Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	efficient_a	faith_n	justification_n	3,392	5	9.4028	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07719	A short analysis of a part of the second chapter of S. Iames, from the 14. verse to the end of the same With a briefe confutation of the Rhemists annotations therevpon written. By Iohn Morgan. 1588	Morgan, John, fl. 1588.	1588 (1588)	STC 18103; ESTC S107508	19,383	50

only For otherwise Origen would haue conuinced your folie in Epist Rom. cap. 3. lib. 3. Vbi est gloriatio tua Exclusa est Dicit sufficere solius fidei iustificationem Likewise Hesychius in Leuiticum lib. 4. The grace of God is giuen only of fauour and is receiued and embraced by only faith Chrysostom vpon the Epistle Galat. cap. 3. Illi dicebant qui sola fide nititur execrabilis est c. The false Apostles sayd whosoeuer stayeth himselfe by only faith is accursed Contrariwise S. Paule that whosoeuer stayeth himself by only faith is blessed These with others are witnesses of our sound and Catholike doctrine of our iustification by faith only as these Fathers are playne in this poynt so contrarie to their manifest wordes you would forge an other sense The false Apostles among the Galathians did not shut out grace nor Christ but as Chrysostome before alleadged testifieth that the Apostle S. Paule iudged them to be blessed which stayed vpon faith only I allow not your instance of the theefe whom you make emptie of good workes whose faith in that most short time was vnspeakablie effectuall in making it selfe manifest by good workes for he reproued the blasphemies and wickednesse of the other theefe he detested his former offences with an assured and altogether a marueilous faith in the very ignominie of the Crosse all the rest of the Disciples holding their peace he acknowledgeth Christ to be an euerlasting king and calleth vpon him as a Sauiour but the acknowledging of sin the inuocation of God the Father in Christ and giuing of thanks are most excellent works of the first Table Likewise in-the Pharisie what can you reproue wherein your selues are not to be reprehended he vaunted of his works you boast of your merites he bragged of his kéeping of some parte of the lawe you glorie in your workes of supererogation that you fulfill all the measure of obedience due to God with an ouer plus of righteousnesse he ascribed all this to the grace of God you arrogate part to your freewill As in this your glose you talke of the cooperation of your fréewill Your preparations whereas S. Paule 2. Cor. 3. vers 5. saieth that wee are meete it is of God Philip. 2. vers 13. For it is God that worketh in you both the wil and the déed according to his frée good wil. 1. Cor. 12. ver 3 No man can say the Lord Iesus but by the spirit of God If the Pharisie were now aliue he would shake you by the hands as his youger brethren you Iesuites hearing you thus to rufflle not onely in your dispositions and preparations to iustice but much more if the sound of the meritorious cause of your greater iustice and saluation by the Trumpet of your Annotations might come to his eares Vers 25. Rahab This Apostle alleadgeth the good workes of Rahab by which she was iustified and S. Paule 11. Hebrewes sayth she was iustified by faith which are not contrarie one to the other for both is true that she was saued by faith as one sayth and that she was saued by her workes as the other saith But it were vntruely sayd that she was saued either by only faith as the Heretikes say or by only good works as no Catholik mā euer sayd But because some Iewes Gentil Philosophers did affirme they that they should be saued by the works of Moses law These by their moral works Therefore S. Paule to the Romans disputed specially agaynst both prouing that no workes done without or before the faith of Christ can serue to iustification or saluation Aunswere YOur marginall note is the abridgement of your whole Annotation S. Paule nameth faith and S. Iames workes causes of iustification but neither the one faith only nor the other workes only I aunswer S. Paule named faith as the instrumentall cause of our iustification but the efficient cause he nameth the grace of GOD as he restifieth Ephes 2. vers 8. for you are saued by grace through faith and not of your selues it is the gift of God And S. Iames maketh workes as the effects of iustification S. Paule disputed not only agaynst vnbeleeuing Iewes and Gentill Philosophers but agaynst beleeuing Iewes that beleeued in Christ and ioyned with grace the Ceremonies of the law yea and the moral workes of righteousnesse to whom the Apostle sayth Galat. 