Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	justification_n	salvation_n	3,187	5	7.5508	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12466	A map of Virginia VVith a description of the countrey, the commodities, people, government and religion. VVritten by Captaine Smith, sometimes governour of the countrey. Whereunto is annexed the proceedings of those colonies, since their first departure from England, with the discourses, orations, and relations of the salvages, and the accidents that befell them in all their iournies and discoveries. Taken faithfully as they were written out of the writings of Doctor Russell. Tho. Studley. Anas Todkill. Ieffra Abot. Richard Wiefin. Will. Phettiplace. Nathaniel Povvell. Richard Pots. And the relations of divers other diligent observers there present then, and now many of them in England. By VV.S.	Smith, John, 1580-1631.; Symonds, William, 1556-1616?; Abbay, Thomas.; Hole, William, d. 1624, engraver.	1612 (1612)	STC 22791; ESTC S121887	314,791	163

Keyes of the Kingdome of heauen not of the earth not of any place vnder the earth They giue authority to their Pope to dispose of earthly Kingdomes at his pleasure and full Iurisdiction ouer Purgatory which they take to be vnder the earth Christ teacheth vs to pray vnto God for forgiuenesse of sinnes Forgiue vs our trespasses They fall downe before their ghostly Father and craue of him Absolution Against the iudgement of Cyprian Veniam peccatix quae i● D●minum commissa sunt solus potest ille largiri qui peccata nostra portauit c. He onely can grant pardon to our sinnes which wee haue committed against the Lord who onely bare our sinnes Against the iudgement of Hierome who plainely teacheth in Math. 16. That as the Priest in the old Law did not make any cleane or vncleane but onely shewed in what case they were So in the New the Bishop or Priest doth not bind such as are guilty nor loose such as be faultlesse but according to his duty he heareth the varieties of offences or offenders Peccatorum hee knoweth who is to be bound to wit of God and who to be loosed Thus Hieronym Briefely Christ said to the Thiefe vpon the Crosse and in him to all that are truely penitent This day shalt thou be with me in Paradise Thou shalt be translated from death to life and forthwith too without suffering any thing any where after this life They teach that though the sinne be forgiuen in the Sacrament of Penance yet that the punishment must be indured in Purgatory if there be not satisfaction made either here by giuing of Almes gadding in Pilgrimage c. or hence by the Priests Masses or by the Popes Pardons prouided that both be well paid for What is to make merchandize of the Word of God what to make merchandize of the soules of men if this be not Neither is their doctrine sounder touching the exercise of the Church Prayer and Inuocation Saint Paul saith that hee had rather speake in the Church fiue words with his vnderstanding that he might instruct others then a thousand with a strange tongue Yea Lyra himselfe though he liued in a most darke time yet saw thus much Si populus intelligat orationem Sacerdotis melius reducitur in Deum deuotius respondet Amen c. If the people doe vnderstand the prayer of the Priest he is better reduced vnto God and doth more deuoutely answer Amen What doe our Aduersaries Doe they that which is better and more deuout No they serue the people with Latin Seruice which they doe no more vnderstand then they doe the Turkish language and so whether they blesse them or curse them speake to them or speake to God they cannot tell Were it not all one for vnderstanding and edifying to be in Cyclops Caue where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in such a Church This for the manner of their prayer So for the obiect Saint Paul would haue vs to lift vp pure hands to God 1. Tim. 2. And our Sauiour whatsoeuer yee aske the Father in my Name hee will giue it to you And Augustine Quis andiuit aliquando fidelium stantem Sacerdotem ad Altare c. Who hath heard at any time a Christian Priest standing at the Altar c. and say in his prayer O Peter O Paul O Cyprian I offer vnto thee a Sacrifice whereas in the Oratories dedicated to their memories the offering is made to God who made them both men and Martyrs If no Sacrifice be to be offered then not the Sacrifice of prayer if an outward or visible Sacrifice be not to be offered to them much lesse then an inuisible and spirituall But now how is it with our Aduersaries As the Prophet vpbrayded the Iewes According to the number of thy Cities be thy gods O Israel So may wee say to them According to the number of thy Prouinces nay of thy Townes nay of thy Churches nay of thy Trades nay of thy persons be thy gods thy Saints thy Tutelares dij God the Father was shunned and abhorred as one that dwelled in the light that no man can haue accesse vnto nay as one that had Foenum in Cornu and with whom there was no dealing God the Sonne was forgotten as one that was gone into a farre Countrey or that was asleepe and needed to be awaked like Baal or that was wearyed with hearing suites himselfe and therefore for his ease had appointed certaine Deputies vnder him as Darius did or certaine Masters of Requests to report vnto him the seuerall suites of his subiects as many Christian Princes haue whereas for power He is God and can perfectly saue them that come