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	justify_v	righteousness_n	6,227	5	8.2608	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43978	De corpore politico, or, The elements of law, moral and politick with discourses upon severall heads, as of [brace] the law of nature, oathes and covenants, several kinds of government : with the changes and revolutions of them / by Tho. Hobbs of Malmsbury.	Hobbes, Thomas, 1588-1679.	1652 (1652)	Wing H2221; ESTC R41339	83,707	190

declared out of the Holy Scriptures as matter of Faith but the Belief of those Fundamental Articles before set forth neverthelesse there are required other things as matter of obedience For as it is not enough in Temporal Kingdoms to avoid the punishment which Kings may inflict to acknowledge the Right and Title of the King without Obedience also to his Laws So also it is not enough to acknowledge our Saviour Christ to be the King of Heaven in which consisteth Christian Faith unless also we endeavour to obey his Lawes which are the Lawes of the Kingdome of Heaven in which consisteth Christian Obedience And forasmuch as the Laws of the Kingdom of Heaven are the Laws of Nature as hath been shewed Part. 1. Chap. 5. not only Faith but also the Observation of the Law of Nature which is that for which a man is called Just or Righteous in that sense in which Justice is taken not for the Absence of Guilt but for the Endeavor and constant Will to do that which is Just not only Faith but this Justice which also from the effect thereof is called Repentance and sometimes Works is necessary to salvation So that Faith and Justice do both concur thereto and in the several acceptation of this word Justification are properly said both of them to justifie and the want of either of them is properly said to condemn For not only he that resisteth a King upon doubt of his Titl● but also he that doth it upon the inordinatenesse of his Passions deserveth punishment And when Faith and Works are separated not only the Faith is called Dead without Works but also Works are called Dead Works without Faith And therefore S. James Chap. 2.17 saith Even so the Faith if it have no works is dead in it self and vers. 26. For as the Body without the Spirit is dead even so Faith without works is dead And S. Paul Heb. 6.1 calleth Works without Faith Dead Works where he saith Not laying again the Foundation of Repentance from Dead Works And by these Dead Works is understood not the Obedience and Justice of the inward Man but the opus operatum or external Action proceeding from fear of punishment or from vain glory and desire to be honoured of men and these may be separated from Faith and conduce no way to a Mans Justification And for that cause S. Paul Rom. 4. excludeth the Righteousness of the Law from having part in the Justification of a sinner For by the Law of Moses which is applyed to mens Actions and requireth the Absence of Guilt all men living are liable to Damnation and therefore no man is iustified by Works but by Faith only But if Workes be taken for the endeavour to doe them that is if the Will be taken for the Deed or Internal for External Righteousness then doe works contribute to Salvation And then taketh place that of S. James Chap. 2.24 Ye see then how that of works a man is iustisted and not of faith only And both of these are ioyned to salvation as in S. Mark 1.5 Repent and believe the Gospel And Luk. 18.18 when a certain Ruler asked our Saviour what he ought to doe to inherit eternal life he propounded to him the keeping of the Commandements which when the Ruler said he had kept he propounded to him the Faith Sell all that thou hast and fellow me And Joh. 3.36 He that beleeveth in the Son hath everlasting life And He that obeyeth not the Son shall not see life Where he manifestly ioyneth Obedience and Faith together And Rom 1.17 The Just shall live by Faith not every one but the Just For also the Devils beleeve and tremble But though both Faith and Justice meaning still by Justice not absence of Guilt but the Good Intentions of the Mind which is called Righteousness by God that taketh the Will for the Deed be both of them said to iustifie yet are their Parts in the Act of Justification to be distinguished For Justice is said to iustifie not because it absolveth but because it denominates him Just and setteth him in an estate or capacity of salvation whensoever he shal have Faith But faith is said to justifie that is to absolve because by it a iust man is absolved of and forgiven his uniust Actions And thus are reconciled the places of S. Paul and S. James that Faith only iustifieth and A man