Linguistic DNA - Concept Modelling Demonstrator

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

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B13585	The saints hope, and infalliblenes thereof. or Two sermons preached before the English companie at Middelb. about the moneth of October, 1608. Written by Mr. Iohne Forbes, at the earnest request of the hearers, and now published by them for the generall instruction and comfort of all Gods children	Forbes, John, 1568?-1634.	1610 (1610)	STC 11134; ESTC S115118	69,305	128

Iustice did come by our workes then had we wherein to reioyce and glorie And for this cause also is it that God doth choose the vyle things of this worlde the foolish and the weake 1. Cor. 27. to the end euen that no flesh should reioyce or glory in his presence for wee are that which wee are of him in Christ Iesus and not of our selves nor in our selves saith the Apostle be it Wiesdom iustificatioÌ„ sactification or redemption That according as it is written Hee that reioyceth let him reioyce in the Lord. The second reason of the Apostle to the Ephesians Phil. 2.13 is Because the power of doing good is not of our selues nor in our selues because we are the workmanship of God created to good workes And this CreatioÌ„ saith the Apostle is in Christ Iesus therefore not in our selues Therfore it is not of our selues that we do good but of God who worketh in vs both the will and the deed and that of his good pleasure Neither haue we the vertues in our selues of working good but in Christ Iesus that we iustly say with the Apostle to the Galathians Gall. 2.10 It is not we that liue any more but Christ that liueth in vs. And therefore with the same Apostle to the Corinthians 2. Cor. 12.2 and 3. Our reioycing should be not in our selues but in the man which is Christ And we ought to acknowledge with him that what we are we are it by the grace of God And when we labour in well doing it is not we but the grace of God which is with vs. This serveth to vs for two things to instruct vs not with Papist or other whatsoeuer to asscribe merites to our workes or to esteeme the cause of our election calling iustification or glorification to be in our selues or our workes but in the free grace of God Therfore doth the Apostle to the Romans declare Rom. 11.5 that the remnant which are saved are reserued according to the election of grace and thervpon concludeth that if election bee of grace it is no more of workes else were grace no more grace And if it be of works then it is no more of grace or els workes were no more works So may we conclude here of our calling to the hope of life since the Apostle saith It is of Gods aboundaÌ„t mercy than it is not of merit els were mercy no more mercy and if it be of merite it is no more mercy or els merite were no more merite The cause therefore moouing God to call and elect vs is no wayes in vs but in God himselfe Therefore doth the Apostle say to the Ephesians Ephe. 1.5 that God hath predestinated vs to be adopted through Christ in himselfe And what was the cause in himselfe moouing him the Apostle likewise declareth it According to the good pleasure of his wil. And moreouer in the next verse he maketh it more plaine saying That it is his grace wherewith hee hath made vs freely accepted in his beloved yet more amplie hee cleareth this adding in the 7. verse That the redemption which we haue by the bloud of Iesus Christ is also according to his rich grace Declaring that whither wee look to God in giuing Christ to dye for vs or whither wee consider God iustifying vs in Christ and accepting of vs in him for the merite of his death applying or imputing the same to vs There was nor is nothing that mooueth him to doe so but his owne grace For as it is written Exod. 33.19 I will haue mercy vpon him to whom I will shew mercie wil haue compassion vpon him on whom I will haue compassion So that it is not in him that willeth Rom. 9.15 16. 18 nor in him that runneth but in God that sheweth mercie And therefore hee hath mercy on whom hee will and whom hee will hardeneth The second thing that hereby we learne is that comfortable lesson which the spirit of God teacheth vs by the Apostle to the Romanes reasoning from this mercie and loue of God towardes vs in Christ who when wee were yet of no strength at his time Rom 5.6.7 8.9.10 dyed for the vngodly God setting foorth his merueillous loue to vs that whyle we were yet sinners Christ dyed for vs. Whereupon he concludeth that nowe being iustified by his bloud we shall much more bee saued from wrath through him For as the the Apostle sayeth If when we were enemies wee were reconciled to God by the death of his Sonne Ephe. 2.3.4 and 5. much more being reâ—ciled we shal be saved by his life For that mercy that mooued God when we were dead in sinne and trespasse being by nature the children of wrath Ier. lament 3.22 to quicken vs in Christ Seeing it remained for euer and his compassions fayle not but are renewed every morning Ephe. 2.3.4 must needes much more mooue him to accomplish the good pleasure of his will in vs Psal 106.1 who nowe are made the children of his loue in Christ Therefore neede we not to feare what man Rom. 8.38 and 39. yea what Deuills can doe to vs For neither death nor life nor Angells nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to seperate vs from the loue of God which is in Christ Iesus For our God is full of compassion and mercie Psal 103.8 c. slow to anger and of great kindnes Therefore he will not alwayes chyde Psal 103.6 nor keepe his anger for euer neither will hee deale with vs after our sinnes nor reward vs according to our iniquities seeing he pitied vs and had mercie on vs when we were his enemies For that mercie that mooued God to beget vs to the hope of lyfe when we were straungers from him without hope and without God much more shall it mooue him to bring vs now being made his children to the enioying of that blessed hope Herevpon it followeth That Gods mercie is the only ground of solide and perfect comfort to man and only sure stay to the soule of him that is in trouble that contrariwise they can haue no stedfast hope nor perfect ioy through their hope who build their hope of lyfe not vpon the mercie of God but on their owne merite or merite of any other creature Therefore is it that in the scripture the most lamentable and sorrowfull cace of the godly is described to bee when as the sence of Gods mercie faileth them For then doe they crie out Will God shewe noe more fauour Psal 77.8 Is his Mercie cleane gone for euer Doth his promise faile for euermore Hath God forgotten to be mercifull Hath he shutt vp his tender mercies in displeasure This is my death sayeth the seruant of God Hereby declaring that mercie is their only comfort and cause of their lyfe And where mercie appeareth

