to a Payment which form of speech wonderfully agrees with free justification for as if the Creditor doth account the Mony to be received from the Debtor he is free from Obligation so he to whom God accounts righteousness as received is free from the guilt of Eternal Punishment for the Sinner himself is no way solvent or able by any means to satisfy for his fault but God beholding Christ by the help benefit of his own free divine Grace works repentance in the hearts of the Faithful and so freely forgives them their Sins So far this Learned Jesuite Thus then to conclude this head I say it is the righteousness of the Lord Jesus imputed of God and received and applyed by faith that will save us and justifie us in the sight of God therefore come unto Christ by Faith and lay hold upon this perfect and compleat righteousness of his that thou maist be freed from thy guilt and also from eternal destruction 2ly The blindness of the mind this is a great impediment for by Nature Sinners are Darkness in the very abstract Eph. 5.8 The understanding is darkened being alienated from the Life of God through ignorance Eph. 4.18 The Natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them for they are Spiritually discovered 1 Cor. 2.14 1 He is ignorant of himself Juvenal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è caelo

the highest even with all the Heart with all the Mind and with all the Strength God and Christ are to be beloved beyond all measure as one saith the right manner of Loving God is Modus diligendi deum est ut diligatur quantum potest diligi Bern. that he may be beloved as much as he can be beloved This evangellick Love seats it self in the most superlative place of the Soul there is no comparison between this Love and the Love of the Creature 4ly This Love is sincere Grace be with all those who Love the Lord Jesus in Sincerity Eph. 6.24 If there is not Sincerity at the Root besure the Fruit is corrupt Hypocrisie is the distruction of many but Sincerity Integrity and Uprightness preserveth the Soul wherefore were Noah Job and others counted Perfect it was not because they were Perfect in their obedience but because their Love was Sincere this makes the Scripture give such an excellent Charactor of them Sincerity is as it were the Salt which seasons every duty and a Sincere Love although but weak in the actings is that which savours of a right Gospel Spirit 5ly It is a fervent Love Rom. 12.11 Fervent in Spirit Serving the Lord. It is true that this Love may not always Seraphin like be in a bright burning flame but yet where once it is wrought by the Spirit it never after is quite extinguished for when it flames not it does burn and when it burns not clearly there are some scintilla's and Sparks which keep it from quite going out and when the Cinders of Corruption are blown away it kindles up into a flame again Let one who hath this fervent Love through invigilancy fall into Sin or neglect duty it cools and damps the fire of his affection for a time but let him come again to the ordinances and by Faith Drink a draught of the warm Blood of Christ and by Prayer blow up the heat of his affections it will prove but like the Water the Smith Casts upon the fire which seemingly Puts it out but when he hath blown a while it flames more violently I say not this to incourage any to make tryal by Sin but if it be so with any that now find their Love but cold which formerly was fervent they may see the cause be wise to improve and apply the Remedy this Love I say is Ardent Love which warms the heart for it is a ray from the Sun of righteousness which sets the Soul all in a Divine feaver 6thly This Love is total I mean it is with the whole heart God hates a divided Heart or as the Hebrew hath it a Heart and a Heart one as it were for God and another for the World and Sin but God will have the whole or none therefore it is said Thou shalt Love the Lord thy God Mat. 22.37 Deut. 6.5 with all thy Heart with all thy Soul and with all thy Mind See here how many Times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all is expressed as God is of an indivisible essence so he would not have that which is his due to be divided now the true Saint is very well content that God should have all he would have none to be Copartner with God and Christ but desires that his Love and affections may wholly be fixed and set upon the right objects when God saith to the person who hath this Love my Son give me thy heart he is ready to respond and say Lord here am I take the whole of my heart nay take the all of my all let me be but thine and that for ever 7thly and lastly It is a constant and permanent Love as Christ said unto his Disciples Jo. 15.9 Continue ye in my love so may I say to you See that this love abide and continue in you For if your Love be of an Evangellick nature it is a permanent Love 1 Cor. 13.8 Love never faileth Christ spake of some whose Love should fail them but that which is durable ends in Salvation Mat. 24.12.13 Because Iniquity shall abound the Love of many shall wax cold but he that indures to the end the same shall be saved He whose Love keeps warm and abideth shall certainly obtain Salvation as the love of God towards his People is an everlasting love Jer. 31.3 So he expects that their love should be a permanent love God hates those who draw back Heb. 10.38 but it is the nature of this love to press forward to increase and aspire till it comes unto the Center from whence it came He that hath this love maintains it in adversity as well as prosperity when the Clouds do darken the Face of God as well as when the Sun-shine of this love beams forth upon the Soul many of the Saints have experienced this they have found their love hottest when their afflictions have been heavyest when most shaken by the World they have been most confirmed in their love to God and Christ I come now to the objects of this spiritual evangelick love and I shall speak of them first negatively shewing what are not the objects of this love 2ly possitively what they are 1. Negatively what are not the objects 1. Not Sin neither in ones self or in another The Soul that hath this Divine love in it cannot but hate all Sin Psal 119.101 and 104. I have refrained my feet from every evil way v. 104. I hate every false way v. 113. I hate vain thoughts but thy law do I love As God is said to be of purer Eies then to behold Iniquity so the Saints are of purer Hearts then to love Iniquity Sin hath brought bitterness to their souls therefore they now abhor it they have no love or liking at all for Sin it doth not fix upon Iniquity as a delectable and lovely object but hates and flees from all base lusts which seek to insnare the Soul 2ly It is not fixed upon Satan for although no Creature mearly as a Creature is to be the object of our hatred because it declares something of the wisdom and power of the Creator in giving existence and being to such a Creature yet Satan in his Sinful lapsed State and condition as an Enemy to God Christ and the well being of our immortal Souls ought to be the object of our hatred 1 Pet. 5.8 For he goes about like a Roaring lyon seeking whom he may devour He makes it his great imployment to effect the ruin of poor Souls therefore he is become the object of hatred 3ly It is not placed upon this te●rene dying and perishing world love to God and Christ in that measure and degree as it should be cannot consist with an eager and earnest love of the world Jam. 4.4 Ye Adulterers and Adulteresses know ye not that the Friendship of the World is enmity with God whosoever therefore will be a Friend of the World is the Enemy of God This is further manifest in 1 Jo. 2.15 Love not the World neither