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	sanctification_n	1,666	5	10.7958	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25294	The substance of Christian religion, or, A plain and easie draught of the Christian catechisme in LII lectures on chosen texts of Scripture, for each Lords-day of the year, learnedly and perspicuously illustrated with doctrines, reasons, and uses / by that reverend and worthy laborer in the Lord's vineyard, William Ames ...	Ames, William, 1576-1633.	1659 (1659)	Wing A3003; ESTC R6622	173,739	322

our justification might be of free favour Reas. 1. Because it was impossible for the laws and the righteousnes thereof to justifie sinners Rom. 8. vers 1 Reas. 2. Because in the justification of a sinner is remission or pardon of ●…in and all pardon is of free ●…avour Reas. 3. Because in justification is a free Donation of righteousness and of life eternal which to sinners cannot be done but with especial grace and favour The satisfaction made by Christ for us withstands not the freenesse of this favour of justification because it was of free favour and grace that Christ himself was given us and by calling appointed to this satisfaction for us and of his own free-grace also accepted of that calling Use 1. Is of Refutation against Papists and many others who will have our justification to depend upon our Works which yet every where by the Apostle are opposed to this free grace in our justification Use 2. Is of Consolation to believers and repenters against all these shakings of minde which they feel or can feel from the unworthinesse of themselves that their own consciences tell them of because our whole justification hangs on the free favour or grace of God and not upon our worth or merits Use 3. Is of Exhortation 1. That we alwayes flee to the Free-grace of God as to the onely garrison of our souls 2. That from admiration of this grace of God we alwayes study to be thankfull to God Doct. 3. The obedience of Iesus Christ imputed unto us or given us and so accounted ours justifies or makes us righte●… and is the foundation of all our righteousnesse It is in the Text By the Redemption made by Iesus Christ. 1. For he that is justified by the Redemption 〈◊〉 other as by paying a ransom that price is conceived as it were to be paid for him who is redeemed ●… If Christ be the pacification in our justification when we please God as it is in the Text then we please him for something which Christ hath performed for our good 3. If Faith justifies as it hath relation to Christ and the shedding of his blood then there is something in his blood thus shed or in his obedience unto death by vertue whereof we are justified Now the obedience of Christ in respect of our justification hath 1. the place of a meriting cause which obtains it for us because it was the means that Gods justice required to be performed to him before his grace could justify us 2 It hath the place of the formal cause in as much as it is so accepted and taken for ours being given us by free-gift and so made ours indeed as that we are lookt on by God as truly clothed with it when he pronounces the sentence of our justification whence that phrase of the Apostle is Not having mine own righteousnesse but that which is Christs Phil. 3. 9. Reas. 1. Is because this is most agreeable both to the justice and mercy of God joyntly For if our justification had stood in the bare remission of sin without the imputation of a sufficient righteousness or obedience for satisfaction to justice then onely Gods mercy and favour had had place in this businesse no regard being had of the justice of God that satisfaction might be made Reas. 2. Because if we had been pronounced just without any imputation of a satisfying righteousness or obedience performed then there could have been no just ground of such a sentence to wit that he should be pronounced just which was no way just neither by his own inherent justice or righteousness nor yet by anothers justification freely given him Rea. 3. Because by this means we have in some manner a divine righteousnesse or the righteousnesse of God himself to wit that which Christ who is God performed for us not the essential righteousnes of God as Soliander dream'd as God-man in one person on which therefore we may rely and with the greater confidence appear before God and for it hope for all divine and good things at the hands of God Reas. 4. Because in this manner we the more own our salvation as wrought by Christ. Use 1. Is of Refutation against Papists Anabaptists Remonstrants or Arminians and almost all Sects and Sectarians who all agree in this errour that our justification depends upon our works and is not to be sought by the imputation of Christs righteousnesse to us or accounting his obedience ours Use 2. Is of Exhortation unto due thankfulness towards Christ by whose Redemption or ransoming of us we are justified and set free from sin and death the wages of sin and adjudged unto life and glory above what any meer creatures righteousness could ever have deserved Doct. 4. The obedience of