Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	faith_n	work_n	1,745	5	6.1448	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93702	Rome ruin'd by VVhite Hall, or, The papall crown demolisht: containing a confutation of the three degrees of popery, viz. papacy, prelacy, and presbitery; answerable to the triple crowne of the three-headed Cerberus the Pope, with his three fold hierarchies aforesaid. With a dispelling of all other dispersed clouds of errour, which doth interpose the clear sun-shine of the Gospel in our horrizon. Wherein the chiefe arguments each of them have, for the vindication of their erronious tenents are incerted, and refuted; with a description of such whem [sic] the true Church of Christ doth consist of: as also how, and by whom, they may be gathered, and governed, according to the will, and appointment of Jesus Christ, and his apostles, in the primative purity thereof. / By Iohn Spittlehouse, assistant to the Marshall Generall of the Army, under the command of his Excellency, the Lord Generall Fairfax. Imprimated by Theod. Jennings, and entred in the Stationers Hall.	Spittlehouse, John.	1649 (1649)	Wing S5013; Thomason E586_2; ESTC R203633	304,213	396

the Spirit ergo they are perfect Ans This Argument proceedeth from that which is simpliciter simply and absolutely of the Spirit to that which Secundum quid after a sort is of the Spirit The workes of the faithfull are not absolutely the workes of the Spirit but they be so the workes of the Spirit as they be also our workes so they are pure as they proceed of the Spirit but impure and imperfect as they be our workes Obj. They which are conformable to Christ have perfect works but the faithfull are conformable in this life to the Image of Christ Ergo. Ans The proposition is only true of those which are perfectly conformable but so are not the faithfull in this life but only in part as the Apostle saith 1 Cor. 13. 12. Now I know in part c. And as our knowledge so our obedience both imperfect Obj. There is no condemnation to the faithfull Rom. 8. 1. therefore their workes are perfect Ans The argument followeth not for the priviledge of the faithfull and their exemption from condemnation dependeth not upon the perfection of their workes but upon the perfection of Christs righteousnesse imputed to them by faith Obi. Christ at his comming shall render to every man according to his workes but it standeth not with Gods Justice to give a perfect reward unto imperfect workes therefore the workes of the regenerate because they shall be perfectly rewarded are perfect works Ans The obedience of the faithfull shall be perfectly rewarded not according to the Law of workes but according to the Law of faith whereby the righteousnesse of Christ is imprinted and rewarded in them being theirs as fully as if they were their owne 2. Christ shall also judge according to their workes not as causes of their reward but as testimonies and lively arguments of their faith SECT 4. Obj. THe Scriptures ascribeth perfection to the workes of the Saints as it is said of Noah Gen. 6. 9. that he was a just man and a perfect man in his time Hezekiah also saith I have walked before thee with a perfect heart 2 King 20. 3. Ans These and the like sayings must be understood of the perfection of the parts of obedience not of the degrees of perfection that is the faithfull doe even exercise their obedience in every part of the Law but not in a perfect degree or measure 2. They are said to be perfect only in comparison of such as are weake and imperfect 3. Their sincerity and perfection is understood as being opposite to dissimulation and hypocrisie that their hearts were perfect towards the Lord that is unfainedly without dissimulation in which sence the Prophet David saith Judge me according to my innocency c. Psal 7. 8. Obi. The Apostle saith Whosoever is borne of God sinneth not 1 Joh. 3. 9. The faithfull being borne of God cannot sin Ans The Apostle in that place doth not understand the dwelling of sin but the reigning of sin for otherwise he should be contrary to himself who had said before Chap. 1. 8. If we say we have not sin we deceive our selves and the truth is not in us So they which are borne of God sin not that is sin though it remaine in them it reigneth not in them as the Apostle saith Though we walke in the flesh we are not after the flesh 2 Cor. 10. 3. neither was the Law given to justifie men thereby for the Apostle saith That by the deeds of the Law shall no flesh be justifled in his sight for by the knowledge of the Law commeth the knowledge of sin Rom. 3. 