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	sin_n	2,620	5	4.9771	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15103	An ansvveare vnto certaine crabbed questions pretending a reall presence of Christ in the Sacramente: latelie propounded by some secret papist, to the great troubling of the consciences of the simple, together with a discouerie of the Jesuiticall opinion of justification, guilefully vttered by Sherwyne at the time of his execution. Gathered and set foorth by Peter Whyte, very necessary & profitable for this dangerous time.	White, Peter, Vicar of Eaton Socon.	1582 (1582)	STC 25401; ESTC S114005	62,353	289

calleth it the worde of the cros 2. Cor. 1.2 That the promise of Christ is the obiect to our faith in iustification and not any other promises whatsoeuer which promises and our faith are correlatiues that this promise is absolute without conditiō may by that which is already sayde plainly appeare Wherunto for better helpe of the vnlearned I will adde somewhat more Nether are these promises in christ conditionall as were the legall promises but absolute and free and therin they differ from the promises of the law For saith the apostle promissiones dei in chri sto sunt etiā 2. Cor. 1 Ephes 2 Rom. 3.4 Galas 3 4. 1. Co●r●n 1. Apoc. 4.5 the promises of god in Christ are absolute and firm They are absolute in christ that no man should brag but onelye in god through Christ and that all reioycing of man shoulde be taken away that God onelye might haue the praise Now good Reader where both in the olde and new tēstament there are found conditionall promises they bee of two sortes the first seeme to be and are so in deede and trueth The other vnto the vnskilfull seeme to bee but are not so in deede Such as be conditionall are these Leuit. 18. Galat. 3. Qui fecerit ea viuet in ijs He that fulfilleth them shal liue by them Hoc fac viues This doe Luke 10. and thou shalt liue And such other doe belong vnto the Law Mat. 6. and are not any way to be drawen vnto the gospell Those that seeme to be are not as if you remit other men their trespasses your heauenly Father will remitte you youre trespasses Ezech. ●8 c. And if a Sinner doth repent him of his wickednes c. And many other such phrases belonginge vnto the gospell be no conditionall promises but speeches borrowed from vs exhorting vs vnto our duetie shewing foorth plainlye vnto vs the fruites of our iustificatiō which without al doubt we shall bring foorth when we are iustifyed For we are not iustifyed to be idle barren Luk. 1 Ephes 2. Tit. 2 2. Tim. 4. Mat. 6. 2. Pet. 1. and fruitles but to bring forth such fruites as the Lord hath ordeined for vs to walke in For a good tree cannot bringe foorth bad fruit By these and such like wee must make tryall of our selues whither we be in the faith whē we see one eat or drinke a great deale we say he was hungry or thirstie because we see him eat so much or so greedely So doe we say that one is whote because we see him sweate yet do we not say that his eatinge or drinking is the cōditional cause of his hunger or thirst nor yet the sweat the cause of his heat But contrarie we say hunger thirst and heate are the causes of eating drinking and sweate euen so Ezec. 18. Mat. 6. the turninge from iniquitie the remitting of trespasses are not the causes of the for geuenes of our sinnes but the fruites thereof and trial of our state And this would the papistes see if they were not blinded by the spirite of error 1. Tim. 4 Ephe. 2. that ruleth the children of vnbeliefe That after iustification this faith bringeth foorth such workes as are agreeable vnto the law of God appeareth in these words Ephe. 2. Titus 2. Luk. 1. Mat. 6. Conditi sumus in Christo Iesu ad opera bona We are created or renued in Christ Iesu vnto good workes which God hath prepared for vs to walke in Hebr. 9 Et purificaret sibi ipsi populum peculiarem studiosū bonorū operū Hee hath purged vs vnto himself a peculiar people studious of good workes Thus although in the work of our in stification workes be not conioyned with Faith yet are they not seperated from faith Rom. 3 Galat. 3. For although faith alone doth iustifie yet is it not otherwise alone but alwaies fruitefull by good workes It is one thing to be alone and destitute of good works which faith neuer is and another thing to iuslify alone which faith alwaies doth and by this faith Ephes 4 1. Tim. 1 althogh it be not singular vnto any but general vnto the whole church of God yet is euery faithfull man speciaily iustifyed thereby specially liueth One mans faith doth not iustifie another but euery mā is iustified by his own Faith Iustus fide sua viuet Rom. 1 〈◊〉 2 Galat. 