Iesus Christ is powerful for justifying of us by being accepted and laid hold on by our Faith It is in the Text. Through Faith in his Blood Reas 1. The very nature and duty of Faith is to rely on Christ or on the favour and mercy of God in Christ for pardon of sins Reas. 2. Because by Faith we are united unto Christ and ingrafted into him that so we may be partakers of all the blessings that in him are prepared for men Reas. 3. Because Faith receives layes hold on and embraces all the promises of God and the things in them contained offered or proposed amongst which pardon of sins and justification in Christ hath a chief place The Use is of Direction that it may be our onely care in the business of our justification to direct our Faith and confidence towards Christ and to stir up and confirm it more and more that we may thence have firm and aboundant comfort The twenty fourth Lords day James 2. 22. Seeft thou how faith wrought with his works and by works was faith made perfect IN these words is contain'd the conclusion of that disputation which Iames had against such as vant of Faith that is destitute of good-works For the Apostle concludes that such Faith is of no worth unto justification And this conclusion is often repeated as vers 14 17. and 20. 22. and 24. under sundry formes of words but to one and the same sense Now this Conclusion which the Apostle proves is not that good-works are any part or cause of our justification before God as Papists take it nor yet as many of our own think that our works justifie us before men however that contain a truth in it but this is the conclusion that justifying faith is such that it worketh and puts forth its operation by good-works And it is proved 1. from a comparison of likes from vers 15. to the 18. 2. By another comparison of likes to wit of such a fruitlesse faith in men and devils vers 19. 3. from the example and pattern of that faith that was in Abraham vers 21. of all which the conclusion is set down in this 22. vers In which two things are determined 1. That true and

neither as to their worth nor as to their durance nor by any love-worthy quality Reas. 3. Because to this we are called that denying our selves and leaving the world we may seek the Kingdome of God and his righteousnesse and glory Reas. 4. Because while we believe and hope in Christ and have the eyes of our mind set upon him as our Captain and patterne of our salvation we must be changed into his likenesse and image 1 Ioh. 3. 3. 2 Cor. 3. 18. Use 1. Of Direction for discerning of our condition whether we have any such faith and hope or no. Use 2. Of Exhortation to stirre up and rouse our mindes to a more earnest and diligent study and care of all godlinesse The three and twentieth Lords day Rom. 3. 24 25. Verse 24 Bei●…g justified freely by his grace through the r●…demption that is in Iesus Christ. 25 Whom God ●…ath ●…et forth to be a propitiation through faith in his blood to declare his right●…ousnesse for the r●…mission of sinnes that are past through the 〈◊〉 of God THe Apostle had before proved that all mankind was unde●… most grievous guilt of sin a●…d therefore had need of justification that they might be saved which justification also he had sh●…wn that it could not be had from any 〈◊〉 no●… from the Law which he had set down as the conclusion of his discourse●… in the 20 verse of this Chapter From then●…e he also 〈◊〉 〈◊〉 further 〈◊〉 justification is of necessity to be 〈◊〉 in that way of the Gospell which is proposed in Christ Jesus The whole dispute may be summed up in this Syllogisme Men are either justified by Nature or by Law or by the Gospell But neither by Nature nor by the Law and therefore of necessity by the Gospell The Proposition is presupposed and tacitly understood as manifest in it self The Assumption is prov●…d in the first part of the Epistle unto the 21. verse of this Chapter The Conclusion is proposed and illustrated in that 21. verse to the end of that Chapter and afterwards The words in our Text set down contain a description of this gospell-Gospell-justification And it is described 1. From its principal and highest cause God Whom God appointed 2. From the manner of this cause which consists not in comm●…tative justice that gives like for like or so much for so much nor yet from distributive justice which looks at the worth of men and deales with them in a proportionable manner but in meer and pure grace or free favour in these words we are iustified freely of his free grace or free favour where a singular emphasis or force of speech is laid on this part of the description by this doubling or repetion freely and of his fr●…e favour 3. It is is described from its impulsive or meritorious cause which becomes also in some sort the formal cause of our ●…ustification to wit our redemption ma●…e by Iesus Christ. 