knowledge of God in Christ is not and the kingdome of Christ is not erected in the heart in righteousnes peace and ioy of the holy Ghost there is no thanksgiuing proceeding from that heart that can bee acceptable to God No nothing that is done for his seruice can be acceptable vnto him Psal 116 1â— For as wee haue alreadie said before out of the Psalmist and other Apostles I beleeved therefore did I speake 2. Cor. Cap. 4. vers 13. the speach to God or of God That which proceedeth not from faith shall neuer bee accepted of him Therefore is it that the Apostle biddeth vs that wee should abound in faith with thankesgiuing to informe vs that all true thankesgiuing must be accompanied with faith and flowe therefrom Thus much concerning this first point that is the Authour of this benefite of a lively hope Nowe followeth the second point touching the cause moouing God the Father in Christ to begett vs to his hope and that is his aboundant mercie In this point Mercie the only cause moouing God to cal vs. we haue twoo things to be marked The first is the cause it selfe moouing God to bring vs to his blessing which is his MERCIE The second is the qualitie of his mercie which mooveth him to graunt this blessing which standeth in the measure of it in that it is called his aboundant mercie As touching the first it plainly layeth downe before vs our owne miseries First in that we were such as had need to be pitied vpon whom the Lord should haue compassion as being in miserable cace and vnable to deliuer our selues from our miserie For where there is no helpe left but that which standeth in the mercie of our Iudge he also being our partie the case must needes be most miserable Nowe it is playne by the Apostle that if God had not had pittie and compassion on vs wee had neuer attained not so much as to any hope or esperance of eternall life seeing nothing els but his owne mercie and pitie did mooue him to call vs to this blessed hope which is most plainly set downe by the Apostle to the Ephesians Ephe. 2.3.4 in that hee maketh all men both Iewe and Gentile by nature to be the children of wrath and the cause of our calling regeneration and safetie from that wrath to bee the riches of Gods pitie and compassion and the aboundance of his love Secondly this setteth before vs the nature of our God that it is such as he himselfe proclaimed when hee made all his goods goe before Moyses and proclaimed the Name of the Lord before him saying The Lord the Lord stronge Exo. 34.6.7 mercifull and gracious slowe to anger and aboundant in goodnes and trueth reseruing mercie for thousandes forgiuing iniquitie and transgression and sinne c. Psal 116.5 Therefore it is that Dauid hauing tasted of the mercie and kindnes of the Lord doeth shewe foorth to the world the same Psal 3â— 5 saying The Lord is mercifull and righteous and our God is full of compassion And againe Psal 34.8 He indureth but a whyle in his anger but in his favour is lyfe Weeping may abyde at euening but ioy commeth in the morning Also he inviteth the world to prooue how good the Lord is Saying Taste ye and see how gratious the Lord is And for this cause doth Dauid take occasion to praise the Lord and to resolve with him selfe to prayse him in the said 34. Psalme Psal 34. â— I will alway giue thankes vnto the Lord his prayse shal be in my mouth continuallie and doth inuite and wil all others to praise the Lord with him saying Prayse the Lord with mee Psal 3.4.3 and let vs magnifie his Name together And further hee doth resolue to reioyce and glory in the Lord in his mercie saying I wil be glad and reioyce in his mercie And againe My soule shall glory in the Lord. And also exhorteth the righteous and Saints to loue the Lord to reioyce in him because of his mercie saying in the 31. Psalme Loue the Lord all yee Saintes c. And the 32. Psalme and 11. verse Bee gladde yee righteous and reioyce in the Lord and bee ioyfull all yee that are vpright in heart And so in the beginning of the 33. Psalme and many other Psalmes The vse of this poynt is First to humble vs all before the Lord our God as beeing such who haue forfaited all felicitie that there is no hope of blessednes Gal. 3.22 nor lyfe left vs but in the mercie of God against whom wee haue sinned for all are included vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue Rom. 11.32 And God hath shut vp all in vnbeleefe that hee might haue mercie on all So that wee must all confesse with the Prophete Ier. lament 3. and 22. That it is the Lords mercie that we are not consumed And againe Isai 1.9 Except the Lord of Hoastes had reserued to him a small remnaunt wee should haue bene as Sodome and should haue bene like to Gomora For as the Apostle sayeth Rom. 3.9 and 23.24 All both Iewe and Gentile are vnder sinne there is none righteous no not one c. For all haue sinned and are deprived of the glorie of God and are iustified freelie by his grace Therefore let vs all learne to obey the exhortation and instruction given by God to vs by the mouth of his Prophete that is Micah 6.8 to humble our selues to walke with our God Iem 4.6.7.10 And as the Apostle saith Let vs submit our selues to God for hee resisteth the proude and giueth grace to the humble Let vs cast downe our selves before him and hee will lift vs vp Herevpon doth follow the seconde vse which is to conuince all them that put the cause of their saluation or hope of saluation either in the power of their free will or in the merite of their workes or any other thing whatsoeuer except in the mercy of God only For God witnessed of himselfe in the Prophete Esaie I euen I am hee that putteth away thine iniquities for mine owne sake Esa cap. 43. vers 25. And the Apostle plainly testifieth that by grace wee are saued through faith Ephes cap. 2. vers 8. And least that any man should thinke that to beleeue were in his owne power and did proceed from himselfe therefore that his safetie were of himselfe the Apostle addeth and that not of our selues it is the gift of God And yet further to make it more cleare hee subioyneth that it is not of workes that we are saued And he giueth the reason twoofold First least any man should boast himselfe For as the Apostle in an other Epistle affirmeth All reioycing all gloriation of man in himselfe is excluded and that by the law of faith and not of workes Rom. 3.27 and 4.2 for if our