5. vers 4. Ye are made voyde of Christ whosoeuer are iustified by the law and ye are fallen from grace Rhemists Annotation vers 26. Faith without workes is dead S. Iames as the Protestants fayne sayth that faith without good works is no faith and that therefore it iustifieth not because it is no faith For he sayth that it is dead without workes as the bodie is dead without the soule and therefore being dead hath no actiuitie or efficacie to iustifie or saue But it is a great difference to say that the bodie is dead and to say it is no bodie euen so it is the like difference to say that faith without workes is dead and to say that faith without workes is no faith And if a dead body be notwithstanding a true bodie then according to S. James comparison here a dead faith is notwithstanding a true faith but yet not auaileable to iustification because it is dead that is because it is onely faith without good workes And therefore it is a great impudencie in Heretikes and a hard shift to say that the faith of which the Apostle disputeth all this while is no true or properly called faith at al it is the same faith that S. Paul defined and commended in all the 11. Chapter to the Hebrewes and the same which is called the Catholike faith and the same which being formed and made aliue by charitie iustifieth Mary true it is that it is not that speciall faith which the Heretikes fayne onely to iustifie to wit when a man doth firmly beleeue as an Article of his faith that himselfe shall bee saued This speciall faith it is not whereof the Apostle here speaketh for neither he nor S. Paule nor any other sacred writer in all the holy Scriptures euer speake or knewe of any such forged faith Aunswere YOu would fayne build an argument vpon a similitude but you know such similitudes do rather illustrate then prooue a matter and such argumēts do either limpe yea rather halt downe right then runne roundly on al fower Howsoeuer you please your selues in comparing faith vnto the bodie and good workes to the louse yet the wise and learned haue rather likenet true faith to the soule and good works to the bodie for as the bodie hath no life of it selfe but only of the soule euen so works haue no life of themselues but only of faith But a dead faith with you is a true faith so is a fire without heate a true and a reall fire of such a faith S. Iames sayth in this Chapter vers 19. Daemones credunt contremiscunt The

except it were a due debt it were vncertaine because hire is certaine mercie is vncertaine But confound grace and workes as you will and compound with S. Paule if you cau Rom. 11. vers 6. If it be of grace not now of workes otherwise now grace is not grace but if of works not now of grace otherwise the worke now were not worke Thus I haue seene a little according to your direction your Annot. Rom. 4. vers 1. Now to follow you in S. Iames. Rhemists Cap. 2. Vers 22. Faith did worke with Some Heretikes hold that good workes are pernitious to Saluation iustification other that though they be not hurtfull but required yet they be no causes or workers of Saluation much lesse meritorious but are as fruits and effects issuing necessarily out of faith Both which fictions falshods and flights from the plaine truth of Gods word are refuted by these wordes when the Apostle sayth that faith worketh together with good works maketh faith to bee a coadiutour or Cooperator with works and so both ioyntly concurring as causes and workers of iustification yea afterward he maketh workes the more principal cause when he resembleth faith to the bodie and workes to the spirite or life of man Aunswere IT were to bée wished that you had nominated those Heretikes that wee might haue knowne them by their names If any haue sayd their workes are imperfect and so pernitious for any man to place his confidence of euerlasting life in his maimed and stayned obedience they haue such partners as you shall not for so saying bee able to attach of heresie S. Paule when as he abounded with most excellent workes he denyed that hée obtayned righteousnesse or life thereby 1. Cor. cap. 4. vers 4. Neither would he reioyce in any thing but in the crosse of Christ Galath 6. vers 14. Hieroni. in Esaiam cap. 64 If we behold our owne merits we must be driuen to desperation And Origen vpon Math. Tract 8 Say that you are vnprofitable seruants saith Christ for notwithstanding we haue done all things that are commaunded yet haue we done no good