Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	justification_n	justify_v	meritorious_a	2,124	5	11.4575	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86564	Thyra aneogmene. The open door for mans approach to God. Or, a vindication of the record of God concerning the extent of the death of Christ in its object. In answer to a treatise of Master Iohn Owen, of Cogshall in Essex, about that subject. / By John Horn, a servant of God in the Gospel of his son, and preacher thereof at Lyn in Norffolk.	Horn, John, 1614-1676.	1650 (1650)	Wing H2809; Thomason E610_1; ESTC R206332	332,309	352

But of this enough and to this Chapter CHAP. II. Animadversions upon some passages in the second and third Chapters of his First Book THe second Chapter being only speculation about the nature of end and means To Chap. 2. and not at all applyed there to the question I shall pass over only noting a mistake in that expression about the nature of Moral means which he hath pag. 6. line 15 16. that in a moral sense when the action and the end are to be considered in reference to a Moral rule or law prescribed to the agent then the means are the Deserving or Meritorious cause of the end Which I conceive to be false looking upon Moral as contradistinct to Physical or natural as there he doth for it would then follow that Faith as a means considered in reference to the Law of Faith should be the Meritorious cause of its end that is Justification and Salvation and so good works which I think All Orthodox and Protestant Divines do utterly disclaim Though Faith be the way to justification and eternall life yet it s no wayes the meritorious cause otherwise we should be justified not only per fidem but propter fidem too not ex gratiâ but ex debito merito and so that distinction of the Apostle in Rom. 4.2 3 4. is quite overthrown but no more to that it being but by the by His third chapter is spent about the consideration of God as the agent in the work of Redemption To his 3. Chap. about which there is no express difference between us as to the main only a few expressions drop by the by that are considerable as That 1 Tim. 4.10 who is the Saviour of all men chiefly of them that believe calls not God a Saviour with reference to his Redeeming us by Christ but his saving and preserving all by his providence A strange conceit in which opponit non opponenda for though its true he sayes Vs by his providence yet that that providence of his is saving to sinners yea so much as in this life without respect had to the mediation of Christ much less that it s so saving specially to believers as that it becomes the motive and ground to them of such trust in God 2 Cor. 4.17 18. and 5.1.13 14. Phil. 3.20 1. as carries them out to suffer and labour in his Gospel as there it s affirmed to be is unreasonable to conceive and it disagrees with what he sayes to this business in other places where he tells us it was eying God as one that had prepared things not seen eternal in the heavens for them and eying Christs death for All that they might live to him and glorifying his love therein to his and his brethrens hearts expecting a saviour from heaven to change their vile bodies that made them despise their lives and liberties preach the Gospel through sufferings reproaches crosses how ever little esteemed as beside themselves Now here to think the Apostle cuts off all that consideration of his saving and only pitches upon him as a providential Saviour in a salvation out of Christ or without the consideration of Christ intervening as the lovely object of Trust and Confidence in all their labor and afflictions is too jejune and erronious but we shall meet with this again in his eighth chapter Again in considering the obligation and Covenant between God and Christ he promises something that will utterly overthrow the Universal Redemption but defers it to another after-place in lib. 3. chap. 1. where we shall meet with it and give it its answer only whereas he tells us p. 16. that the promise in Isa 53.11 is inconsistent with their perswasion who in termes have affirmed That the Death of Christ might have had its full and utmost effect and yet none be saved To that I shall say how I conceive that may be affirmed and how not not standing here upon it that that in Isa 53.11 is a prophesie of but not a promise uttered to Christ 1. It might have been so supposito quod Deus eam aliter ordinasset as it might have been undertaken and indured and as God might have decreed it might have been so 2. To look upon it as it was indured and take it by it self simply as Death though to such and such ends without Resurrection from which it is distinct then also it might have been so had he not risen too all its effect would not have saved any man So the Apostle intimates 1 Cor. 15.14 16 17. 3. It might have had its full effect as only offered to God without application to men and none saved had it been its end intended it had been contrary to that in Isai 53.11 but the effect and end of a thing differs much The Carpenter builds a house the effect of his work is the house it self the end of its building habitation the end of Christs Death is that men might be saved by him the effect of it as a thing simply done by him between God and him is not the salvation of any one without application of it or dispensation of spirit to men through it so that had Christ died and rose too and done no more none had been saved to the utmost except the business of his Priesthood be in vain and a thing that might have been spared ' so that its effect it might have had as a thing endured by him and none saved as they take saving in that high 4. But to say the thing that God aimed at and that was covenanted to be granted to Christ upon or as a reward of his Death might have been effected or performed and yet none saved is indeed cleerly false nor did the speech opposed affirm so much but that 's as much I suppose as upon second thoughts he aimed at est act Whereas he saies pag. 17. That the pleasure of the Lord that was to prosper in the hand of Christ was the bringing of many sons to glory that 's a truth but whether it be all the truth or no he tells us not and so deals not so fully and plainly as he should whether the glorifying of God in the convincing and just and righteous judging of the rest be not the pleasure of the Lord too he saith nothing much less disproves it and yet I think he shall do that and the pleasure of the Lord too in that matter shall prosper in his hand In the same pag. he tells us the request of our Saviour John 17. was neither for more nor less then God had ingaged himself to him for and that was for a full confluence of the love of God and the fruits of that love upon all his Elect in Faith Sanctification and Glory But of that he gives us no proof neither that there he asked no less for as for more I will not question nor that he requested Faith for all his Elect or any of them To the first I propound to him

