Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	charity_n	faith_n	justification_n	2,032	5	9.8267	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07472	A pill to purge out poperie: or, A catechisme for Romish Catholikes shewing that popery is contrarie to the grounds of the Catholike religion, and that therefore papists cannot be good Catholikes.	Mico, John.	1623 (1623)	STC 17858; ESTC S121915	31,742	49

satisfaction for their sinnes M. The satisfaction which they maintained was an ecclesiasticall and publike mulct or penalty imposed vpon notorious offenders thereby to testifie their repentance and to satisfie the Church whom they had offended Perkins 1. V. 577 c 2 vol. 165. 2 D. 166. The efficient caus● of our iustification is God alone It is God onely that forgiueth our sinnes Esa 43.25 Mar. 2.7 Ro. 8.33 They teach that the Pope can forgiue sinnes and we know that he giues pardons not only for the time past but also for the time to come yea they teach that priests haue right to remit sinnes and they alleadge these places to proue it Math. 16.19 Ioh. 20.23 Now we are to note this that as none can forgiue a debt but the party to whom the debt is due so none can forgiue sinnes but God onely against whom the sinne is committed Ps 51.4 The power of binding and loosing committed to the Apostles Ministers of the Word is by declaring the will and pleasure of GOD out of his Word both to pronounce forgiuenes of sinnes to all that are truely penitent and the retayning of them to the impenitent The Pope and his Clergie are neuer able to proue themselues to bee the true Ministers of Christ and they cannot so much as challenge this latter authoritie and power to themselues much lesse the former which is proper to God onely The motiue or impulsiue cause which moued God to iustifie vs was not any thing in vs but onely the grace of God that is the free good will and pleasure of God Rom. 3.24 Eph. 2.8 Tit. 3.5 7. They teach that wee are not iustified by grace onely but by workes also that is by the merit of our works And to this end they haue of late yeeres deuised a first second Iustification The first is when a sinner of an euill man is made a good man and this they say commeth onely of Gods mercy by the merit of Christ The second is when one of a good or iust man is made better and more iust and this proceedeth from workes But we are to know that there are not two kinds of iustification a first and second but one and the same iustification considered in different respects In respect of Gods actuall acceptation of a mans person iustification is absolute but in respect of the actuall application and manifestation of Gods acceptation vnto a mans conscience iustification is by parts and degrees M. Scudder on the Lords Prayer pag. 303. to 309. And further we are to note that the Papists second iustification is no other then sanctification which is an effect fruit of iustification the which is imperfect not able to iustifie vs before God The materiall cause of our iustification is the actiue and passiue righteousnesse and obedience of Iesus Christ his inherent holinesse his fulfilling of the Law his death sacrifice and full satisfaction The formall cause or the forme of iustification is the righteousnesse of Christ imputed of God vnto vs Rom. 5.19 Rom. 4 5 6 7 8. 1. Cor. 1.30 2. Cor. 5.19 21. Phil. 3.9 The Papists deride this doctrine that Men are iustified by the imputation of the righteousnesse of Christ which righteousnesse is not in vs but in Christ The Rhemists call it a new no-iustice a phantasticall apprehension of that which is not Rhem. on Ro. 3. Sect 7. They hold them accursed that so affirme and teach And they teach that the onely formall cause of our iustifica●ion is the iustice of God whereby wee are not reputed and ●ccounted iust but are made iust indeed and this iustice is ●hat which euery man hath within himselfe and is inherent ●n him Concil Trid. Sess 6. can 10 11. Rhem. on Phil. cha 3. Sect. 3. ●he instrumentall cause of iustification on our part is a true ●nd liuely faith whereby wee receiue and apply vnto our selues the mercy of God Christ Iesus and all his benefits resting vpon him alone for saluation They teach that faith doth not iustifie as an instrument in apprehending the righteousnesse of Christ but as a proper and true cause it actually iustifieth by the dignity worthinesse and meritorious worke thereof Bellar. l. 1. de iustificat cap. 17. They teach also that faith is not the onely cause of our iustification but that there are other also as hope charity almes-deeds and other vertues yea they say that workes are more principall then faith in the matter of iustification and pronounce him accursed that shall say a man is iustified onely by faith Rhem. on Rom. 8. Sect. 6. and on I●m 2. Sect. 7. Bellar. l. 1 de iustif c. 13. Concil Trid. Sess 6 Can. 9. These and other such like things they teach contrary to the doctrine of iustification which is a maine ground of Religion And if there were no more points of difference betweene vs these were sufficient to keepe vs from vniting of our Religions for heereby the Church of Rome doth raze the very foundation C. You said before that we are iustified freely I would know how this can be if we be iustified by the righteousnes and for the merit of Christ M. Because the Decree of God the Father for our Redemption is free and we pay nothing againe to God of our owne And therefore by the word freely our merits are excluded but not Christs By which it appeareth that in respect of our selues we are iustified freely of Gods meere mercy and grace without any respect of our owne righteousne● or worthinesse but yet through Christ and for his righteou●nesse and obedience imputed to vs both which are signifie● by the Apostle Rom. 3.23 24. C. Shew me I pray you what is meant by Merit what the dect●● of the Papists is concerning merit and whether that our workes be m●●●orious or no. M. By Merit wee vnderstand any thing or any worke● whereby Gods fauour and life euerlasting is procured 〈◊〉 that for the dignitie and excellency of the worke or thi● done Now the true merit whereby wee looke to attaine the fauour of God and life euerlasting is to be found in the person of Christ alone in whom God is well pleased The Papists make two kindes of merit the merit of the person and the merit of the worke The merit of the person is as they say a dignitie in the person whereby it is worthy of life euerlasting The merit of the worke is a dignitie or excellency in the worke whereby it is made fit and inabled to deserue life euerlasting for the doer of the worke See Rhem. on Rom. 8. Sect. 5. We now doe renounce our owne personall merits and all merit of our owne workes and rely onely vpon the merits of Christ and we hold that no workes of ours can merit That no man by any workes of his can merit may bee proued by the properties and conditions that must bee in a worke meritorious and they are fiue First the worke must be absolutely perfect