thing for if our doings were good indéede then were they not vnprofitable but any good déede of ours is called good not rightly or duly but by abuse of speach We say flatly maugre the Deuill and Antichrist that our works be not causes or workers of our saluation much lesse meritorious Rom. 9. vers 16 It is not of him that willeth nor of him that runneth but of God that hath mercy 1. Tim. 2. vers 5.6 There is one God and one mediator of God and men the man Christ Iesus who hath giuen him-selfe the price of redemption for vs but if our works imbrued and drenched in the bloud of Christ can pacifie the wrath of God or make perfect our redemption it is manifest there is not one mediator and redeemer when as euery man is redeemed by his owne works What blasphemie is this to say or once to thinke that Christ suffered death and poured out his bloud not that he him-selfe should saue vs by his bloud but that he should giue the same power to our works that which you call fictions falsehoods and flights shal be prooued to be the fixed faithfull firme truth of God Doth not S. Peter in the 15. of the Acts giue this vnto faith to purifie our hearts vers 9. Doth not the same Apostle 2. Epist cap. 1. vers 5. make vertue knowledge temperance patience brotherly kindnesse lone the fruits and effects of our faith after that by the preaching of the Gospell and the spirit of God we are made partakers of the diuine nature vers 4. The Apostle Iames doth not refute this doctrine by these words faith worketh together with good works no more then S. Paule doth confute his owne doctrine when he saith Galath 5. vers 6. faith working by loue thereby declaring that a true faith is effectuall and fertil of good works If you remember your marginall note vpon the 4. cap. Rom. vers 2. Iustice before man and Iustice before God we graunt faith to be a coadiutor or cooperator with works and so both iointly concurring as causes and workers of iustification before men but if you come before God take your aunswere of S. Augustine in Psalm 94. Si Deus vellet pro merit is agere non inueniret nisi quod damnaret If God would deale with vs according to that we haue deserued he should find nothing but that he might condemne In that which you ioyne afterwards whereas you say yea afterward he maketh works the more principall cause when he resembleth faith to the body and works to the life or spirit of a man The Lord open your eyes that you may see this mysterie remeur this vaile from your eyes of the confidence of your works We protest before God and all good men that we neuer meant to make faith the chiefe only cause of our iustification but that the grace and mercy of God by our Sauiour Iesus Christ promised to the faithfull in his holy word is the principall originall cause and very fountaine of our iustification and that faith not a dead faith as they thought against whome S. Iames wrote but a liuely faith being wrought in our harts by the word of God and by the operation of the holy Ghost beleuing Gods promise of his mercy in Christ is the instrumētall cause in vs whereby only we receiue our iustification without the merit of out works yet being iustified we are most hounden in all good works as much as it shall please God to giue vs grace thereunto I can but muze at your folly which make works the more principall cause of our iustification because he resembleth faith to the bodie and good works to the soule if either you had knowne the true scope of this Scripture or the weakenesse of an argument drawne from likenesse Omnis similitudo claudicat you would not haue argued so fondly S. Iames speaketh of a dead faith which is only an imaginarie and mathematicall phantasie which is as farre different from a true christian faith as is a vizard from a mans face an image from a man a painted smoke from a burning flambe Rhemists Annotation Iam. 2. ver 23. The friend of God By this also another false and friuolous euasion of the Heretikes is ouertaken when they feine that the Apostle heere when he saith works do iustifie meaneth that they shew vs iust before men and auaile not to our iustice before God for the Apostle euidently declareth that Abraham by his works was made or truly called the friend of God and therefore was not as the Heretikes say by his works approued iust before man only Aunswere OUr true exposition howsoeuer it séeme vnto you a false and friuolous euasion yet I hope all that haue vsed that distinction are not Heretikes for then is the Angell an Heretike which so hath taught vs Genesis 22. vers