20. this then is the end and use of the Law viz. 1. It sheweth what God is viz. one that loveth Justice and hateth iniquity 2. It is a glasse wherein we may see that Image after which man was at the first created which now is defaced in him by sin 3. It is a rule and line after the which we should square our lives and actions 4. It sheweth the corruption of our natures and so it is a The end and use of the Law Schoole-master to bring us unto Christ So that this is the profit of the Law First to convince a man of his infirmities 2. To drive him to seeke the medicine of grace in Christ CHAP. XV. Treateth of the Popes dispensing with the Morall Law SECT 1. ANother of the Popish Tenents is That the Morall Law or any precept thereof may be by humane authority dispensed withall to which purpose the Popes Cannonists doe give to their Terreine god an infinite and unreasonable power these being their conclusions viz. Papa potest dispensare contra jus divinum The Pope may dispence against the Law of God 2. Contra jus Naturae Against the Law of Nature 3. Contra novum Testamentum Against the New Testament 4. Contra Apostolum Against the Apostles 5. Papa potest dispensare de omnibus preceptis veteris novi Testamenti The Pope may dispence with all the precepts of the Old and New Testament and that for these reasons following each of which shall receive its answer their first reason being this viz. SECT 2. Obi. AS amongst men the Law-giver may dispence with his Law so God that gave the Morall Law is therefore above the Law and may dispence with it And if God may dispence then the 〈◊〉 of the Church may certainly dispence because they are in 〈◊〉 ●●ead Ans 1. As to that concerning humane Lawes which tend to The Law giver cannot dispence in human Lawes as to over throw them the common good the preservation of the Publique State the maintenance of peace and justice the Law-givers cannot so dispence as to over-throw the end of those Lawes as it shall be lawfull to disturbe the publique State or the like for this were to evert the very scope and end of the Law But yet in particular cases they may dispence as that where an order is that every one shall watch which is intended for the good of a City yet some may be dispenced withall and exempted from watching who may more necessarily be imployed for the common good for here although the letter of the Law be not precisely kept yet the intention of the Law-makers is observed which is to seeke and procure the common good So likewise universally the Lord neither will nor can dispence against his Law as to make it lawfull to have other gods to take Gods name in vaine and the like for this were for God to deny himself to be just 2 Tim. 2. 13. and to make it lawfull in generall to violate the precepts of the first and second Table were to deny his owne Justice and so consequently to deny himself for God is most true yea Justice it self and the Law is a perfect rule of justice yet in the particular determinations Exod. 3. 22. 22. 35 36. of the Law the Lord doth dispence as with Abraham sacrificing of his Son Gen. 2. 2. the Israelites

sins of another which cannot forgive his owne as in example If Peter had the power to have forgiven the sins of other men what need had he to have wept and ●●pented for his owne or of whom needed he to have asked pardon seeing he had all the power in his owne hands as they expound the Text Mat. 16. 19. and if so then it must consequently follow that if God would forgive sins he could not without Peters consent of whom the Pope is Successor as they also say in power and holinesse SECT 5. From whence all the glory of Popery sprung and is continued ANd from hence sprange all the glory of the Papacy threatning the Layety whom they kept in the darknesse of ignorance by with-holding from them the light of the Scriptures that if they would not give such and such gifts to the Church build such a Monastery Abbey Nunnery Cathedrall and what not which they pleased as also give a great part of their estates to the maintenance of such of their Hierarchy as was to live in them they should incur his Holinesse displeasure who had power either to damne or save them by which jugling we have had all the Popish buildings erected which either are or have been in this Kingdom for if his Holinesse commanded it must be accomplished in paine of Damnation or a worse turne which God himself could not hinder if it were his Holinesse pleasure to the contrary and in this manner was the Laiety brought poore and the Clergie rich ingrossing by this means into their hands even the very fat of the Land as it is most apparant to them that observe in what places of the Kingdome those religious houses as they terme them are situated But had Peter had that power which the Pope claimeth as We need not fear the Popes curse any more then Paul did Peter his Successor doubtlesse Paul durst not have gain-sayed him as we read he did Gal. 2. 11. for feare lest he should have damned him as also by this meanes one of the Apostles should have been greater then another in power which is absolutely forbidden as I have formerly shewed it is therefore most evident that Peter had no prerogative above his fellow Disciples neither doe we read in Scripture that ever Peter pronounced Absolution to any man so that Absolution and Purgatory are the Popes Stewards to gather in his revenues or impositions which he requireth of his simple stupid Tenants whom I hope will now have more wit or grace then to be any longer cheated by him or inthralled in his Tyrannicall and Anti-christian Kingdome CHAP. IX Treateth of theîr superstitious meriting by good works c. SECT 1. THis opinion is also opposite to the Scriptures as the words of the Apostle sheweth Ephes 2. 