3 Hebr 10 The iust shall liue by his owne faith and not by another mans For he cānot be sure of the stedfastnes of other mens therefore cannot be saued by their general faith Heb. 1● Galat 3 Phlip 2 Hebr. 11 1. Pet. 1 Rom. 5.8 This faith notwithstanding the iangling of the sorbonistes is vnto euerie man that beleeueth his speciall hand and instrument wherewith he apprehendeth Christ certainlye without wauering and therby liueth It is therefore called of saint Paul a sure confidence of thinges hoped for and the certaintie of things not seene and thus oftētimes in the seriptures Fides Spes and Fiducia which cōteyneth both be confounded or put one for another Where the councel of Trident Andradius with the Iesuitical brood of the last locusis Apoc. 9. would with a distinction of a first second righteousnes beguile vs and lead vs from the beholding that only righteousnes of al Gods children in Christ which commeth no other wayes but by the forgeuenes of sinnes through the only faith of Christ They are by the places already alleaged Rom. 3 Galat. 3 manifestly euidently conuinced yet for the further satisfying of the reader I wil briefly ad something more These men in their first iustificatiō as they cal it or the first grace as the schole mē terme it deny remissiō of sin to be our iustificatiō but say that it is such a sanctification of the soule as therby we are both cal led iust are so in deed so that by an iufused righteousnesse which they tearme Charitatem inherentem infused into that faith of ●urs found in our selues before we were iustified stirred vp by the grace of god first mouing vs thus they stil speake like the dragon Apoc. 13. not like the lamb who by the holy prophets aposties cōtinually say the remissiō of sinnes by the only faith of christ without workes is our iustification from time to time before God Psalm 32.51 Rom. 4 Col. ● For God hath set foorth Christ to be the continual pacifying of his Displesure through faith in his blud to declare hys righteousnes by the forgiuenes of sinnes And in the Euangelistes where sin is declared to be the cause of our infirmities and the deuils power in man so the remission of sinnes is the curing and healinge of all those infirmities and the ful delyuerance from the power and tirānie of the deuill whereby wee may euidently see that as sinne seperateth vs from hod Mat. 9 Mar. 2 Luk. 5

is found vnrighteous and altogether vncleane Vnto these two righteousnesses whereof the one is in God him selfe the other absolute in his lawe doe they refer all the places of scripture condemning mans works and righteousnes And do further acknowledge that man is vtterly vnable to fulfill the lawe in this perfection Then do they imagine an other righteousnes before God according to the rule of Gods iustice tempered and framed to our infirmities to be the rule of our life By this neither bicause no man fulfilleth euery part thereof is any man iustified they confesse Then after this diuisiō they proceede vnto others wherein they would seme to mislike the Scholemens corruptiō in this matter of Iustification for being pressed with the manyfest light of the word in this poynt so farre as they can not denye vs to be iustified only through Christ yet hauing their harts hardned Exod. 7.8 they do with Iames and Iamores withstande the truth seeking still by showe of newe words strange termes to couer the vgly opinion of the schole●●en concerning iusrification and to se● a newe colour thereon for it is the very foundation of all popery and popisl● abominations Therfore with all d●igence do they garnish it as the three vncleane spirites proceding out of the Dragons the beaste● and false prophets mouth Apoc. 16. will giue thē vtterance Some of them as Albertus Pighius ●ighius de iust ●ickaus coutra ●utherum Conc. Trid. ses 6 ●a de inerem custi Can. 9 10.11.12. ●narau in Conc. ●rid Ekchius and others of their time deuide Iustification into two paries whereof the first they wholly attributs vnto Christ the seconde they appoint vnto them selues as the disposers thereof Others of them as the Couneel of Trident Alphonsus the Censure of Colen Andradius with this last broode of the Iebusiticall locustes by a distinction make two iustifications which they call primam secundam the first and the second But before I enter the description of this second diuision for breuitie sake and to auoyde tedious repetitions I will diseouer the first whereof as it is saide they make two parts one belonging vnto Christ as the onely