Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	grace_n	justification_n	work_n	6,035	5	6.7945	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30959	Three ministers communicating their collections and notions. The first year touching several texts of Scripture ... wherein the Law and Gospel ... in short, the substance of Christianity is set forth ...	Barksdale, Clement, 1609-1687.	1675 (1675)	Wing B809; ESTC R35315	78,431	223

Evangelicall righteous shall be dealt with and rewarded in and through Christ as if they were perfectly so III. Phil. 2. 13. Work c. For it is God which worketh in you c. The Apostle here reconciles the doctrine of Gods Grace with and shewes the indispensableness of mens endeavours making Gods readiness to work in us to will by his preventing grace and to do by his assisting a motive to us to work out our own salvation The Fourteenth Meeting A. I. HEb 8. 10. I will put my Law into their hearts c. It cannot be I will do all for them they need do nothing at all This would make all the precepts of the Gospel insignificant Neither can this be the sense I will sanctifie their natures and so cause them to keep my Laws without their concurrence in that act But I will afford them my grace and spirit whereby they co-operating therewith and not being wilfully wanting to themselves shall be enabled so to do Or I will do all that reasonable Creatures can reasonably expect from me toward the writing of my Laws in their hearts II. Heb. 8. 11. And they shall not teach every man his neighbour c. i. e. There shall be no need of such pains in teaching men how they must obey the Lord and what they are to do as under the Law of Moses which consisted in Observations that were only good because commanded but the Precepts now given shall be found written in every mans heart so that none need be ignorant of what is enjoyned for the substance of it that will consult the dictates of their own nature III. Gal. 3. The law was added because of transgression c. The Jewish and Mosaical law in a strict sense was not given as any new condition whereby they were to attain to the promises but they should till they were fulfilled be restrained and kept under discipline backt on by temporal rewards and punishments B. I. ROm. 5. 1. Being justified by Faith Faith put for the doctrine of Faith Justifie as an instrument as the Law condemneth as it contains the Covenant of Grace and holdeth forth pardon to sinners Faith as it signifies the Vertue or duty of Faith justifies as it is the condition of the new Covenant wherein forgiveness of sin is offer'd God the Father is the principle efficient cause Jesus Christ the onely meritorious cause of justification II. Jam. 4. 8. Clense your hands ye sinners The Scripture seems one while to give all to God in the work of regeneration and conversion and another while to make it wholly mens w●● act To reconcile the places Clense you I will Clense we must go in a middle way I mean that where God speaks as if he did all in this great work we are to judge that he supposeth mens endeavours and where he speaks as if men were to do all that he supposeth the concurrence and assistance of his own grace III. Jam. 1. 26. He that seemeth to be Religious and bridleth not his tongue that mans Religion is vain May we not justly fear upon the account of the reviling and censuring even their superiors too not a few of the Godly party so called are guilty of that they are no better than meere pretenders to Religion as great a profession as they make of it C. I. JAm 2. 24. A man is justified by works and not by Faith only As works signifie sincere Obedience to Christs Gospel we cannot account it any seandal to have it said of us that we hold Justification by works Why should any man be more shy of acknowledging this than St. James Nor need we so mince it as to say that Faith justifieth our person and works our Faith for understanding Works for a Working Faith our persons is ever they be must be justified by them We must not give the Papists occasion to think we have a slight opinion of good Works II. Ezeck 18. As I live saith the Lord. Altho God professeth kindness to all men and saith nay sweareth too that he willeth not the death of sinners but had rather they would turn from their wickedness and live yet according to the doctrines of some men this is but a declaration of his Voluntas signi The like to which should one assert concerning any honest man he would think himself not a little reproached III. Joh. 3. 17. God sent not his Son into the World to condemn the World If the doctrine of absolute Reprobation be true our Saviours coming was to aggravate the Condemnation of the generality of men which would be far more properly called the World then a very few for not believing in him who never dy'd for them so much as to put them into a possibility of being saved The fifteenth Meeting A. I. HE gave himself for a ransome for m●ny for the Vulgus or multitude of the people So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred many doth among the Greeks most commonly signifie And St. Paul saith He gave himself a ransome for all 1 Tim. 2. and did taste death for every man Heb. 2. 9. and that he is the Saviour of all men though especially of those that believe And he sadly bewailed mens not coming that they might have life and wept over Jerusalem for her obstinate persisting in unbelief and most pathetically with tears wished that she had known in that her day the things that be●onged to her peace II. 2 Tim. 3. 2. Men shall be lovers of themselves proud covetous c. In this and other places where mens sins are foretold instead of ●hall we may put will The shalls make those Places look as if they contain'd declarations of desires whereas wills would make them ●t first sight to appear that they contain onely ●redictions and expressions of Gods f●re-knowledge that men would commit such and such sins not of his Will and purpose that they should III. Rom. 9. 13. Jacob have I loved and Esau have I hated This is a quotation out of Malachy 1. 3. Where Esau's person was not spoken of but by Esau his posterity the Edomits are understood He meant no more tha● that he less loved them than the Israelites or was not so kind to them as he was to these Or we may conceive that by hating is to be understood very severely punishing which was after their wicked and most unnatural behaviour toward their brethren an● upon that account See Obad. 10. Not● what was said to Rebecca that two Nation● were in her Womb. And Esau in his ow● person did never serve Jacob. B. I. ROm. 9. 15. I will have mercy on who● I will have mercy i. e. I will besto● my kindness where I please without givin● account to any one And therefore God ma● justly accept Gentiles to his special favour ● idolatrous and wicked as generally they a● for he is not obliged to damn all that defer● it and cast off his antient people the Jew● at his pleasure

