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	salvation_n	3,033	5	8.0315	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A31347	A Catholick pill to purge popery with a preparatory preface, obviating the growing malignity of popery against Catholick Christianity / by a true son of the Catholick apostolick church.	True son of the Catholick apostolick church.	1677 (1677)	Wing C1495; ESTC R15262	39,661	102

whom the debt is due so none can forgive sins but God only against whom the sin is committed Psal 51.4 The power of binding and loosing committed to the Apostles and Ministers of the Word is by declaring the will and pleasure of God out of his Word both to pronounce forgiveness of sins to all that are truly penitent and the retaining of them to the impenitent The Pope and his Clergy are never able to prove themselves to be the true Ministers of Christ and they cannot so much as challenge this latter authority and power to themselves much less the former which is proper to God only The motive or impulsive cause which moved God to justifie us was not any thing in us but only the grace of God that is the free good will and pleasure of God Rom. 3.24 Ephes 2.8 Tit. 3.5 7. They teach that we are not justified by grace only but by works also that is by the merit of our works And to this end they have of late years devised a first and second Justification The first is when a sinner of an evil man is made a good man and this they say cometh only of Gods mercy by the merit of Christ The second is when one of a good or just man is made better and more just and this proceedeth from works But we are to know that there are not two kinds of justification a first and second but one and the same justification considered in different respects In respect of Gods actual acceptation of a mans person justification is absolute but in respect of the actual application and manifestation of Gods acceptation unto a mans conscience justication is by parts and degrees Master Scudder on the Lords Prayer pag. 303. to 390. And further we are to note that the Papists second justification is no other then sanctification which is an effect and fruit of justification the which is imperfect and not able to justifie us before God The material cause of our justification is the active and passive righteousness and obedience of Jesus Christ his inherent holiness his fulfilling of the Law his death sacrifice and full satisfaction The formal cause or the form of justification is the righteousness of Christ imputed of God unto us 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 doctine that Men are justified by the imputation of the righteousness of Christ which righteousness is not in us but in Christ The Rhemists call it a new no justice a phantastical apprehension of that which is not Rhem. on Rom. 3. Sect. 7. They hold them accursed that so affirm and teach And they teach that the only formal cause of our justification is the justice of God whereby we are not reputed and accounted just but are made just ind●●d and this 〈◊〉 is that which every man hath within himself and is inherent in him Concil Trid. Sess 6. cap. 10 113 Rhem. on Phil. chap. 3 Sect. 3. The instrumental cause of justification on our part 〈◊〉 true and lively faith whereby we receive and apply unto our selves the mercy of God Christ Jesus and all his benefits resting upon him alo●● for salvation They teach that saith doth not justifie as an instrument in apprehending the righteousness of Christ but as a proper and true cause is actually justifieth by the dignity worthiness and meritorious work thereof Bellar. l. 1. de ●u●●●cat cap. 17. They teach also that saith is not the only cause of our justification but that there are oth●r also as hope charity 〈◊〉 deeds and other vertues yea they say that works are more 〈◊〉 then faith in the matter of justification and pronounce him 〈◊〉 that shall say a 〈…〉 justified only by faith Rhem. 〈◊〉 Rom 8. Sect. 6. and 〈◊〉 J●m 2. Sect. 7. B●●● l. 〈◊〉 de J●●●● c. 13. ●●●●l ●●il Se●● 〈◊〉 C●n. 9. These and other s●●h like th●●g they 〈◊〉 contrary to the Doctrine of j●s●●fi●ation which is a 〈◊〉 ground of Religion And if therewere no more points of difference between us these were sufficient to keep us from uniting of our Religions for hereby the Church of Rome doth raze the very foundation C. You said before that we are justified freely I would know how this can be if we be justified by the righteousness and for the merit of Christ M. Because the Decree of God the Father for our Redemption is free and we pay nothing again to God of our own And therefore by the word freely our merits are excluded but not Christs By which it appeareth that in respect of our selves we are justified freely of Gods meer mercy and grace without any respect of our own righteousness or worthiness but yet through Christ and for his righteousness and obedience imputed to us both which are signified by the Apostle Rom. 3.23 24. C. Shew me I pray you what is meant by Merit what the Doctrine of the Papists is concerning merit and whether that our works be meritorious or no. M. By Merit we understand any thing or any work whereby Gods favor and life everlasting is procured and that for the dignity and excellency of the work or thing done Now the true merit whereby we look to attain the favor of God and life everlasting is to be found in the person of Christ alone in whom God ●s well pleased The Papists make two kinds of merit the merit of the person and the merit of the work The merit of the person is as they say a dignity in the person whereby it is worthy of life everlasting The merit of the work is a dignity or excellency in the work whereby it is made fit and enabled to deserve a life everlasting for the doer of the work See Rhem. on Rom. 8. Sect. 5. We now do renounce our own personal merits and all merit of our own works and rely only upon the merits of Christ and we hold that no works of ours can merit That no man by any works of his can merit may be proved by the properties and conditions that must be in a work meritorious and they are five First the work must be absolutely perfect but all our works are unperfect as well in parts as in degrees of accomplishment In parts because we omit many things which the Law prescribeth and do many evil things which the Law prohibiteth In deg●ees because the works of the Saints are unc●e●n Esay 46.6 Phil. 3.8 Secondly a man must do the work of himself and by himself for if it be done by th● help of another the merit doth not properly belong to the doer But the good works which we do are not ours but are wrought by God in us Thirdly a man must do the work of his own free-will and pleasure not of due debt for when we do that which we are bound to do we do no more but our duty But whatsoever we do we do it as poor debtors we are miserable Bankrupts