to him themselues and for will He became man and weake and was tempted that Hee might be touched with a feeling of our infirmity And for credit with his Father you know what is written Math. 3. This is my beloued Son in whom I am well pleased Therefore as Saint Peter saith Lord to whom shall wee goe thou hast the words of euerlasting life This for the matter of Doctrine and instruction so for the matter of prayer and supplication we may and ought to be of Augustines resolution Tutius incundius loquor ad meum lesum quàm ad aliquem Sanctorum Spirituum Dei I find it more safe and sweet to speake vnto my God then to any of the Saints of God Now for the causes of our saluation and the meanes thereof doth the Scripture set downe any other meritorious cause then the Death and Passion of our Sauiour Christ or any other meane or instrument to take hold of the same then Faith God hath giuen vs eternall life in his Son Iohn 5. The blood of Iesus Christ cleanseth vs from all sinne Vnto men there is no name giuen by which they may be saued but onely the Name of Iesus Christ. The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue Gal. 3. And to be short As many as receiued him to them he gaue power to be the sons of God euen them that beeleue in his Name Iohn 1. Thus Christ is made to be the meritorious cause to be the authour and finisher of our Iustification and Saluation and Faith is made the instrumentall Therefore if they like not of the Doctrine we may say to them as Constantine did to Acetius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they were best to make a new Ladder to clime vpto heauen by since the Ladder of Iacob will not serue the turne Will you know how they shift off such a cloud of Testimonies and what is their doctrine When they are pressed with those places that doe plainely make Christ to be the Alpha and Omega the beginning and ending of our Saluation c. they grant he is so in this sense that he giueth grace to men to worke righteousnesse and to

merit for themselues but as for the imputing of Christs righteousnesse vnto vs beleeuing that they make a iest at euen as their forefathers the Heathen did Irridere fidem Christianorum iocularibus facetijs lancinare as Arnobius sayes yet Saint Paul saith Rom. 5.19 As by the disobedience of one man many were made sinners so by the obedience of One many shall be made righteous How were wee made sinners by one mans disobedience that is Adams Was not the same imputed to vs and laid to our charge as if we had beene actuall transgressors with Adam and had bin in Paradise with him and had eaten of the forbidden fruit as well as he Euen so we must haue Christs obedience and sufferings imputed to vs as though we had suffered and done as much as the Law requireth in our persons or else we cannot be presented blameles in Gods sight Neither hath this Doctrine seemed strange to the Fathers Pro delictis nostris ipse precatur delicta nostra sua delicta facit vt Iustitiam suam nostram iustitiam faceret He prayeth for our offences and maketh our offences to be his owne offences that he might make his righteousnesse to be our owne righteousnesse Thus ●ugustin Bernard also that I trouble you with no more was of th● same mind Cur non aliunde iustitia cùm aliunde reatus Why may not righteousnesse come from another as well as guiltinesse comes from another As if he said Might the first Adams sinne be imputed to vs and may not the second Adams righteousnesse be imputed as well But to whom The Scripture is so plaine God so loued the world that he gaue his onely begotten Sonne that as many as beleeued in him should not perish but haue euerlasting life Yee are saued by grace through faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe Ephes. 2. In which words the Apostle doth set downe the two maine causes of our Saluation the fi●st and efficient whereof is grace that is the grace of Christ the second faith being the instrumentall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the quality inherent in vs could merit any thing in the matter of our Iustification without respect vnto Christ but excludeth that together with all worth and workes of ours Not of workes saith the Apostle and rendreth the reason lest any man should boast signifying that because God would barre all flesh from glorying in his sight haue all the glory himselfe therefore therefore that works are wholy excluded from being causes or instruments of our sauing But there must be an end of the former part of our discourse except we will haue the later altogether vntouched Come we therefore to the reason or ground of St. Pauls resolution For it is the power of God to saluation to euery one that beleeueth c. Euery word of this reasonisa reason how strong therfore is the reason I cannot be ashamed saith S. Paul of power specially of such power as is Diuine specially of such Diuine power as saueth specially of such that saueth not him that meriteth but him that beleeueth specially such as saueth not two or three beleeuers but euery one without exception And such a thing is the Gospell therefore I cannot be ashamed of it The major of whose Argument we will first consider of briefely and then wee may insist vpon the minor more at large Phocion that worthy Athenian being sent and employed by Chabrias then in the chiefest office to gather the tribute of the Ilanders and with twenty ships