worker thereof the other belonging vnto them selues as the disposers of the thing already wroughte and offered vnto them by Christ Concerning the first part that belonging vnto Christe Conc. Trid scs● 6. they say that by his death and bloudsheding we are redeemed from the captiuitie of the diuel and eternall death and reconciled vnto God and beeing voide of al righteousnes in our selues in him and through his righteousnes onely we are iustified that he only may be our iustification redemption and sanctification before God and this without anye deserte of ours Albert. Pigh de fide iustificas And therefore in this parte belonging vnto Christe Vnicum nobis salutis nostrae solidum est fundamentum ●ighiusibidem He is the onely sure groundworke of our saluation In the respect of this part of our redemption Ibide 〈◊〉 saluation quatenus ex Deo Christo as Pighius and other she Papists cōtesse in so much as it is of God and Christe Shērwin confesseth ther was nothing of him or in him but sinne and that he onely trusted to be saued by the death and bloudsheding of Christ But now touching the application hereof which is she second parte Sherwin and the rest chalenge vnto them selues so leaue Christ but one parte of our iustification and in this point standeth the confrouersie betwene them and vs concerning our iustification and with Sing subtiltle they beguile them selues and others Therefore that this subtilty may plainely appeare vnto the very ignorāt here foloweth Pighias his owne wordes concerning this matter Hactenus de redemptionis ac salutis nostrae in Christo nobis redditae misterio c. Vt existimo satis applicatum est nunc de eodē quarenus ex nobis pendet c. Hitherto hath it as I thinke bin sufficiently entreated of the mysterie of our redemption as it is geuen vnto vs in Christe and now will we handle it in that which depedeth vpon our selues And this parte they terme the disposing cause of our saluation P●●bius de fide 〈◊〉 which they say standeth vpō two branches namely faith and workes in those which be of yeres of discretiō But in children they say that the 〈…〉 of ●●ptisme is the disposing cause and therefore they wickedly denie saluation vnto children departing before baptisme I●●●●● de sacra●●●●● fol. 200. Their fayth they diuide into two sorts that is in fidem acquisitam infusam Acquisitam they define to be an habite of the minde whereby we certenly without wauering assent vnto those things which are from God eyther in his worde or by tradition reuealed vnto the Church for our saluation And they call suche a faith the Catholike faith whiche is of our selues say they and stādeth of the assent of our will and reason and so is it a perfecte faith depending greatly vpon mans freewill And these two partes are diuers things and are distinguished yea somtime seperated from workes from fiducia which foloweth faith that worketh by loue and yet neuerthelesse is Catholike Conc. Trid. ses 6. Canon 6. ● and perfect but yet informis and so soone as workes are thereto ioyned they cal it formatam and so iustifieth For so long as it is informis that is without works it iustifieth not although it be both catholike and perfect which perfection as they say may be in sinners Now their catholike faith ioyned with workes which they call a formed faith they call their preparatiues 〈◊〉 oure saluation and these preparatiues they terine the disposing cause of our saluation wherby we receiue the holy ghost ether in hearing the worde or without the word by the sacraments Pighius de side iustitia and wheresoeuer these disposing causes are present ther the holy ghost is neuer absent and where they be not there is the holy Ghost absent And thus say they doth God impute our saluation vnto our workes in respect of that part depending vpon our selues Thus iustification Cone Trid ses 6. cap. 6. Tal Tilmus esacra lib. 4. which is temission of sinnes reuouation and sanctification folowe the preparing and disposing causes by a voluntarye receuling of grace For say they we are iustified by faith and charilie together as the disposing cause of our iustification or as the necessarye meanes to obteine grace of iustification but rather by charitie then by faith because charitie goeth before our iustification as a necessary cause to obteine at Gods hand in Christ the grace of iustification and adoption of his children And further they affirme that God doth first require our owne workes vnto whiche he proiniseth that his grace shall not be wanting For although Christ be made the full parfeet and sufficient cause of our iustification in so muche as in