8 who speaking concerning the meanes of our salvation saith absolutely That it is by grace that we are saved and not of our selves and that it is the gift of God He also sheweth that grace and workes cannot stand together Rom. 11. 6. If it be of grace it is no more of works and if of works then no more of grace and the Patriarke Jacob confesseth himself to be lesse then the least of Gods mercies or unworthy of the least of them by which it plainly appeareth that be attributed no merit or worthinesse to himself but doth acknowledge all to proceed from Gods mercy which reasons are surely of power to convince any rationall man that we deserve nothing at Gods hands in regard that our best workes are imperfect and have need of grace to pardon the imperfections thereof as also that we are the Lords bounden servants and doe no more then our duty when we doe our best and even then we are unprofitable servants Luke 17. 10. God therefore crowneth our good workes but rather of his goodnesse and mercy then our deserving whose mercy is seene in his gracious promising and righteousnesse in his faithfull performing it is his mercy in calling us before we can any waies be prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace and therefore Moses telleth the Israelites Deut. 4. 27. that because the Lord loved their fathers therefore he chose their seed after them SECT 2. No preparation in a mans nature to his calling IT doth also plainly appeare that Gods love was the first motive for the choyce and calling of Abraham in regard that Terah his father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be then in Abraham or provocation as in himself to his calling neither was the beginning only of Gods favour to Abraham of grace and the increase thereof by merit for Jacob being of Abrahams faith saith that he was lesse then the least of Gods mercies or that none of Gods graces first or last were conferred upon him for his worthinesse So then where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promises of God that vouchsafeth of his fatherly goodnesse to The fore-sight of obedience is no cause of the increase of grace crowne the faithfull service of his children for otherwise if our service and obedience be weighed in it self it deserveth nothing In vain therefore I hope will the Popish Clergy plead any longer for such fopperies as to say that Abrahams faith godlinesse and obedience was acause that God bestowed upon him them great favours as the revealing of the destruction of Sodome c. when as the chief reason was in respect of his fatherly love towards him who having once made choyce of his servants doth for ever love them adding grace upon grace untill he hath accomplished their Salvation or otherwise as the Prophet saith all our righteousnesse We offend in ou● bestworks are as a menstruous rage neither did the holy men of God present their supplications for their owne righteousnesse sake Dan. 9. 8. and being unprofitable servants in our best services we are farre from meriting or deserving any thing and if we doe no more then we are bound in duty nor yet all that we have no reason to expect any reward beyond our desert and if the benefit of this life cannot be merrited much lesse the Kingdome of Heaven Again if we can merrit nothing for our own particulars how much lesse for others SECT 3. Against election by works fore-seene 1 Inst AGain that God hath not elected or made choyse of any for good workes fore-seene in them may evidently appeare by divers places of Scripture As for instance in Simeon and Levi who were two fathers in Israel the one chosen from amongst his brethren to execute the Priests Office and yet we see they were guilty of much blood so that we may perceive that God chose them not for any vertue or

switch is not equall with him that striketh with a sword 6. Cum quem with whom the sinne is committed as fornication betwixt them that are married is more heynous then betwixt single persons 7. Vbi where in what place it is committed for it is more heynous to steale in a Church or Congregation of Gods people then in another place 8. quando when for it is more heynous to steale in time of Divine worship then at other times 9. Ad quid to what end for the end maketh a thing of it self lawfull or unlawfull Now to make an action lawfull or good all these things must concurre but it is enough to make it evill if it faile in any of them and this faultinesse of the action passeth with the action it selfe which is the subiect thereof and remaineth not 3. There is left behind a macula a certain stain or blot in the Soule whereby the Image of God is deformed 4. Besides this stain there is a guiltinesse of punishment 5. The punishment it selfe which is Hell Fire without true repentance SECT 7. Object VVHether doe we sinne of necessity or of a voluntary disposition for if it be of necessity it ceaseth to be sin and if it be voluntary it may be avoïded Answ Sinne is both of necessity and voluntary First it is of Sin is both of necessity and voluntary necessity in respect of Adams fall by which we became Bondslaves to sin and Satan Secondly in that we have originally a seed of that defect in us procured by him and so can will nothing but that which is evill that as the Apostle saith We are not sufficient of our selves to think any thing of our selves as of our selves 2 Cor. 3. 