promised to Abraham when hee prayed that Ismaell might live in his sight Gene. 17 1â— that hee would blesse him and make him fruitfull and multiplie him exceedingly that hee should begett 12. Princes and bee made a great Nation but his couenant would hee not establish with him but with Isaac Therfore ought we to beware of this common error of the wordlie who do esteeme so little of sinne that when they so licentiouslie doe commit all vncleanes yet doe they thinke thimselues in no perill at all there is and hath bene euer in the world sinne prophane persons who haue deceiued others with vaine wordes as though the wrath of God should not come vpon men for whoredom couetousnes c. Therfore doth the Apostle to the Ephesians warne vs That we let no man deceyue vs with vaine words For for such things sayeth the Apostle cometh the wrath of God vpon the children of disobedience Let vs therefore learne not to extenuate sinne nor securelie to giue our selves to sinne since no common mercie but an superabundant mercie can obtaine remission of sinne at the hands of our God This poynt serueth next for consolation to all penitent sinners how wearie and loaden soeuer they be since sinne can not abound in so great measure but the mercie of God aboundeth much more yea this is the very custome of God that where he maketh the sence and sight of sinne to abound there he maketh also the sence of his mercie and grace to abound much more Let vs not therfore with Cain esteeme our sinne greater then we can beare and distrust in the mercies of God seeing the Lord himselfe made vs this promise by the Prophet Esai Esai 1.18 Though your sinnes were as crimsin they shal be made white as the snow Though they were redd as scarlet they shal be white as wooll Therefore is it that God hath shewed mercie to the chiefest sinners that we should not dispair in Gods mercies though our iniquities were never so great This doeth the Apostle Paule plainely teach vs by his owne example in the first cha to Tim. 1. Tim. 1.16 shewing that albeit he was chief of sinners albeit he was a persecutour yet was he receyved to mercie by the exceeding aboundance of the grace of God towards him in Christ Iesus And that for this cause that Christ Iesus should first shew on him all long suffering to the example of all them which in time to come should beleeue in him vnto eternall lyfe And therefore declareth that this is a saying both true and by all meanes worthie to be receyued to wit that Christ Iesus came into the world to saue sinners Let not then the haynousnes of our iniquities dryue vs away from God who is able to remooue our sinnes from vs as farre as is the East from the West Psal 103.12 Seeing Christ doth call vpon al that are wearie and loaden and doth promise them relaxation and case Mat. 11.29 witnesseth That hee did come into the world not to call the righteous Psal 106.4.6 and 45. but sinners to repentance but let vs rather with the Psalmist praye that the Lord will remember vs with the fauour of his people and visit vs with his saluation that wee may see the felicitie of his chosen and reioyce in the ioy of his people and glorie with his inheritance For although we haue sinned with our Fathers haue committed iniquitie and done wickedlie yet shall hee remember his couenant and call backe his wrath according to the multitude