4. From its instrumental cause which is faith by faith in his blood 5. From its final cause which is the manifestation of the justice and mercy of God for shewing of his justice c. Doct. 1. It is God that justifieth us He is said to justify us not in that he in●…useth righteousness unto us or makes us fit to do things that are just which is the errour of Papists placing justification first in the infusion of the habits of faith hope and charity and next in the good works that comes from those habits with which they mix a certain sort of remission of sinnes But therefore he is said to justify us because by his judicial sentence he absolves us from the guilt of all sin and accepts or accounts of us as fully just and righteous for eternal life by the righteousness of Christ which he giveth us This appears from hence that this justification is used in Scripture to be opposed unto a charging with crimes and unto condemnation Rom. 8. 33. And this is done of God as it were by these degrees 1. In his eternal counsell and decree because from eternity he intended to justify us 2. In our head Christ rising again from the dead we were virtually justified in some sort actually as in Adam sinning all his posterity were virtually condemned to death by the Law and in some sort actually because in some sort actual sinners 3. He justifies us fullier actually and formally in our selves and not onely in our head when by his Spirit and our faith the work of his Spirit he applies Christ unto us to our justification 4. And further yet he justifies us actually and formally to our sense and feeling when by our own reflex knowledge and examination of our estate he gives us to perceive this application of Christ made and so to have peace and ●…oy in him Reas. 1. Because ou●… sins from which we ought to be justified are done against the majesty of God 1 Sam 2. 25. And none can forgive an offence done against another or an injury done to another in a proper way of speaking Reas. 2. Because the guiit of sin depends on the obligation of the Law and of divine justice and truth And therefore cannot be taken away but by him that is above the Law and knowes what is agreeable to his own truth and meaning in the first making of it Reas. 3. Because by justification we are received into the favour of God and life eternal and God himself in some sort is given unto us all which can no otherwise be done but by God himself alone Use 1. Of Refutation against Papists who set down manners and means of justification from humane tradition and their owne authority unto ●…retched men as if it were in their power to justi●…ie men after what way they please when it is God ●…lone that justifieth and that therefore prescribes ●…he manner and means of justification onely Use 2. Of Consolation as it is set down Rom. 8. 33. Who shall lay any thing to our charge it is God that justifi●…th And verse 31. If God be for us who can be against ●…s Doct. 2. This justification is meer pure and infinite grace or favour So in the Text freely his free favour The grace of God in justification appears as it were by these degrees 1. In that God pursues not his right against us and our sins according to that rigour that his Law might have been taken in and his revenging justice might have extended its self to but left place for some reconciliation 2. In that being himself the party offended yet he himself of his own good-will both invented appointed or ordered and revealed both the manner and means of this reconciliation 3. In that he spared not his onely begotten Son for procuring of this reconciliation 4. That without any merits or worth of ours he ingrafts us into his Son and our Lord Jesus Christ and so makes us partakers of that reconciliation which is in him This was altogether necessary that

to be far from his House Reas. 2. Because no other but the Lord of the Church had power to ordain any such thing or make it effectual for its ends Reas. 3. Because thus it became Christ to shew himself faithfull in the House of God as Moses was Heb 3. He appointed this order for the building of his Church or keeping her in repair or strengthening of her Reas. 1. Because he would deal with men in a man-like and moral manner as was suitable to their nature And this servantship or Ministry is a moral meanes of building up and confirming the faithfull Reas. 2. Because believers imperfections and diverse tentations require such means whereby they may be established and ordained in the faith Reas. 3. Because he would so put forth his powerfull working by such earthen vessels and weak meanes for the greater praise end illustration of his grace Use Of Information that we understand how to esteem the Ministry of the Gospell to wit as a most holy and saving Ordinance of Christ ought to be esteemed Doct. 2. To this Ministry is adjoyned a ministerial or servant-like power in things that belong to the Kingdome of Heaven This is collected from giving of the keyes For although by a key is sometimes designed supreme or Lordlike power and command as Rev. 1. 18. yet sometimes also a Ministerial power onely as Isa. 22. 22. And that it is so understood here is clear in that Christ alone is King of his Church and commander endowed with supreme power And by this he is distinguished from the Apostles themselves Mat. 18. 