5. it being proper to God alone to work in us both to will and to doe of his good pleasure Object The Apostle saith he would that which was good though he could not accomplish it Rom. 7. 15. Therefore man of himselfe can will that which is good Ans The Apostle in that place speaketh not of the Naturall man but of the regenerate for he addeth I am delighted in the M●n corrupt both in soule and body Law according to the inward man but saith he I see another law in my members resisting the law of my minde Rom. 7. 22. And it will fully appeare that we are corrupt in both parts viz. in soule and body For that which is born of the flesh is flesh John 3. 6. And to be carnally minded i● death Rom. 8. 6. And therefore in vain doe we seek in man either integrity understanding or the feare of God For the will is so fast bound by the slavery of sinne that it cannot move it selfe to that which is good and much lesse apply it selfe thereunto For such a motion is onely a beginning of turning unto God which is wholly attributed to the grace of God in Scripture as in Jer. 31. 18. where Ephraim is said to desire of God to turn him that he might be turned And the Spouse in the Canticles Draw me and I will run after thee with divers other The effects of Nature and Grace places of Scripture which doth testifie the same It is therefore proper to Nature to will that which is evill and to Grace that which is good whereupon it followeth that men are drawn unto evill by necessity of will and yet they are not constrained to commit it Again on the other side it commeth to passe through the the infinite goodnesse of God that godly men cannot doe evill through any forceable compulsion for otherwise the minde of man in its owne nature is voyd of all grace for which cause it is said that he that hath begun a good worke in us will also finish it Phil. 1. 6. 2. 13. as also It is God that worketh in us both to will and to doe of his good pleasure The Lord also speaking by his Prophet saith that he will give his people a new heart and take from them their stony heart and also put his Spirit in the middest of them and make them walke in his Commandements Ezec. 35. 26. by which it appeares that all the inclinations to goodnesse proceed only from Gods Spirit moving us thereunto secretly saying This is the way follow it Grace then goeth before every good work it doth not follow after but so that will and desire doth accompany it not lead it For the will doth worke by grace the Lord preventing him that is unwilling that he may be more willing and that he may not will in vaine so that there can no will be found which is inclining to good save in the elect but the cause of election must be sought without men whereby it is proved that man of himself hath not a right will but that it floweth from the same good Man of himself hath not a right will pleasure whereby he was elected before the Creation of the world as also that the beginning of willing and doing well proceedeth from faith and faith is the gift of God it must needs then follow that it is of meere grace when we begin to will that which is good being inclined and bent naturally to evill As also by the instance of David who desired the Lord to create in him a new heart Psal 51. 12. yea we are as prone thereunto as the sparkes to fly upward SECT 8. The Pelagians two-fold question answered THe will therefore is the Patient and not the Agent and therefore to resolve the Pelagians two-fold doubt viz. whether we sin willingly being made bond-slaves to Satan and whether in evill workes we ought to attribute any thing unto God we thus answer As touching the first we answer that mens wills may be compared to an Horse that waiteth his Masters pleasure and God and the Devill may be compared to Hors●-men or Riders but if the Devill possesse it he carrieth it head-long unto death as it were an Hunter over hedge and ditch as we may instance in that example of Job upon whom it was the Lords pleasure to exercise by calamity the patience of his servant but contrariwise Satan endeavoureth to drive him into dispaire Again the Caldeans study contrary unto equity to get gaine by that which was another mans in which passage one and the same act may be ascribed unto God Satan and Man but the variety in the manner and end maketh the justice of God appeare without any fault and in the other the wickednesse of Satan and Man is discovered to their perpetuall shame and reproach Obi. If it be not in the power of a Sinner to obey exhortations should be made in vaine admonitions should be superfluous and reprehensions rediculous Ans Our Saviour saith that without him we can doe nothing Joh. 15. 5. and yet notwithstanding he doth neverthelesse reprove those that did evill without him as we may see in his reproofes which he uttered against Corazin and Bethsaida Mat. 11. 21. as