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	remission_n	sin_n	2,805	5	5.4403	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41016	Sacra nemesis, the Levites scourge, or, Mercurius Britan. disciplin'd, [Mercurius] civicvs [disciplin'd] also deverse remarkable disputes and resolvs in the Assembly of Divines related, episcopacy asserted, truth righted, innocency vindicated against detraction.	Featley, Daniel, 1582-1645.	1644 (1644)	Wing F593; ESTC R2806	73,187	105

non simpliciter in some respects not simplie To the fourth Christs righteousnesse cannot be imputed to us before we are assoyled of our sinnes For it is not righteous with God to accompt him righteous who hath no way satisfied for his sinnes neither by himselfe nor other the captive must be first freed before he be advanced to honour To the fifth though it follow by the connexion of the causes of our salvation that whosoever is freed frō eternall death is stated in eternall life yet it doth not follow that there is the same cause of both as for example if you open the leaves of a window the sunnebeams shine into the roome yet there is not one and the selfe same cause of opening the window and the immission of the beams Thus I h●ve handled the poynt {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by way of confutation now {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by way of confirmation I set to the proof thereof First if justification be a distinct thing from redemption and satisfaction then the imputation of Christs meer passive obedience will not suffice for our justification but they are distinct things Dan. 9 24. He shall make an end of sin he shall make reconciliation for iniquitie and bring in everlasting righteousnesse 1 Cor. 1 30. He is made to us righteousnesse and sanctification and redemption Secondly that which is imputed to us is called righteousnesse and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 5. but meer passive obedience makes not a man righteous but only patient ergo c. Thirdly the fulfilling of the ceremoniall law is a different thing from Christs passive obedience but that is imputed to us by the reason which our adversaries bring because Christ did not that for himself in regard he had no sin whereof all those legall acts were a kind of confession and therefore it must be allowed to us Fourthly If part of Christs active obedience be imputed to us why not the whole But the adversaries confesse that Christs voluntarie submitting himself to death and offering up himself for a sacrifice to God which are parts of his active obedience are imputed to us for otherwise his bare sufferings had not been meritorious Ergo his whole active obedience is imputed to us Fifthly unlesse Christs actuall fulfilling of the law be imputed to us we are debarred of eternall life which is promised to none but such who in themselves or by Christ have fulfilled the law according to those texts fac hoc vives si vis ad vitam ingredi serva mandata doe this and thou shalt live and if thou wilt enter into life keep the Commandements If Christ were not bound to fulfill the law for himself upon our adversaries own ground his fulfilling the law must be imputed to us but he was not bound to fulfill the law for himself First because he was not persona humana lex datur personae non naturae Christ was not a humane person and the law is given to the person not to the nature Secondly because as Son of man he is Lord of the Sabbath and so of the law Thirdly because he is the King of the Church to prescribe lawes to his subjects not to himself and all power is given to him both in heaven and earth Lastly because no man will say that Christ in heaven hath any obligation upon him yet there he hath his humane nature that nature therefore as in him it was hypostatically united to the deitie was free from all tye in regard of himselfe what he engaged himself was for us and to be allowed on our accompt M. Prolocutor AS S. Gregorie said plus debeo Thomae quam Petro I a● more indebted to Thomas then Peter because his doubting of Christs resurrection occasioned a more sensible demonstration thereof then otherwise we should have had so truly I may say we are much beholding to him who first moved the scruple concerning the imputation of Christs sole satisfaction for it hath occasioned the resolution not onely of that doubt but of many other concerning the communicatio idiomatum the effects of the hypostaticall union the nature of the law and the faithfuls title to heaven It is true there hath been some clashing among the worthie Members of this Assemblie but it hath been like the collision of steel and flint whereby have been struck out many sparks of divine and saving truth Nothing seemeth to me now to hinder the putting the question to the vote and determining it ex voto according to our desire but the vindication of it from aspersions cast upon it by foure sorts of mis●reants the Antinomians the Papists the Arminians and Socinians First the Antinomians object if Christs active righteousnesse be imputed unto us then are not we bound to keep the law because Christ hath kept it for us This objection may be assoyled with a double answer first that this active obedience of Christ is imputed to none but true penitents For though repentance be no cause of our justification yet it is conditio requisita in subjecto a condition required in the subject and to beleeve the remission of our sins by imputation of Christs satisfaction and righteousnesse without a sincere and serious purpose to forsake all our transgressions and walk in newnesse of life is an act not of Faith but of presumption Secondly I grant that Christs righteousnesse being imputed to us we are not bound to fulfill the law hoc nomine to justify us before God or procure us a title to the Kingdom of Heaven but for other ends namely to glorifie God obey his will to testifie our thankfulnesse to our Redeemer to shew our faith by our works to make our election sure to our selves to adorn our profession with a holy conversation to avoyd scandall and avert Gods judgements Secondly the Papists object if Christs active obedience be imputed to us then either the whole or a part of it not a part for that will make us righteous but in part not the whole for then no other should have share in it but our selves and everie particular beleever should be as righteous as Christ himself and everie o●e as another But this objection may be assoyled by a three-fold answer First there is a double totum or whole totum extra quod nihil est totum cui nihil deest a whole out of which there is nothing as the whole water is in the basin and a whole to which nothing is wanting as the whole soul is in every part of the body for the soul is tota in toto and tota in qualibet parte Christs whole obedience in the first sense is imputed to us not in the second 2. All believers according to the speech of Luther are aeque justi ratione justitiae imputatae equally just in respect of imputed justice though not inhaerentis of inherent in respect of passive not active righteousnesse