is iustified by Faith onely and shewed how Faith and Repentance must concur to salvation 11. These things considered it will easily appear That under the Soveraign power of a Christian Common VVealth there is no Danger of Damnation from simple Obedience to Humane Lawes for in that the Soveraign alloweth Christianity no man is compelled to renounce that Faith which is enough for his Salvation that is to say the Fundamental Points And for other Points seeing they are not neces●ary to salvation if we conform our Actions to the Lawes we do not only what we are allowed but also what we are commanded by the Law of Nature which is the morall Law taught by our Saviour Himself And it is part of that Obedience which must concur to our Salvation 12. And though it be true whatsoever a man doth against his Conscience is sin yet the Obedience in these Cases is neither sin nor against the Conscience For the Conscience being nothing else but a Mans setled judgement and Opinion when he hath once transferred his Right of Judging to another that which shall be commanded is no lesse his Judgement then the Judgement of that other So that in Obedience to Lawes a man doth still according to his owne Conscience but not his private Conscience And whatsoever is done contrary to private Conscience is then a Sin when the Lawes have left him to his own liberty and never else And then whatsoever a man doth not only believing it is ill done but doubting whether it be ill or not is done ill in case he may lawfully omit the doing 13. And as it hath been proved that a man must submit his Opinions in matter of Controversie to the Authority of the Common Wealth so also is the same confest by the practice of every one of them that otherwise deny it For who is there differing in Opinion from another and thinking himself to be in the right and the other in the wrong that would not think it reasonable if he be of the same Opinion that the whole State alloweth that the other should submit his opinion also thereunto or that would not be content if not that one or a few men yet all the Divines of a whole Nation or at least an Assembly of all those he liketh should have the Power to determine all the Controversies of Religion or who is there that would not bee content to submit his Opinions either to the Pope or to a Genenerall Councel or to a Provincial Councel or to a Presbyterie of his owne Nation And yet in all these Cases hee submitteth

himselfe to no greater then Humane Authoritie Nor can a man bee said to submit himselfe to Holy Scripture that doth not submit himselfe to some or other for the Interpretation thereof Or why should there bee any Church Government at all instituted if the Scripture it selfe could doe the Office of a Judge in Controversies of Faith But the Truth is apparent by continuall Experience that men seeke not onely Liberty of Conscience but of their Actions nor that onely but a farther Liberty of perswading others to their Opinions nor that onely for every man desireth that the Soveraign Authoritie should admit no other Opinions to bee maintained but such as hee himselfe holdeth 14. The difficulty therefore of obeying both God and Man in a Christian Common Wealth is none All the difficulty resteth in this Point Whether hee that hath received the Faith of Christ having before subiected himselfe to the Authoritie of an Infidell bee discharged of his Obedience thereby or not in matters of Religion In which case it seemeth reasonable to thinke that since all Covenants of Obedience are entred into for the preservation preservation of a mans life if a man be content without Resistance to lay down his life rather then obey the commands of an Infidel in so hard a Case he hath sufficiently discharged himself thereof For no Covenant bindeth farther then to endeavour and if a man cannot assure himself to perform a iust Duty when thereby he is assured of present Death much less it can be expected that a man should perform that for which he believeth in his heart he shall be damned eternally And thus much concerning the Scruple of Conscience that may arise concerning Obedience to Humane Lawes in them that interpret the Law of God to themselves It remaineth to remove the same scruple from them that submit their controversies to others not ordained thereunto by the Soveraign Authority And this I refer to the Chapter following CHAP. VII 1. The Questions propounded who are the Magistrates in the Kingdome of Christ 2. The Questions exemplified in the Controversies between Moses and Aaron and between Moses and Corah 3. Amongst the Jews the Power Temporal and Spiritual in the same