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
A91862	ʼIgeret HaMaskil Iggeret hammashkil. Or, An admonitory epistle unto Mr Rich. Baxter, and Mr Tho. Hotchkiss, about their applications (or mis-applications rather) of several texts of Scripture (tending cheifly) to prove that the afflictions of the godly are proper punishments. Unto which are prefixed two dissertations; the one against Mr. Baxter's dangerous problems and positions, about the immanent acts of Gods knowledge and will, as if any of those could be said (without blasphemy) to begin in God, in time, and not to be eternal as himself is: or, as if God could be said (without derogation to His infinite perfections) to begin to know and will in time, any thing which He did not know and will before, yea from all eternity: the other, both against Mr. Baxter and Mr. Hotchkiss, about their definition of pardon and remission of sins, in opposition to great Doctor Twisse's definition of pardon, as it is in God from all eternity towards his elect in Christ. / By William Robertson, Mr. of Arts from the University of Edenburgh.	Robertson, William, d. 1686?	1655 (1655)	Wing R1610; Thomason E1590_1; ESTC R208822	104,273	182

Scholars and Preachers whom I did hear speak of your Apologie for your Aphorisms and upon the occasion of their discourse about some points in that Apologie of yours and because of my own former thoughts about your book of Aphorisms I was very desirous to peruse it having never had the opportunity of perusing it before And therefore the next morning I made enquiry for it and had the sight of it which when I had got I did immediately fall to a cursory perusal of it being confident you would in it explicate your mind more clearly in some things delivered very ambiguously as I thought in your Aphorisms and indeed I found it so ●●r although that in the first three or four hours reading that morning of the first part of your Apologie to Mr. Black I was very much taken with so much of a profound deep and rational judgment with such a clear and solid understanding and with so great a height of a piercing wit as I did apprehend in some of your reasonings and explications of some points by you holden forth there yet in the afternoon I was forced to pitch my thoughts for some time upon that exclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mah hebel Enosh How vain a thing is frail mortal man and to consider how diligently we should give heed to that advertisement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chidlu lachem min haadam asher neshamah boappo ki bemmeh nechshab hu Cease from man whose breath is in his nostrils because wherein is he to be esteemed How mutable is he as in his purposes in his resolutions and most affectionate estimations So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becol asher bo in all and every excellencie that is in him For that very day How great a change did I apprehend both in you and my self For turning over for my afternoons work to your Apologie against Mr. Kendal me thought you looked upon me there with quite another countenance the very glances whereof did so much affright me when either I looked upon it or when it stared me in the face that I do profess I could not behold it nor so much as think upon it without trembling aversation A sudden change you will say and yet no more strange then true at least I am sure that I did apprehend such a change in your countenance and that I did feel such a change wrought thereby in my breast that although I had set before-noon your accurate rationality in some of your disputing discourses upon one of the highest seats of my affection and estimation yet in the afternoon I never did abhor with greater detestation indignation the principles of any man and the defence of them then I did that one most blasphemous I must crave permission from you so to stile it because that is the best title I can give it in my thoughts and therefore I can give it no better in words so that I must say again I never read of any Principle in any mans writing and the defence thereof with greater indignation and detestation then I did that most horrid Principle of yours and your defence of it about the Immanent acts of God in his Knowledg and Will as if they or any thing immanent in God were or could be de novo arising or beginning to be in him in time and not from all eternity as if there could be any thing in God which is not God himself and eternal as himself is This this I say Sir is that Monster of your mind which did and doth so much amaze me that I shall be loath hereafter so suddenly to think so much or esteem so highly of any man as knowing experimentally from you that he may be so far left to himself and to his own understanding as that he may like the goat with his foot in the evening cast down and spurn over all the good milk hath been given all the day and by his self-willed affection biassing his judgment to defend his own principles or to make good his own expressions in opposition to others he may strain his wit to the utmost to maintain contradictory Tenets not only to truth made known by divine revelation but even to truths that are evident of themselves by the very light of rational nature or natural reason The truth is Sir when I do think upon all the Opinions that your Antagonists do challenge you with and do endeavour to fasten upon you setting aside this and the consequents of it and although you should professedly own and maintain them all they would not all of them taken together besides this so much have stumbled and offended me nor would they so much have caused the publique recording of this my abhorring detestation of your defence of them as this one doth because I do think that all the Errors that are laid to your door though taken in cumulo and bound in a bundle or bulk together are not so heinously derogatory from the glorious Majesty of God nor do they all of them so much blaspheme his name in his infinite perfections as this doth in its self and in its consequences That is that although one should openly maintain that Faith is not the instrumental cause of our Justification and that we are justified by some works as Repentance Hope and Love c. as well as by Faith and that we were saved by some of our Works as well as by Faith and that our works were meritorious of eternal life by Gods appointment and Christs merit and that the afflictions of the Godly were real and properly so called punishments and that Christ hath redeemed all the World universally by the price of his blood though that were indeed a sad saying and most irrational to say that our Lord did pay the price of no less then his blood and death for those for whom he saith himself he did not so much as pray unto his Father and although that one should deny the final perseverance of all the truly godly as conceiving that some might be such and yet not peremptorily elected to salvation I say although these be dangerous Tenets indeed yet if one should maintain all of them and many such like Popish and Arminian errors yet I could not abhor the defence of any one or all of them so much as I do abhor and detest this one of yours Sir if it could be severed from them and they from it to wit in that you do frame to your self and would endeavour to impose upon others the horrid fiction of a God like in imperfections unto frail and miserable man in the actings of his Knowledge and Will by maintaining God to begin to know in time that which he did not know from all eternity and to begin to will in time that which he did not will from all eternity and that in time he doth begin to love in Christ those whom he did not love in Christ from all eternity yea that he loves to day whom he did hate