Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apprehend_v	faith_n	justification_n	2,613	5	9.8731	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42457	An antidote against errour concerning justification, or, The true notion of justification, and of justifying faith, cleared by the light of scripture, and solid reason, from several mistakes of the words, which misapprehensions prove the seeds of dangerous errours by ... Thomas Gataker ... ; to which is added, The way of truth and peace, or, A reconciliation of the holy apostles S. Paul and S. James, concerning justification by faith without works, Rom. 3.28, by works and not by faith only, Jam. 2, 21, 24, by Charles Gataker ...	Gataker, Thomas, 1574-1654.; Gataker, Charles, 1614 or 15-1680. Way of truth and peace.	1679 (1679)	Wing G311; ESTC R6785	56,240	74

herein to consist that if sinne of all sorts were so rife and so rank among that people who had the greatest light to inform them of the nature and haynousnes of sin and the strongest means to courb and restrain it in them it must needs argu an universal corruption and depravation of mans nature and a very sinful disposition in the whole race of mankind Hence the Apostle inferres drawing all that he had before delivered to an hed that the whole world consisting of Gentile and Jew stands guiltie of sin in Gods sight Chap. 3. 19. and consequentlie that no man be he Jew or Gentile if he come to be araigned as a sinner at Gods Tribunal and there tried by Gods Law whither written or inbred can be justified by his works vers 20. Thus having remooved the wrong means of the Justification of a sinner in Gods sight he proceedeth to establish the right And that is by such means onelie as God out of his free favor and grace hath assigned now the means by God assigned are the satisfaction to Gods Justice made by Christ with his bloud and Faith on mans part apprehending and relying on him and it Vers. 21 27. In prosecution whereof the Apostle layeth down the main causes and means of Mans Justification 1. The contriving or designing cause God vers 25. 2. The procuring and producing cause Christ vers 24. 3. The purchasing or meritorious cause on Christs part the ransome paid vers 24. and satisfaction therby made with his bloud vers 25. 4. The instrumental cause on mans part apprehending him and it Faith vers 25. 5. The impulsive cause of the thing done in general Gods free favor and meer mercie vers 24. 6. The impulsive cause of doing it in this manner and by these means 1. The manifestation of Justice vers 26. on Gods part 2. The exclusion of Gloriation on Mans part vers 27. 1 Cor. 1. 29-31 There followeth lastlie hereupon in the words of my Text the Main and Apostolical Determination of the Principal Point containing in it the Summe and Substance of all and that tanqam è cathedra in a Doctoral manner peremtorilie delivered as by necessarie and irrefragable consecution from the premisses resulting We conclude therefore that a man is justified by Faith without the Works of the Law In the opening whereof to proceed the more closelie and cleerlie and to remoov such rubs and scruples as we shall meet with in the way we shall take into consideration these fower heds 1. What is ment here by the word Justified 2. What Faith it is by which we ar said to be Justified 3. How by this Faith man is said to be Justified 4. How by Faith to be Justified without Works For the first of these what is here ment by the word Justifie or what it is to Justifie and how the word is here taken I shal in the first place examine and endevor to remoov some senses or meanings of the word given by divers whom I conceiv to be mistaken and in the next place deliver and endevor to assert what I take to be the right Of those whom herein I conceiv to be mistaken some there are that give the word Justifie here a single some that give it a double sense Of the former sort to wit of those that give it a single sense there are two classes or ranks The one is of those who would have the word Justifie here signifie to make reallie inherentlie habituallie formallie just that which we commonlie according to the usual phrase of Scripture ar wont to term to sanctifie or to make holie For Justice or Righteousnes and Sanctitie or Holines taken in the largest sense when not opposed either to other or where not distinguished either from other seem both one and the same and signifie goodnes in general as Job 1. 1. Matth. 5. 