of his mercies Thirdly this poynt serueth for conuiction of all who doe esteeme that it behooueth that their merites bee added to Gods mercies for obtayning of eternall lyfe as though the mercy of God were not sufficient alone to mooue God to graunt vs this benefite For if grace doth abound much more there where sin hath abounded then needeth there nothing to be added to grace since the measure of Gods mercy giveÌ„ vs in Christ doth alwayes exceed the measure of our sinne Therfore doth the Apostle reason to the Romanes froÌ„ this abouÌ„dance of the grace of God Rom. 5.15.16 17. proveth the certaintie of eternall life by comparison in this similitude betwixt the grace or gift of God in Christ the offeÌ„ce of Adam in three respects First in respect of Adams sin Christes righteousnes or obedience For the Apostle sayeth that the gift is not so as is the offence he sheweth the reason for sayeth he If through the offence of that one many bee dead Much more the grace of God the gift by grace which is by one man Iesus Christ hath abouÌ„ded vnto many Hereby declaring that the righteousnes of Christ giveÌ„ vs by grace is more aboundantly bestowed vpon vs to life then Adams offence was of power vnto death SecoÌ„dly inrespect of that which followeth there are two causes to witt guiltines that cometh throgh that one offence of AdaÌ„ iustificatioÌ„ that cometh of Christs onely righteousnes Neither sayeth hee is the gift so as that which entred by one that sinned And he addeth the reason For sayeth he the fault came of one offence to condeÌ„natioÌ„ but the gift is of many offences to iustification shewing that iustificatioÌ„ by Christ is farre more large then the cause of coÌ„demnation in AdaÌ„ Seeing that not only that one sinne which alone hath brought coÌ„demnation on all men but al other our sinnes are forgiueÌ„ in Christ so the gift of grace abouÌ„deth much more is of greater measure theÌ„ the guiltnes of the sin that was the cause of all mens coÌ„deÌ„nation Thirdlie the Apostle reasoneth from the difference of power betwixt the death that followeth vpon the guiltines of Adams sinne the lyfe that is given to them that are iustified by the righteousnes or obedience of Christ Iesus For sayeth he If by one offence death raigned through one much more shall they which receyue that aboundance of grace and of that gift of it Righteousnes raigne in life through one that is Iesus Christ The reason is implyed in this sentence takeÌ„ from the aboundance of grace and of the gift of that righteousnes By al which the Apostle will assure our heartes that we who are partakers of the grace mercie of God in Christ shal be saued that in respect Neither is Adams sin so powerfull to make guiltie vnto death as the righteousnes of Christes to iustifie vnto lyfe neither is the guiltines coming from Adams only sinne so aboundant as the iustification which is by Christ only Obedience seeing our guiltines cometh from one finne but our iustification is not only from that sinne and guiltines comming from that sinne but from all sinnes and guiltines of them all Neither is death which followed vpon the guiltines of that one sinne of Adams vpon all men of such force to raigne as the lyfe that commeth to all them that are iustified by that one obedience

Selected quad for the lemma: cause_n

Text snippets containing the quad