Hand 4. Parallel of the Twelve Princes of Israel and the twelve Apostles 5. Parallel of Seventy Elders and Seventy Disciples 6. The Hierarchy of the Church in our Saviours time consisted in the Twelve and in the Seventy 7. Why Christ ordained not Priests for Sacrifices as Moses did 8. The Hierarchy of the Church in the Apostles time Apostles Bishops and Priests 9. The Preaching of the Gospel was not commanding but perswading 10. Excommunication Soveraignes immediate Rulers Ecclesiasticall under Christ 11. That no man hath any just Pretence of Religion against Obedience to Common-VVealth God speaketh to Man by his Vicegerents IN the former Chapter have been removed those difficulties opposing our Obedience to Humane Authority which arise from misunderstanding of our Saviours Title and Lawes in the former whereof namely his Title consisteth our Faith and in the latter our Justice Now they who differ not amongst themselves concerning his Title and Lawes may neverthelesse have different opinions concerning his Magistrates and the Au●hority he hath given them And this is the cause why many Christians have denyed Obedience to their Princes pretending that our Saviour Christ hath not given this Magistracy to them but to others As for example some say to the Pope universally some to a Synod Aristocratical Some to a Synod Democraticall in every several Common VVealth and the Magistrates of Christ being they by whom he speaketh the Question is Whether he ●peak unto us by the Pope or by Convocations of Bishops and Ministers or by Them that have the Soveraign Power in every Common-Wealth 2. This Controversie was the cause of those two Mutinies that happened against Moses in the Wilderness The first by Aaron and his Sister Miriam who took upon them to censure Moses for marrying an Ethiopian woman And the state of the Question between them and Moses they set forth Numb. 12.2 in these words VVhat hath the Lord spoken but only by Moses hath be not spoken also by us and the Lord heard this c. and punished the same in Miriam forgiving Aaron upon his Repentance And this is the case of all them that set up the Priest-hood against the Soveraignty The other was of Corah Dathan and Abiram who with two hundred and fifty Captains gathered themselves together against Moses and against Aaron The state of their Controversie was this Whether God were not with the Multitude as well as with Moses and every man as holy as he For Numb. 16.3 thus they say You take too much upon you seeing all the Congregation is holy every one of them and the Lord is amongst them wherefore then lift ye your selves above the Congregation of the Lord And this is the case of them that set up their private Consciences and unite themselves to take the Government of Religion out of the hands of Him or Them that have the Soveraign Power of the Common Wealth which how well it pleaseth God may appear by the hideous punishment of Corah and his Complices 3. In the Government therefore of Moses there was no power neither Civil nor Spiritual that was not derived from him Nor in the State of Israel under Kings was there any Earthly Power by which those Kings were compellable to any thing or any Subiect allowed to resist them in any case whatsoever For though the Prophets by extraordinary calling did often admonish and threaten them yet they had no Authority over them And therefore amongst the Jews the power Spirituall and Temporall was alwayes in the same Hand 4. Our Saviour Christ as he was the rightful King of the Jewes in particular as well as King of the Kingdome of Heaven in the ordaining of Magistrates received that form of Policy which was used by Moses According to the number of the Children of Jacob Moses tooke unto him by the appointment of God Numb. 1.4 twelve men every one of the chief of their Tribe which were to assist him in the Muster of Israel And these twelve vers. 24. are called the Princes of Israel Twelve men every one for the house of their Fathers which are said also Numb. 7.2 To be heads over the Houses ●f their Fathers and Princes of the Tribes and ●ver them that were numbred And these were every one equall amongst themselves In like manner our Saviour tooke unto him Twelve Apostles to be next unto him in Authority of whom he saith Matth. 19.28 When the Son of Man shall sit in the Throne of his Maiesty ye shall follow me in the Regeneration shall sit also upon Twelve Thrones and iudge the Twelve Tribes of Israel And concerning the equality of the Twelve Apostles amongst themselves our Saviour saith Matth. 20.25 Ye know that the Lords of the Gentiles have Domination over them c. vers. 26. But