〈◊〉 Be merciful to me whence the Lord is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful and of which comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying The mercy Seate Though we translate it Propitiation Rom. 3.25 But indeed is the Propitiatory In Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies to cover Whence he argues That to be a Propitiation is to cover sin appease wrath and reconcile God so as to make the sinner be pardoned and received to mercy for his sake so that the Law shall never be produced or brought forth to his condemnation Whence he askes Are the sins of every one expiated Is God reconciled to every one Is every sinner pardoned Shall none have the transgression of the Law charged on him Why then is not every one saved For Answ to this 1. I say That he prevaricates in what he notes upon the word Propitiation in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he confounds with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifying the Propitiatory or Mercy Seate this the Propitiation or Sacrifice offered to make atonement Concerning which 2. He doth not nor can prove that the offering of it up to God for a person or persons did in it self cover that persons sins and exempt him from the punishment of them according to Law or reconcile them actually to God except where the persons whom it concerned closed with it or came by faith unto God through it the atonement made for all the Congregation on the day of expiation did not exempt such a one as whose soul was not afflicted within him that day from cutting off Levit. 16.29 30 31. with Chap. 23.28 29.30 So in 2 Chron. 29.24 It s said An atonement was made for All Israel and yet ten Tribes of them were in Captivity and many of the rest laughed Hezekiah and his zeal to scorn That by that offering they were so much as typically and legally all reconciled to God and their sins against the Law expiated so as the punishments appointed in the Law for despising it were not to be inflicted upon them I fear Mr. Owen will not be able to demonstrate Nay the Apostle intimates in Heb. 10.26.29 That they that had the sacrifice of Christ offered up for them and the blood of it in some sense sanctifying them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully after the knowledg of the Truth sinning against it and despising it have no more benefit of it there remains not further a sacrifice for them It seems there was one even that of Christ for them before The Propitiatory Sacrifice did indeed expiate sin and reconciled legally the person to God when it was accompanied with Faith in him that brought it or for whom it was offered or with a submission unto God according to Law and so the comers to this Sacrifice of Christ have all those effects by him enumerated to perfection but not all for whom it was offered or for whom he is a Propitiation 3. A Propitiation he is for them all in this That by his offering of himself he is that Thing or Person unto which God having respect is propitious or favorable to them deals not with the world according to their deserts but is patient and bountiful to them delights not that any perish but that all should rather come to Repentance unto which his goodness and patience also leadeth As also in this that Christ is He that hath done so much in his Death and Mediation for the world that he is set before it in the Gospel as a mean of reconciliation and acceptance into the favor of God he is free for the whole world to come to God by and any person of it may finde favor with God through him Yea 4. The sin of the world even of Adam and all in him is so covered or expiated by his Death and Sacrifice that God took not the forfeiture of our lives according to the desert thereof out of respect to him but in that sense at least justification of life is to all both a being under mercy here and away to life for us in Christ for hereafter That Law I finde not I mean the Law inflicting death upon Adam and all his Posterity for eating the forbidden fruit shall be produced against any as the cause of perpetual ruine Yea that the whole world through this Sacrifice of Christ are brought neer to God the Kingdom exposed to them and no man to be called common or unclean as formerly So as upon that ground its unlawful for him to enter it we have shewed before Acts 10.28 so that this word cannot straiten the following words signification Which in the next place comes to be spoken to viz. The whole world in which the greatest weight lies and of which he saith That it being seven or eight times in the New Testament it cannot except in one and that in Re necessariâ be made appear that it compriseth all and every man To which we say That we affirm not that it so signifies here because it s evidently a distinct party from believers but we say it signifies All besides them and they and the whole world beside are all and every man And I desire him to prove that the words whole world when distinguished from believers doth not signifie all the rest and with them make All and every man He instances 1 Rev. 3.10 where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so not so pertinent and yet his note there is not right for he saith There it cannot signifie All and every man because whereas its said an hour of temptation should come upon All the world it s said some shall be preserved from it But the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of not from and a man may be preserved out of that that comes upon him as the preserving the Israelites out from Egypt doth not argue but that they were in it first The hour of temptation comes upon all that dwell upon the earth but all are not preserved in that and out from that hour of temptation from being swallowed up of it However The word whole earth there may signifie all but them that should be preserved and with them All and every one and that 's enough to our purpose 2. Col. 1.6 Is impertinent as I shewed before and his observation that it signifies onely believers is very vain The Apostle says not It brings forth fruit in all to whom it comes that 's evidently false if he meane it of fruits to life but in all parts of the world it did The same impertinency is in that of Rom. 1.8 It speaking of place not of persons too In all the world not by all the world The like or worse is in that of Luke 2.1 where neither the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used nor the speech the Word of God but of a proud Emperor that was the tenor of his Decree not