made answer That if he were sent to fight the Nauy was too small if to friends and companions in waste it was too great one ship might serue the turne The like is written of Tigranes King of Armenia that when he espyed the Romane Army containing not aboue eluen thousand of horse and foote his being of aboue 200000. he despised them in his heart saying If they come as Embassadours they are too many if as Soldiers too few So in the Booke of God namely 1. Reg. 20. When Benhadad that had so great an Army that he vanted saying The gods doe so and so vnto me if the dust of Samaria be enough to all the people that follow me for euery man an handfull and was otherwise so puissant that thirty two Kings did helpe him When he I say sawe the seruants of the Princes as it were a forlorne Company embatteld against him Whether they be come out for peace take them aliue or whether they be come out to fight to take them aliue So also Numb 13. When the Spies that were sent out to search the Land of promise made report of it that all the people that they sawe there were men of great stature euen Gyants the sonnes of Anak and that themselues were in comparison to them but as Grassehoppers the whole Congregation lifted vp their voyce and cryed and wept all the night they were so much abashed at the report of their power By which examples that I produce no more you may see that as opinion of power and strength maketh the one part bold and couragious so feeblenesse and weakenesse dismayeth and confoundeth the other Thou art not able to goe and fight with yonder Philistine said Saul to Dauid 1. Sam. 17. For thou art a boy and he is a man of warre from his youth So lest any should say to our Apostle You threaten to come to the Romanes Rerum Dominos gentemque togatam and to bring your Gospell with you Alas what can you doe what can it doe Your bodily presence is but weake your speech rude your words but wind nay distastefull and vnwelcome to all the world Is it not euery where spoken against Doth any of the Rulers Consuls Tribunes Pretors c. beleeue on Christ but onely a few of the rascality which know not the Law Lest any I say should say so the Apostle answereth for himselfe that he knoweth what he doth the Word that hee bringeth is not his owne but His that sent him the Gospell that he preacheth is not weake but mighty in operation able to cast downe strong holds and whatsoeuer opposeth it selfe to it It is power and therefore what can it not doe Yea it is the power of God that is such a powerfull Instrument as whereto God promiseth a blessing and force for euer therefore shall it stand out to the end What if the Romanes be mighty Yet he that dwelleth in the heauens is mightier What if he be a strong man armed that keepeth the house Yet when a stronger then he commeth he will take away his armour wherein he trusted and rifle him If God be on our side if his presence goe with vs as Moses said we shall find all things worke for the best to bring men to faith and consequently to Saluation Therefore

shall we despaire of any particular man that he belongeth to God and that he may be reclaimed O no let vs teach let vs improue let vs admonish let vs rebuke with all long suffering and gentlenesse and then God will doe that which seemeth good in his eyes he will in time giue them grace to repent that they may escape out of the snares of the Deuill though presently they be led captiue of him after his will they may be graffed in saith Saint Paul if they abide not in vnbeleefe for God is able to graffe them againe Goe thy wayes saith a Reuerend man to Austins mother for it cannot be that Filius tantarum lachrymarum pereat That one that is so much prayed for should perish Peter excluded not Iudas out of his Calendar of hope no more should we doe any that commeth about Christ. This is my third note Fourthly let me answer a false glosse of the Rhemists for they like bryers take hold of our garment and hinder our proceeding to that which followeth When company say they vpon this place draw vs to reuolt let vs say thus Lord whither or to whom shall we goe when we haue forsaken thee To Caluin Luther or such and forsake thee and thy Church with the vnfaithfull multitude c. Touching Caluin and Luther I answere first that though we doe not glory in them for we are forbidden by the Apostle 1. Cor. 3.21 to glory in men whether it be Paul or Apollos or Cephas c. Yet is there no cause why we should be ashamed of them for he that was least learned of the two was more learned then an hundred of their chiefest Prelates take them one by one and he that was lest vertuous of the two had more vertue in him then forty of those Prelates that might be named put it all together I know that they escaped not the tongues of the wicked nor the pens neither of them that were hired to deuise whatsoeuer slanders they could against them as also our Sauiour himselfe was both traduced while he liued and written against when he was dead But if it be enough to accuse who shall be innocent and if professed enemies and mercenaries their euidence shall be admitted what Naboth shall not be condemned This may content indiferent men that they did not mure themselues vp in Cloysters where Mendacia vuliu st●g●tia pari●tibus tegebantur Where hypocrisie and secresie made all whole but in lu●e Reipub. they did liue they were for fame as Cities set vpon an hill that