20 33. and elswhere Thus the Fathers of that Tridentine Councel or Conventicle rather after many windings and turnings and ambiguous passages seem at length to pitch upon when thus they conclude Session 6. de Justificat cap. 7. Vnica Justificationis formalis caussa est Justitia Dei non qa ipse justus est sed qa nos justos facit qa videlicet ab eo donati renovamur spiritu mentis nostrae non solum reputamur sed vere justi nominamur sumus c. The onlie formal cause of Justification is the Righteousnes of God not whereby he is righteous but whereby he maketh us righteous to wit wherewith being by him endowed we ar renewed in the spirit of our mind and become not reputed onely but ar named and ar indeed trulie righteous receiving righteousnes each one in himself according to that degree which the Holie Ghost imparts to each at his pleasure And Bellarmine therefore whatsoever he or they seem to say elsewhere de Justificat lib. 2. cap 2. maintains this to be the meaning of the Councel there Formalem causam justificationis esse justitiam inherentem That the formal cause of Justification is inherent righteousness And hence Suarez entituleth his Books wherein he debates the point of Justification De Sanctificatione Of Sanctification Hence that distinction so rife with Popish writers taken from that place of the Councel of Trent before mentioned and of which also Bellarmine de Justificat l. 1. c. 1. concerning a first and a second Justification Illa qa ex impio justus ista qa ex justo justior fit A first whereby a man is of a bad man made good a second whereby he is of a good man made better The former whereof they say is done by an infusion of grace inherent the latter by exercise of such grace so infused Which indeed are no other but two degrees of that which we usuallie and more fitlie term Sanctification the one the beginning the other the growth and progress of it 1 Pet 1. 22 23. and 2. 2 2 Pet. 3. 18. Now tru it is 1. That it we respect the Notation or Original of the word Justifie it should signifie to make just as Sanctifie to make holie But if we regard the common use of it it no more so imports then as Sanctifie used of God doth to make holie or magnifie in common use of speech to make great And it is the Ordinarie use of words not their Original without it that must carrie it and determine what they do import and how they ar to be understood 2. It is not improbable that the Hebrew and Greek words which the Latine word Justificare tho not found in any Classical Author and our English Justifie verie rife with us seem to answer are sometime tho verie seldome taken in Scripture for to make a man inherentlie or habituallie just by a good qalitie infused or wrought into him so Dan. 12. 3. the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word Justificantes as Junius and Pagnine render it or qi justificant as Calvin qi justificaverint as

signified And it s against reason to reqire a term to be so taken in this our Apostles discourse in such a sense as it is no where found used either in holie Writ wherein it so often occurres or in ordinarie speech or in anie prophane writer 2. That the things themselvs ar divers and distinct eyther from other it is apparent For it is an undoubted Axiome Qae subjecto differunt inter se differunt Those things that differ in Subject that is the one whereof may be found in some subject where the other is not are distinct and divers one from another But so it is with these two remission of sin and justification for remission may be where justification is not and justification may be where remission is not If a man have wronged me I may forgive him as David did Shimei 2 Sam. 19. 23. and yet not justifie him in his dealings 1 King 2. 8 9. And where a man is falslie accused of wrong done to another there may he be justified and yet nothing remitted because no wrong at all done so Deut. 25. 1. Psal. 51. 4. Yea in Gods dealing with the Sonnes of men tho in regard of a mans state and condition in general he never remittes sin where he doth not justifie yet in regard of some particular acts he remittes sometime where he justifies not Psal. 78. 37 38. Tho their heart was not upright with him their semblance of repentance was but counterfeit not sound and sincere yet out of the abundance of his compassion he forgave their iniqitie and destroyed them not So far forth remitted it as not instantlie to destroy them for it And sometimes he justifies where he remittes not as he did in approving of Phineaz his act as a just and righteous deed Psal. 106. 30 31. And as he is said to justifie the Prophet Esay in the discharge of his Ministrie Esay 50. 8. Yea wil you see a manifest difference between these two by an instance that may make it plain to the meanest capacitie A partie offends and wrongs his Neighbor who therefore intends or attempts to follow the Law against him if now upon the Parties own submission and bare acknowledgement of his offence or at the mediation and entreatie of some common friend to them both the Partie offended is content to let fall his suite and doth freelie forgive the wrong here is remission but no justification And if by his Heir or Executor after the wrongeds decesse the Partie who did the wrong should be qestioned for it he could not stand upon his justification he could onelie plead his pardon Again say a man have wronged his Neighbor but hath made him ful satisfaction for the wrong done him or if not able to do it himself hath procured some frend to do it in his behalf and the Partie wronged having accepted thereof doth thereupon remit it and seeks no further remedie against him for it here the Partie that did the wrong if he should at anie time after be qestioned for it he may stand upon his justification and plead not guiltie because he can plead satisfaction made and accepted and this latter not the former is the verie case between God and