19 20. as also by this that the Apostles every where profess themselves the Ministers of Christ. Reas. 1. Because every order rank or degree instituted of God hath some suitable power adjoyned to it As therefore a commanding or an imperial power is adjoyned unto Empire or the State so a ministerial power is adjoyned unto Ministers Reas. 2. Because the building and keeping in repair and strengthening and advancing the Church in which the end of this Ministry consists cannot be procured by men but by such a power Reas. 3. Because the Kingdome of Heaven is of that nature that it can be sub●…ect to no imperial or commanding power of sinfull man but to him onely that is infallible and imperable God and man Christ Jesus and to a Ministerial or servant-like power of sinfull men only Use 1. Of Refutation against Papists who give an imperial and commanding power to Peter and to the Popes of Rome which also they would fain pick out of this place But the power here spoken of is equally given or joyned to all the Ministers of the Word and not to Peter alone as they would have it For 1. Peter here represented the persons of all the Apostles and of all Ministers of the Word their successors and in some kinde of the whole Church For as Christ thus proposed the question to them all and had the answer given by Peter by the approbation and consent of them all as that to which they adhered and allowed as well as he and therefore might be said to have been made in the name of all he being the senior and so often the speaker for all so also in this promise instead of them all Christ directs his speech to Peter 2. This same power is solemnly given unto all the Apostles and to their successors Ioh. 20. 23. 3. Unto every true Church this power is in some kind extended Use 2. Of Direction as well of Ministers that they attempt nothing but from the command of Christ as his Ministers as of others that they so look at Ministers as they keep not still their eye upon their persons and look no further but that they lift up their eyes to Christ whose Ministers they are and love and honour them for his sake and the imployment he hath laid upon them wherein and as far as they carry themselves sutably to both Doct. 3. This power is properly exercised in binding and loosing or in shutting and opening that is in retaining or remitting of sins Reas. 1. Because the whole consolation and edification of the Church chiefly consists in the remission of sins given and granted unto believers which is also set out and illustrated by retaining of sins or denial of remission which is denounced to unbelievers in the Church Reas 2. Because all other duties that belong unto the Ministry depend on these and may conveniently be reduced into them either as meanes effects adjuncts and the like Reas. 3. Because in these the excellency and worth of the Ministry of the Gospell do singularly appear because that chief work of forgiving sins which properly and absolutely agreeth onely to God is in some sort communicated to the Ministers of Christ or made common to them with God to wit because the denunciation testification declaration and certification of forgiveness of sins belongs unto the Ministers of Christ by their office and that in two wayes to wit either in the preaching of the Word or in the exercise of Discipline Use 1. Of Information about the excellency and worth of the Ministry of the Gospell that it may not be disgraced by Ministers themselves nor condemned or spoken against by others Use 2. Of Comfort to believers because the whole Ministry of the Gospell labours for this that believers may be ascertained of the forgiveness of their sins The thirty third Lords day Ephes. 4. 20 21 22. Verse 20 But ye have not so learned Christ 21 If so be that ye have heard him and have been taught by him as the truth is in Iesus 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts THe Apostle is here taken up in that most weighty exhoration whereby he began at the entry of this Chapter to stirre up Christians to that conversation which agreeth unto their calling unto Christianity And this exhortation he began verse 17. to illustrate from a comparison of unlike things And the parties that are compared are Christians and other people The quality wherein they are compared is their manner and way of living The unlikeness in this quality is either in the principles and causes of living or in their effects As to their principles Heathens are said to have all their faculties corrupted and as to the faith all their actions and motions are deformed On the contrary all the faculties of a Christian are renewed and the motions of them holy and honest The reddition or second part of this comparison which belongs to Christians is contained in these five verses wherein the unlike condition of Christians and unbelievers is explained 1. From its external cause which is the Doctrine and Discipline of the Gospell verses 20 21. 2. From the internal causes which is conversion and sanctification This again consists of two parts 1. The mortification and laying off of the old man 2. It s vivification and putting on of