could not be hid they liued in famous Vniuersities and Cities th' one Geneua specially commended for the gouernment thereof by Bodin no partiall man themselue● alwayes in labours preaching or writing continually alwayes attended alwayes obserued and yet they had n●uer their names called in question for disho●esty Called in question Nay their liues were proposed by all that knew them for a paterne for others to follow and they found as many all their life time that did reuerence them for their vertue as did honour them for their learning And shall these mens names be cast in our teeth by way of reproch whom yet we neuer esteemed otherwise then for seruants not as Lords ouer the house nor yet as Lords ouer our faith but as faithfull and learned men by whose labours wee haue profit●d There●ore though wee be not to build our faith vpon them nor vpon any other but on the foundation of the Apostles and Prophets Iesus Christ himselfe being the head Corner-stone yet there is no cause for all their twiting why we should not honor them shewing themselues to be friends of the Bride groome and discerning the Bride-groomes voyce rather then the very heads of their Church yea the chiefe head and Top-gallant of their Church speaking like the Dragon and vttering words of blasphemy which are not agreeable to the wholesome doctrine of our Lord and Sauiour Iesus Christ reuealed and set forth in his holy Word But this wee may examine particularly in the Aetiologue following namely in these words Thou hast the Words of euerlasting life In the meane time out of the Interrogation which implyeth a deniall and a refusing of other courses we haue learned thus much namely to professe Christ boldly to professe him readily and with the formost to professe him charitably not excluding others yea and to hearken to those worthy seruants of God whom he hath raised vp in these latter dayes for the cleering o● the doctrine of the Truth and the reuealing of the man of Sinne notwithstanding the disgraces and contumelies which not the true Church but the Church-men of Rhemes and the Chaplaines of Rome doe throw vpon them And let so much be spoken of these words Simon Peter answered and said Lord to whom shall we goe It followeth Thou hast the words of euerlasting life Which because the houre is already spent I purpose not to handle at this time To God the Father the Sonne and the holy Ghost be rendred all praise and thankesgiuing from euery one of vs now and euer-more Amen A SERMON VPON THE SEVENTH OF ESAY THE THIRD SERMON Preached vpon Christmas day ESAY 7. verse 14. Behold a Virgin or the Virgin shall conceiue and beare a Sonne and she shall call his Name Immanuel WHEN Phaeton was to get vp into the Suns Chariot that is as it is interpreted by the learned when he vndertooke to meddle with great matters and such as exceeded the reach of the common sort he had a certaine sacred ointment giuen to him to preserue him from scorching and burning Tum pater ora suisacro medicamiue nati con●igit rapiosae fecit patientia flammae The holy Law-giuer Moses writeth that when himselfe was to deliuer vnto the people the Law of the Highest hee was first admitted to talke with God withall his face was made to shine And the Prophet Esay witnesseth that before he was to be sent to prophesie he had his hips sared with a liue coale taken from the Altar And the Euangelist likewisereporteth that before the Apostles Elders ioyned in commission with them that were set on worke about the Gospell to carry the same to the Gentiles they had the gift of the H. Ghost shed vpon them in the forme of clouen tongues So to be short Simeon Metaphrastes writeth that at such time as Saint I●hn was busie in penning of the Gospell the holy Ghost made apparant signes of his presence by thundrings and lightnings and the like And why was this For two causes First to resolue the Apostles and Prophets then and the Church to the end of the world that the doctrine deliuered by them came not by priuate motion nor from themselues but that they should so write as the holy Ghost should giue them vtterance and therefore that their writings should be holy sound and true A second reason was to teach them and vs how necessary the gift of the holy Ghost yea and a

had not beene true God he had not ouercome death Thus Fulgentius Let this be one cause of the vniting of two natures in one Mediator as he must be man to taste of death so hee must be God withall to ouercome death A second cause is rendered by Irenaeus and is to be found in Theodorit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And he vnited man to God for if man had not ouercome the enemy of man the enemy had not beene conquered lawfully and if God had not giuen Saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee had not had it safely nor surely He addeth a little after It became the Mediator of God and man by his neerenesse to both to bring both into amity and agreement as well to offer vp man vnto God as to make knowne God vnto men Thus Ireney of whom you haue learned a second reason and not onely a second but a third too For as this is one The Deuill must be ouercome by that nature that had offended and so by man the recouered state of man must not be subiect to change as was his estate in Paradise and therefore to be settled by God so this is another and a strong one too He that will take vpon him to