man in the justification of a sinner satisfaction is the main ground of the justification of him not made by him but by Christ for him So even the Papists themselvs in this regard sounder then the Socinians Bellarmine de justificat lib. 1. cap. 2. Est hoc loco breviter annotandum Christum non esse causam justificationis meritoriam qasi Pater in gratiam sllii nobis peccata dimiserit qomodo saepe reges in gratiam amicorum potentium reos absolvunt sed qoniam pretium redemptionis exactum persolvit ex rigore justitiae pro nostris omnium sceleribus satisfecit This is saith he breiflie to be here observed that Christ is not the meritorious cause of justification as if the Father in favor of the Sonne did forgive us our sinnes as Kings oftentimes assoil guiltie Persons out of favor to and at the suit of frends but because he hath paid an exact price of ransome and thereby in rigor of justice made satisfaction for the wickednesses of us all What could anie Protestant writer say in this point more And Calvine among manie other albeit that manie parcels and long passages ar produced out of him from those places wherin he bends his discours against the former conceipt of justification consisting in an infusion of habitual and inherent holines as if he restrained it unto and would have it wholie consist in a meer pardon and bare forgivenes of sin yet he places it where he speaks his mind out more expreslie in such an absolution as is obtained by a full satisfaction intervening For so he speaks in his Institutions lib. 3. cap. 11. Sect. 3. entreating of that place Act. 13. 38 39. Vides post remissionem peccatorum justificationem hanc velut interpretationis loco poni vides apertè pro absolutione sumi vides operibus legis adimi vides merum Christi beneficium esse vides fide percipi vides deniqe satisfactionem interponi You see saith he after remission of sinnes mentioned that this justification to wit such as we maintain not such as Popish writers manie of them would have ment is by way of interpretation put you see it is manifestly taken for absolution you see it is taken away from the works of the Law you see it is a meer benefit of Christ you see lastlie that satisfaction is interposed Which last clause they do not well to clip off who among manie other cite this place also of Calvine as patronizing their opinion which we here oppose in that point And in the same place Justificare nihil aliud est qam eum qi reus agebatur tanqam approbata innocentia à reatu absolvere To justifie is no other then to assoil the partie qestioned from guilt as approved innocent or guiltles which is another matter then meerlie to pardon neither is this difference a slight matter or of light weight and unworthie much regard since that herein Socinus states the Controversie between the Orthodox Divines and himself with his adherents in his Theological Prelections cap. 15. thus speaking Qaeritur utrum in justificatione nostra per Christum peccata nostra compensatione seu satisfactione aliqa deleantur an vero remissione condonatione pleriqe satisfactione interveniente id fieri arbitrantur nos vero simplici condonatione The qestion is whether in our justification by Christ our sins are done away by some compensation or satisfaction or by remission and condonation The most say this is done by satisfaction intervening but we by simple condonation And the former way Calvine expreslie takes to where he delivers herein his mind more fullie Thus having discovered and refelled the mistakes of two sorts who both give the Term of justification a single notion the one confounding it with

sanctification the other making it all one with remission of sinnes I shall now proceed to the examination of some others who amisse also as I suppose give it a double or a complicate notion and of these also there are two divers parties The former is of those that would have justification to consist partlie in remission of sinnes and partlie in sanctification and the renovation of the inward man So the Fathers of the Councel of Trent seem at least to determine where they say Sess. 6. c. 7. of justificat Est ipsa justificatio non solum peccatorum remissio sed sanctificatio renovatio hominis interioris unde homo ex injusto justus fit that is justification it self is not onlie remission of sins but sanctification also and renovation of the inward man whereby of unjust a man is made just And so Bellarmine also de justific lib. 1. cap. 2. Justificatio impii constat ex remissione peccati infusione gratiae Justification consists of remission of sin and infusion of grace Or as some others remissione peccatorum infusione justitiae sive gratiae sanctificantis In remission of sinnes and infusion of righteousnes or sanctifying grace And howsoever Bellarmine charge Calvin with fraudulent dealing in his Antidote against the Doctrine of the Councel of Trent Sess. 6. in saying Caussam Justificationis faciunt duplicem c. that the Fathers of that Councel make a twofold cause of Justification as if we were just partlie by remission of sinnes and partlie by spiritual Regeneration Yet the words of that passage above recited seem to intimate no other and Bellarmine