it Ours we shew how God gives it namely in the use of means For bread is ours not only in the right of the promise but by service and quiet working in an orderly calling II. Hebr. 6. 19. We have hope as an anchor of the soul We have no reason to hope for any thing which is not promised nor upon other conditions then as promised Wherefore hope is compared to an anchor sure and stedfast because it must have something of firmness and stability to fasten upon before it can secure the soul in any tempest To hope without a promise or otherwise then it stands is but to let an anchor hang in the water or catch in a wave and thereby to exspect safety to the Vessel III. 1 Joh. 4. 20. He that loveth not his brother whom he hath seen c. How can he abide the Sun of righteousness and the splendor of his holiness who cannot endure or delight in a ray of holiness in his Brother being of the same nature and passions with him B. I. 2 PEt. 1. 4. Partaker of the divine nature It notes two things 1. a participation of the divine Holiness which is communicated to us by our union with Christ 2. A participation of the divine Blessedness which is here begun and shall be compleat in the beatifical vision of God II. Ps 110. 3. The dew of thy birth is of the ●omb of the morning The prophet in passion of joy misplaceth his words The right order is Thy birth from the Womb is as the morning dew which watereth and refresheth the whole earth not Gideons fl●ece alone not the Jewes only III. Col. 2. 3. In him are bid the treasures of Wisdome Not that they may not be found but that they may be sought Christ hath wisdom as a Kings Treasurer hath riches as a Dispenser of it to the friends and servants of his Father C. I. JOh. 1 16. Of his fulness have we all received and Grace for Grace Christ was full not as a Vessel but as a fountain and as a Sun to communicate unto us And as a child in generation receiveth from his Parents member for member so in regeneration Christ is fully formed in you and you receive in some measure and proportion Grace for Grace there is no Grace in Christ appertaining to general Sanctification which is not in some degree fashioned in you II. Joh. 3. 17. I came not to condemn the World This was no motive or impulsive cause of my Coming though it were an accidental event consequent and emergency thereupon So is Christ a rock of offence Rom. 9 33. Set for the fall of many Luk. 2. 14. III. Eph. 4. 4. One body and one Spirit The Spirit of Holines was Chists jure proprio and he was Full of Grace his members have the Spirit derived to them from their head the same Spirit in truth but not in the same measure of Grace The Thirteenth Meeting A. I. 1. COr 2. 14. The natural man percieveth not the things of the Spirit c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie animalis The animal man is such a one as gives himself up to the goverment of his inferior faculties a carnal sensual man so that he is so far from being a man of reason that he is most irrational Such a man recieveth not the things of God he being drowned in sensuality cannot relish such things i. e. while he remains so They are spiri●ually discerned i. e. by Virtue of a higher principle then that which is predominant in thi● man Men cannot receive the things of Gods Spirit till by the assistance thereof their reason hath regained its authority and be able to keep under their bruitish affections II. Deut. 13. 1. c. If there arise among you a Prophet c. From this passage these two things are plainly to be gathered 1. That we are to consider the doctrine it self before we believe it to be of God as well as the means of its confirmation 2. That God for certain reasons may suffer wonders to be wrought i. e. such things as no man can give account how they should be effected by natural means for the confirmation of a false doctrine III. Rom. 4. 9. Jam. ● 23. As S. Paul proved what he designed by shewing that Abraham was justified by Faitb without the works of the Law so S. James proveth his design by shewing that the Faith Abraham was justified by was such as discover'd it self by Obedience to Gods commands and instanceth in the highest act of obedience too viz. his offering Isaac upon the Altar B. I. PHil. 3. 9. Not having my own righteousness c. He means that which consisted in the observance of the Jewish Law which he calleth his own as being that which before his conversion he gloried in or which he obtain'd by his own natural power consisting in meerly external performances To which he opposeth the Righteousness which is of God by Faith i. e. the righteousness of the new creature wrought in him by Gods Holy Spirit and is an effect or fruit of believing Christ's Gospel II. Phil. 3. 10. That I may know him c. i. e. experimentally in raising me up to newness of life and in killing and mortifying all my corrupt affections III. Rom. 4. 5. God justifieth the ungodly i. e. those that were once so before not at the same time when they are justified For to say that God can pronounce a person just and righteous that is unjust and unrighteous is a contradiction to his own righteousness and makes him to pronounce a false sentence and to do that which himself hath declared an abomination Prov. 17. 5. C. I. ROm. 3. 28. A man is justified by Faith We shall find that justification or remission of sins is sometimes ascribed to other Vertues as well as to faith but then they are understood either in so general a sense as to include Faith or as supposing it As Act. 3. 19. to conversion and repentance to forgivness of Trespasses Matth. 6. 14. to shewing mercy Matth. 5. 7. to works or sincere Obedience Jam. 2. 24. But whereas Justification is mostly attributed to Faith the reason is because all other Graces are Virtually contained in it and that is the principle from whence they are derived II. Rom. 4. 22. It was imputed to him for Righteousness His Faith which we know was not idle but very operative was of the same account with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was reckoned as in two Verses of this Chapter it is translated or it was valued by God at as high a rate as if it were compleat righteousness Christ's imputed right●o●sness or the imputation of Christs righteousness is not to be found in all the Bible It may be allowed in this notion That those which are sincerely righteous and from an inward living principle allow themselves in no known sin nor in the neglect of any known duty which is to be truely