suffered c. by which he hath made a full and perfect satisfaction for the sins of his elect and for the whole punishment thereof both ete●●al and temporal The Papists teach that Christ hath satisfied for sins going before baptism but concerning sins following baptism the fault is remitted by the passion of Christ the punishment which of infinite is made finite is to be satisfied for by men themselves either here or in Purgatory that is men themselves must satisfie the justice of God for the temporal punishment of their offences either on earth or in Purgatory There is say they a certain infernal place in the earth called Purgatory in the which as in a prison house the souls which were not fully purged in this life are there cleansed and purged by fire before they can be received into heaven Bell. de Purgat lib. 1. cap. 1. cap. 3. lib. 2. cap. 6. Rhem. on 1 Cor. 3. Sect. 4. They say also that it is an Article of Faith to believe that there is a Purgatory and that he which believes it not is sure to go to hell Bellar. ibid. l. 1. c. 15. But this is so far from being an Article of Faith as that it is a meer fable and contrary to an Article of Faith The blood of Christ is the Purgatory of our sins 1 John 1 7. Afflictions are called the fiery tryal 1 Pet. 1.7 4.12 whereby we are cleansed from our corruption as gold is from the dress by fire No other Purgatory is to be found in Scriptures The Scriptures mention but two sorts of men believers and unbelievers and but two places after this for them heaven for the one and hell for the other Luke 16.25 26. John 3.36 Revel 20.14 15. 21 7 8. They that die in the Lord rest from their labors which cannot be true if any of them go to Purgatory Their works follow them that is the reward of their works Revel 14.13 If any man should have gone to Purgatory then the thief upon the Cross had gone thither who repenting at his end wanted time to make satisfaction for the temporal punishment of his sins but Christ said to him To day shalt thou be with me in Paradise The Doctrine of Purgatory came into the Church out of the Heathen Writers for the Philosophers and Poets were the first that ever wrote of it and Popish Purgatory was unknown to the Fathers many hundred years after Christ Perkins 2. Vol. 568 569. C. If Purgatory be but a fable contrary to an Article of Faith then what is the cause that the Church of Rome so stifly maintain it M. There is great cause why they should so do for it keeps in the fire in the Popes Kitchin for if the fire of Purgatory were not great the fire in the Popes Kitchin would be but small for by this means they have store of Mony for Pardons Masses Diriges and other such like Trumperies DIALOGUE 5. C. Do they teach any thing else contrary to the Creed M. Yes The sixth Article saith that Christ ascended into Heaven c. and the Scriptures say that the Heavens must contain him c. Acts 1.11 3.21 They teach contrary hereunto namely that Christ is corporally present in the Sacrament and that in many places at once The which is contrary to the nature of a true body and contrary to the nature of the Sacrament which is a remembrance of Christ Virgilius against Eutychus lib. 4. saith thus When it that is the flesh of Christ was on earth it was not in Heaven and because it is now in Heaven it is not on Earth This is the Catholick Faith and consession It is an Article of Faith to believe the Catholick Church and faith is the evidence of things not seen Heb. 11.1 Therefore the Catholick Church is always unto the world invisible and not to be espied but by the eyes of Faith because things se●n are not believed The Papists teach that the Catholick Church is and hath been always visible Rhem. on Mat 5. Sect. 3. The Church is said to be Catholick that is universal because it is not tied to any one special place but is spread abroad over the face of the earth They tie it to Rome alone which can be but a particular Church and not Universal In the Church there is a Communion of Saints and these are they that are sanctified by the blood and Spirit of Christ having the perfect holiness of Christ put upon them by imputation of Faith and the quality of imperfect holiness poured into their heart by the spirit of sanctification And such are the Faithful here on earth 1 Cor. 1.2 Psal 16.2 The Papists acknowledge none to be Saints but such as are in heaven They teach that the Pope can canonize Saints whereas to make one a Saint is only the work of God 1 Cor. 11. The Pope hath canonized many that indeed were never true Saints of God but wicked men and rank Traitors to their Princes as Becket with many others This canonizing of Saints was never heard of with the Fathers until the year Eight hundred and eighty and then Adrian took up this authority And Alexander the Third after him confirmed it in his decrees In the Creed we profess to believe the forgiveness of sins that is I believe that God for Christ his sake doth freely forgive the sins of his Elect and my sins also And herein consisteth our justification namely in this free forgiveness of our sins and the imputation of Christs righteousness to us The Papists teach many things contrary to this Article First That men are to make satisfaction for their sins Now satisfaction for sins and forgiveness of sins are contraries If we satisfie in our own person we are not justified freely if we be justified freely as most certainly we are Rom. 3.23 then we make no satisfaction at all If a man can satisfie and pay a debt then he needs no forgiveness but if the debt be forgiven him then it is plain that there is no satisfaction made The satisfaction for our sins was made by Christ and not by us C. Did not the Ancient Fathers teach men to make satisfaction for their sin M. The satisfaction which they maintained was an Ecclesiastical and publick mulct or penalty imposed upon notorious offenders thereby to testifie their repentance and to satisfie the Church whom they had offended Perkins 1. Vol. 577 c. 2. vol 165. 2. D. 166. The efficient cause of our justification is God alone It is God only that forgiveth our sins Esay 43.25 Mark 2.7 Rom. 8.33 They teach that the Pope can forgive sins and we know that he gives pardons not only for the time past but also for the time to come yea they teach that priests have right to remit sins and they alledge these places to prove to it Matth. 16.19 John 10.23 Now we are to note this that as none can forgive a debt but the party to