himself besides what out of him before in Chap. 6. of the same Book before pointed to terms remissionem peccati donum renovationis utramque partem Justificationis Remission of sin and the gift of renovation both parts of Justification concerning which see Wotton more largelie de Justificat part 2. lib. 2. cap. 6. Yea throughout the whole Chapter his main intendement is as himself propounds it to prove from Scripture Reason and Autoritie Justificationem non consistere in sola peccatorum remissione sed etiam in interna renovatione that Justification consists not in remission of sins onlie but in inward Renovation also Tru it is that in the restauration and restitution of man fallen from God and the conversion and reconcilition of man unto God both these are done both sin is remitted and the soul is sanctified But in neither of these to speak distinctlie and properlie doth Justification consist as hath of either ben shewed and if in neither severallie nor in both of them joyntlie 2. Others and those also of our own would have Justification to consist partlie in remission of sinnes and partlie in imputation of righteousnes And I pass by that which Bellarmine in the place before mentioned cites out of Calvin where having charged him to have dealt fraudulentlie as before was observed with those of Trent in saying they made a twofold cause of Justification whereas they say elswhere that there is one onelie formal cause of Justification he retorts the charge upon Calvine himself who howsoever in that place of his Antidote he affirm Vnicam simplicem esse Justificationis caussam that there is one onlie single cause of Justification yet elswhere to wit in his Institutions lib. 2. cap. 11. sect 2. doth in expres words affirm Justificationem in peccatorum remissione ac justitiae Christi imputatione positam esse that Justification consists in remission of sins and imputation of Christs righteousnes Which form of speaking manie others of our besides him use But Calvines meaning is not as the Cardinal would have it that these were two several causes or two distinct parts of Justification remission of sinnes and imputation of Christs righteousnes but he joines these two together as two argumenta consentanea the cause and the effect the one being the ground and foundation of the other His words are these Nos Justificationem simpliciter interpretamur acceptionem qa nos Deus in gratiam receptos pro justis habet eamqe in peccatorum remissione ac justitiae Christi imputatione positam esse dicimus We interpret Justification simplie or singlie acception or acceptation whereby God accounts us for just being received into grace and we say that it consists in remission of sins and imputation of Christs righteousnes Tru it is that Polanus who also cites this place of Calvine both in his Partitions lib. 1. and in his Theses de partib Justificat tho he say Justificatio un●ca est Justification is but one addes sed ejus partes duae sunt but of it or of Justification there are two parts which Calvine sayes not remission of sins and imputation of Christs righteousnes which latter he defines ben●ficium Dei a benefit of God whereby he vouchsafeth to account as ours Christs obedience c. Whereby he sustained the pains of sin for us even as if we had sustained the same our selves which words of his implie that imputation to be rather the ground then anie part of Justification Leaving Calvine therefore and those that use the like expressions we shall applie our selves for the present onelie unto those who make remission of sins and imputation of righteousnes two distinct parts of Justification So Ludovicus Lucius in his Christian Theologie Justificatio est tum peccatorum ●emissio tum justitiae imputatio il●a qa Deus omnia credentium peccata corumqe reatum simul paen●● propter satisfactionem Christi pro illis condonat eisqe non imputat haud secus ac si nunquam ab eis peccatum fuisset c. Ista qa credentibus perfectam Christi justitiam ac sanctitatem ita acceptam habet ut propter illam justos ac sanctos reputet ac si illa ipsis iness●t atqe ab ipsis praestita esset Justification is both remission of sins and imputation of righteousnes that whereby God pardons all the sins of beleivers for the satisfaction made by Christ for them as if they had never sinned this whereby unto those that believe he accounts and accepts the perfect holines and righteousnes of Christ as if it were in them and had been performed by them Yea thus beside others not a few Bishop Downham of Justification lib. 1. cap. 4. sect 16. but with some difference from those other There ar two parts of Justification the one the absolving from the guilt of sin and damnation the other the accepting of a beleiving sinner as righteous unto life And tru it is that wheresoever God justifies a sinner in and for Christ there he remittes sinne and there he imputes righteousnes Act. 13. 38 39. Rom. 4. 6 7. Howbeit this exposition of the term Justification seems faultie as wel as the former and that two ways 1. With the most of them it draws remission of sinnes into the verie nature of Justification whereas remission of sinne is a divers and distinct thing from Justification