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	justify_v	sanctification_n	1,487	5	11.2350	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25202	Anti-sozzo, sive, Sherlocismus enervatus in vindication of some great truths opposed, and opposition to some great errors maintained by Mr. William Sherlock.	Alsop, Vincent, 1629 or 30-1703.	1676 (1676)	Wing A2905_VARIANT; ESTC R37035	424,995	711

them and the only thing that gives a right to the promises of Future glory is to obey the Laws and imitate the Example of our Saviour and to be transformed into the Nature and Likeness of God We must crave his leave to take his words in pieces that we may the better deal with them 1. The Gospel says he makes a different Representation of it tells us expresly that he is righteous that doth righteousness But say I This is no representation of our justification different from what the Doctor has assigned And let the words be Interpreted how he will they make nothing against the Doctors assertions 1. Let these words He is Righteous signifie He is Inherently righteous or holy and then the plain Sence is that he that doth righteousness that practises an Uniform and Universal conformity in his Life to the Gospel may charitably be judged by others and certainly known by his own Conscience to be such a one as a Tree is known by its fruits For so are we warranted by our Saviour to make a Judgment Mat. 7. 16. And the same warrant we have from the Church of England Art 12. Insomuch that by them good Works that necessarily spring of a true and lively faith a lively Faith may be as evidently known as a Tree discerned by the Fruit. 2. Let the words be interpreted of that Righteousness by which in which and for which we stand accepted as Righteous before God yet it meets in the same point he that from an honest and good heart brings forth holy Fruit most certainly justified in the sight of God and is accepted of him we may argue ●… hope without Offence from the Effect to the Cause and yet the Cause and the Effect are two things He that is sanctified is justified and yet Sanctification is not Justification we may safely conclude an imputed Righteousness from an imparted Righteousness and yet that Righteousness which we have in Christ may be another thing from that Righteousness which we have by influence from Christ as our Head 2. Sayes he The Gospel tells us that without Holiness no man shall see God It does so indeed but does it tell us that Holiness is inconsistent with our Iustification by the Righteousness of Christ Or does it tell us that upon the account of our own Holiness we shall be justified before God 3. The onely way to obtain the Pardon of Sins is to repent of them and forsake them That without Repentance there 's no possibility of obtaining Pardon of Sin we freely grant they must be Sinners that need a Pardon and they must be penitent Sinners that are qualified to receive one The Gospel has annex'd by express Promise the Pardon of Sin to Repentance 1 Ioh. 1. 9. If we confess our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousness But what an absurd way of procedure is this to jumble and confound things together which ought to have their several Apartments and distinct Interests allotted to them in one and the same Effect The Grace of God as the great Spring and Fountain of all Mercy must have a place in the Pardon of a Sinner and the blood of Iesus Christ as the Meritorious Cause justly challenges a great room therein Eph. 1. 7. In whom we have redemption through his blood even the remission of sins according to the riches of his grace and Faith in our Lord Jesus Christ will come in for a share too as it gives us an Interest in what he has suffered by way of Atonement to God and Expiation of our sins and godly sorrow for hatred of and turning from sin in Purpose and Resolution at least must have its proper Concern therein too But to assert that Repentance is the onely way of procuring Pardon excluding Faith and the Propitiation made in the Blood of Christ needs more grains of Allowance than he will afford to any he deals with to make it justifiable But the vanity of this Fallacy lyes in this That he opposes the Righteousness of Christ and the Means whereby it 's applyed to our Persons As if one would stiffly contend that we are justified by Faith alone and therefore not by the Righteousness of Christ whereas we are therefore justified by Faith because we are justified by Christ we are justified by the Righteousness of Christ alone as that which God onely considers in the Justification of a Sinner to answer his Law his Justice and we are justified by Faith alone as that which makes Christ ours Say the same here Repentance is a Means to qualifie us for the receiving the pardon of Sin God will never give forth a Pardon to that Sinner that is not brought upon his knees throughly humbled for his Transgressions yet still that which God respects in the pardon of a Sinner is the Blood of his Son without shedding of which there is not there cannot be any Remission Hebr. 9. 22. But no man shall perswade our Author to distinguish betwixt Christs procurement of so great a Mercy and the Way of the Gospel appointment for the Applying it to our selves 4. The onely thing that gives us a right to the Promises of future Glory is to obey the Laws and imitate the Example of our Saviour and to be transformed into the Nature and Likeness of God For my part I conceive far otherwise That though our Holiness give us a Meetness and Fitness to partake of the Inheritance of the Saints in light yet it was the Lord Jesus Christ that procured our right and title to it and the Promise of it The Church of England was of the same Opinion when it decreed Art 13. That works done before the Grace of Christ and the Inspiration of the Spirit are not pleasant to God neither do they make men meet to receive Grace c. And then we may presume will not make us meet to receive Glory much less give us a right and title to the Promises of it And Art 12. That the works which follow after Iustistification are those that are pleasing and acceptable to God and I think we may equally take it for granted that upon our justification with God we have a right to the Promises of future Glory But if this be true that the onely thing that gives us this right be Obedience to Imitation of Christ and Conformity to the Nature of God we may have a Right to when we have actual Possession of Glory for till then it will hardly be true that we have obeyed all Christs Laws But our Author had Wit in his Anger and was aware of an Objection that was coming against him and wisely layes in for it as well as he could It might be returned to all that he had said How can so imperfect an Obedience as ours is so every wayes lame and defective and short of the exact Law of God ever give us a right to the Promises of future Glory Yes