reconcile two being so farre at oddes as God and man were must participate in the nature and disposition of them both that so he may the better haue accesse and reconcile them Thus in effect Irenaeus A fourth reason may bee this drawne likewise from the Iustice of God There must haue beene some proportion betweene the sinne of Adam and the satisfaction for the said sinne Now the sinne of Adam was of infinit guilt in asmuch as it was committed against a Person of infinite Maiesty and glory for such a one is God therefore the satisfaction must be of infinite price and value which could not be performed by bare man whose worke and meriting can be but finite As therefore he was to be man that in that nature he might yeeld obedience and suffer So hee was to be God and was God indeed that to that nature he might yeeld efficacy and estimation to his suffering and to his Sacrifice These reasons be effectuall and good There be also other reasons of this mysterie yeelded by Anselmus and others but as it is said the 2. Sam. 23. Of Benaiah that he was honourable among thirty but attained not vnto the first three So we say of those other reasons that they may haue their place and their vse but nothing comparable to the former which we haue heard therefore I will not trouble you with them Let vs consider now in the last place what vse we may make of this Doctrine that wee haue such a Mediator such an Immanuel The vse thereof is manifold but principally it setteth before vs Christ● great loue towards vs And how great was that loue The Grecians commend Codrus highly for that he stripped himselfe of his Kingly Robes and put on ragges to deliuer his Country from danger So the Romans commend Brutus Iunius Brutus for concealing his prudence and worth and taking vpon him the gesture of an Idiot to set his Country at liberty So our Stories talke much of a certaine Countesse as I remember or a Lady that yeelded to great deformity and debasement to purchase the liberties of a certaine City And surely all these and the like for many such examples may be produced should haue wrong offered them if their loue toward their Country should not be acknowledged to haue beene exceeding great and if for the same they should not be extolled and aduanced But yet to say the truth what comparison betweene the loue of these persons and of our Immanuel For these did euen what they did for their Countries which had deserued well of them and so might challenge an interest in them but alas what had man-kind done for Christ or what could it doe to moue him to the least indignity for their sake Againe these laid downe onely such base stuffe in comparison and clothing as would haue beene fretted by the moth or worne out in short time c. But Christ laid aside as it were and shifted himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his glorious Deity wherein he might challenge an equality with his Father without sacriledge Lastly these how high soeuer they should haue held their heads for a season or what countenance soeuer of grauity or wisedome they should haue set vpon it yet by death they should haue beene brought low enough and then necessarily haue left all but now Christ might haue retained that glory which he had with his Father from the beginning vnto all Generations without impeachment and hee needed not at all to haue humbled himselfe and therefore doing it voluntarily he did it the more louingly Thus by these circumstances of the persons for whom of the thing which of the manner how the Loue of Christ towards vs is not rhetorically amplified but plainely demonstrated Now Beloued if Christ so loued vs if so exceedingly so farre beyond all vtterance or conceit of man in that hee vouchsafed to take vpon him the forme of a seruant euen our vile and contemptible nature is he not to be loued againe for the same Is not his Word to be imbraced his Commandements to be obserued his benefits to be acknowledged his sauing health to be desired and to be longed after The Prophet Ieremy is angry with the Iewes for saying they were wise and yet reiected the Word of God and therefore saith he What wisedome is in them So Saint Iohn Apocal. 3. is angry in Christs name with the Church of Laodicea for saying she was rich and increased in goods and had need of nothing when as she wanted the true riches Iesus Christ. And doe we thinke that our Sauiour will not be angry with vs if we say we loue him and yet will not doe as hee hath bidden vs if I say our Loue be in word onely and not in deed and in truth We thinke alas that we be Louers good enough if we can say Lord Lord and Christ was a good man and did many goodly matters for vs c. But as the Prophet Malachy saith Offer this vnto thy Prince and see if he will accept thy person So say I Offer this vnto thy neighbour and see whether he will be content with such Loue. I pray you was the Father in the Gospell well pleased with his Sonne that refused to labour in his Vineyard because he had said I will Father Or doth Saint Iames allow that for charitablenesse if one say to his brother Depart in peace Warme your selues and fill your bellies and yet giueth them not those things that are needfull to the body Euen so the Loue toward Christ that is in the lippes onely and not in the heart in profession onely and not in practice in a shew onely and not in true obedience it profiteth nothing at all it