Divinity but here I want that Candor For not content to glean amongst Volkelius his Sheaves which an honest man may doe he steals the very Shocks and never so much as once owns his Benefactor Lib. 3. de verâ Relig. p. 173. Deus non nisi per Christum cognosci potest ut qui Dei inconspicui Imago est 2 Cor. 4. 4. eúmque id est ejus voluntatem nobis enarravit Now will you have our Authors Translation in Masquerade Christ hath made a True representation of the Divine Nature and Will and it 's plain that in this Sence Christ is called the Image of God 2 Cor. 4. 4 It 's Plain yes wondrous plain that Volkelius is of that Opinion and for any other plainness we are to seek For so he Ibid. Quâ de causâ splendor gloriae Dei character substantiae ejus appellatur Hebr. 1. 3. utpote clarissimè perfectissiméque Divinam voluntatem nobis explanans But here I perceive our Author will compound willingly with him and fairly part stakes with him Upon which account sayes he as well as with respect to his Divine Nature he is call'd The Brightness of his Fathers Glory and the express Image of his Person And when our Author has yielded him The May be so we remember his Excellency in concluding it Must be so I confess I have neither list nor leisure to follow our Author through the tedious Ramble of his Repetitions because I see he loves no bodies Tautologies but his own nor shall I be much concern'd to enquire after that odd generation of Men who if our Author may be believed clamour most unmercifully that Christ is never Preach'd unless he be Named in every Sentence For I know well it 's easie to make a Man of Clouts and then to arraign condemn and execute in Effigie the Creature o●… our own Making Thus did the Barbarous Heathens cloath the Primitive Christians in Bears-skins and then expose them to be torn in pieces by the Dogs And thus are Christians dress'd up by the bloody Papists in the Sambenit or Devils-Coat and then committed as Hereticks to the greater Mercy of the devouring flames I know it 's an easie thing with our Author to Name Christ a hundred times and yet to speak as very little of Gospel as he has done But one thing I must and desire the Reader that he will not fail to take special Notice of I find our Author over the shooes in Love and most desperately doting upon his own Critical Learning for having observed to us Ch. 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 20. signifies not Taught as our English Translation jejunely renders it but instructed emphatically Instructed And suspecting least by this time in a dust of words and hurry of Business we might have quite forgot it he very charitably rubs up our Memory and referrs us to the place of its Birth where that happy Criticisme first drew its breath and appeared in the World 'T is Chapter the First Reader Oh! never forget Chapter the First Happy Chapter the First that first teem'd so precious a Notion for the Benefit of succeeding Ages Now because these Papers of mine and his are like to be long-lived and perhaps not to survive the year of their Birth and yet to be deprived of the Observation would be a loss Irreparable let me begg of our Author to send this enclosed Note to Mr. P. which I have left open that he may have the Honour of Letters Patents TO THE Reverend Author of the Synopsis Criticorum aliorumque S. S. Interpretum SIR BEing a great Admirer of and a small subscriber to your learned Labours I was also Ambitious to contribute something to their Intrinsick Value Be pleased therefore when Ephes. 4. 20. shall call for your Industry to take special Notice of the lat●… Observation of Mr. W. S. and instead of Taught to read Instructed and as you will thereby enrich your Work and doe right to the Author so will you Oblige Posterity and particularly Your humble Servant N. N. Having thus fairly rid my hands of the Encumbrance of our Author I might honestly wind up this Section did I not think it might be acceptable to the Reader to receive a B●…eviate of some of the True Reasons why it was Necessary Christ should come into the world the main Work he had to do here and the special Design of that Work in reference to God and Man 1. The Causes rendering it Necessary that the Son of God should once appear in this lower World are such as these 1. The first Cause lay deep 〈◊〉 the Bosom Counsel and Decree of God who 〈◊〉 he viewed the Fall and Revolt of Man from 〈◊〉 the world was so did he purpose effectually to recover again to himself his Elect by Christ Therefore is God said 1 Tit. 1. 2. to promise 〈◊〉 Life before the World began that the Faith of 〈◊〉 Elect eyes this Promise that the Ministers of 〈◊〉 Gospel do preach this Promise all of which 〈◊〉 onely Yea and Amen in Christ 2. The Complyance of the Son of God in pursuance of this Eternal Purpose is very considerable who was aut●…ritatively sent and voluntarily came to speed the Decree and Counsel of God Heb. 10. 7. Lo I 〈◊〉 to do thy Will O God 3. The Early Promise of a Redeemer almost from the Foundation of the World made God a Debtor not to Man bu●… to his own Truth to send him in the Fulness of ti●… into the World who before all Time was purpose●… and in the first dawnings of Time was promised Heb. 10. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I●… the Beginning of the Scripture in the Head of the Book it is written viz. Gen. 3. 15. That the seed of the Woman should bruise the Serpents head 4. The renewed and frequently repeated and gradually ●…nlarged Promises and Prophe●…ies of a Redeemer once to be actually exhibited whereby God kept alive the drooping Hope and languishing Faith of his Church as Candidates in a state of Expectancy superadded another Cause of the Necessity of Christs coming in the Flesh Gen. 49. 10. The Scepter shall not depart from Judah nor a Law-giver from between his feet till Shiloh come Isa. 9. 6. Unto us a Child is born unto us a Son is given and his Name shall be called Wonderfull Counsellor the Mighty God the Everlasting Father the Prince of Peace 5. The Types and Shadowes which from the Beginning represented him to the Faith of Believers had all their Strength Vertue and Efficacy from Him and that also made it Necessary that Christ the Substance should come to answer them for what could the blood of Bulls and Goats signifie to the appeasing of Gods Anger the removing of Guilt and the making peace betwixt God and Man which the Scripture frequently assures us they did doe and yet the same Scripture as clearly assures us in their own Nature they could not doe otherwise than with respect to