Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	formal_a	grace_n	justification_n	1,818	5	9.4473	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15082	A replie to Iesuit Fishers answere to certain questions propou[n]ded by his most gratious Matie: King Iames By Francis White D: of Div· deane of Carlile, chaplaine to his Matie. Hereunto is annexed, a conference of the right: R:B: of St Dauids wth the same Iesuit*	White, Francis, 1564?-1638.; Laud, William, 1573-1645.; Baylie, Richard, b. 1585 or 6, attributed name.; Cockson, Thomas, engraver.; Fisher, John, 1569-1641.	1624 (1624)	STC 25382; ESTC S122241	841,497	706

part onely is immediately the Word of God and the other part is a collection arising vpon reflection and obseruation of a mans owne qualities and actions and the conclusion is more or lesse certaine according to the condition of the second Proposition Fourthly The certaintie and assurance of their owne particular Iustification which iust persons attaine vnto is reduced by vs to certaintie and assurance of Faith because one ground thereof is a Proposition or Sentence mediately Diuine the other is inferred and concluded from that which is Diuine for the Rule by which a man discerneth himselfe to beleeue and repent is the Doctrine of Gods Word declaring the qualitie of Faith and Repentance Many Pontificians maintaine That this Proposition to wit Pope Gregorie the fifteenth is S. Peters Successor is of Faith and yet the same is not an immediate Diuine Reuelation and the collection thereof from that which is reuealed is lesse euident and certaine than that which a iust person maketh concerning his owne particular Faith and Charitie Fiftly The difference betweene some learned Papists who liued since the Trident Councell and vs concerning this Question is very small if it be any at all for they maintaine That iust persons may haue a true and certaine assurance without distrustfull doubting of their Iustification and that infused Faith enclineth and leadeth immediately to this certaintie and assurance And it is worthie obseruation which Andreas Vega deliuereth concerning the Trident Councell saying Non negat sciri hoc posse per fidem sed tantum negat sciri hoc posse certitudine fidei The Councell denyeth not that one may be able to know by Faith that he is in the state of Grace but it denyeth onely that this can be knowne by certaintie of Faith It is also remarkable That whiles the Romists accuse vs about the definition of iustifying Faith they forget the Beame which is in their owne eye for they make such a Faith the foundation of true Iustification as is common with Deuils Iam. 2. 19. and which according to their owne Doctrine is no true Vertue It is saith Michael Palacius a great Question and as yet vndecided among vs Whether Faith be a true Vertue or not and Albertus thinketh it is not properly a Vertue but onely improperly Aquinas It hath not a perfect Act and therefore it cannot be a Vertue The like is affirmed by Bonauenture Durand Archangelus Rubeo c. And the same is manifest by reason For Vertue is a good qualitie making the person in whom it is seated and his actions good and the Faith which the holy Scripture and the antient Fathers require to Iustification purifieth the heart Acts 15.9 and impelleth vnto righteousnesse Heb. 11. 33. But informed Catholike Faith performeth none of these things Iam. 2. 17. And therefore the Romists depart from the Scripture and from Antiquitie when they appoint a dead and informed Faith which is no Vertue to be the foundation of true Iustification Lastly Our Doctrine concerning the forme and manner of Iustification is the same which Peter Lombard the Maister of the Schoole affirmed to be Orthodoxall in his dayes His words are these Wee are said also to be iustified by the death of Christ because by the Faith of his Death wee are cleansed from our sinnes Whereupon the Apostle saith The righteousnesse of God is by the Faith of Iesus Christ Rom. 3. 22. whom God hath set forth to be a propitiation through Faith in his bloud Verse 25. that is through Faith of his Passion euen as in times past they which were bitten of fierie Serpents were made whole by looking vpon the Brazen Serpent which was raysed vpon a peece of Wood. If therefore wee by the aspect of Faith rightly behold him who was hanged vpon a Tree for vs wee are loosed from the bonds of Sathan to wit from our sinnes 〈◊〉 Vega affirmeth That many Romane Doctors in former dayes denyed that men were formally iustified by any created qualitie inhaerent but onely by the free grace and fauour of God accepting man and imparting the righteousnesse of Christ vnto him And that vntill the Trident Councell the present Doctrine of Pontificians concerning the formall cause of Iustification was onely receiued as probable And before the said Councell many learned Papists to wit Albertus Pighius the Councell of Colen set forth by Gropper Antididagma Coloniense Conradus Clingius c. maintained our Doctrine concerning the formall cause of Iustification and were not condemned of Heresie by the Romane Church Wherefore the same cannot in these dayes be a fundamentall Error in vs. IESVIT FIftly Their extenuating the value of the price of our Redemption not making it sufficient to giue inward sanctitie and puritie to mens soules nor to rayse the good Workes of Gods children to a due proportion with their reward ANSWER NO Christian Church euer prised the oblation and merits of Christ more highly and religiously than wee Heb. 10. 14. Eph. 5.2 Acts 4. 12. Ioh. 1.29 and wee firmely beleeue the inestimable price and vertue thereof for mans Redemption Sanctification Iustification and Glorification 1. Cor. 1. 30. And in particular wee beleeue expressely and contrarie to our Aduersaries accusation That the same is all-sufficient to iustifie a sinner in the sight of God and to giue true and inhaerent sanctitie and puritie to mens soules and actions first in this life sanctitie and puritie secundum statum viae according to the condition of mans wayfaring state secondly in the life to come sanctitie and puritie of perfect righteousnesse without error or sinne And we beleeue that the Sacrifice of Christ vpon the Crosse effecteth all this both by way of merit and influence Rom. 6. 3 4 5. Ioh. 15. 1. c. What then doth this Popish Momus accuse in our Doctrine I suppose his owne fancie for it is ordinarie with Papals to calumniate saying That wee hold Good workes to be mortall sinnes and that they are Vertues onely by extrinsecall denomination and hee is also offended that wee make not Good workes properly and condignely meritorious Concerning the first I referre my Reader to the words of Melancthon and Beza who treating of this Question speake as followeth Although the workes of regenerate persons are not so perfect and good as that they are able to merit eternall life yet they are truly good because they proceed from the Holy Ghost who purisieth the heart by Faith and because God is glorified by them and wee our selues receiue excellent fruit by them c. The same are good in regard of their obiect forme efficient and end Psal. 119. 167. Galath 5.22 Phil. 2.13 1. Cor. 10.31 They are good fruits opposed to euill fruits Matth. 7.17 workes of Light opposed to workes of Darknesse Eph. 5.9 a spirituall Sacrifice acceptable to God Phil. 4.18 And the same are truly good non comparatione scelerum not

haue vs reade touching his owne sayings and workes this hee commanded the Euangelists as it were his owne hands to write And in another place Although Christ spake and wrought some things which are not written yet those things which seemed vnto him sufficient to the saluation of beleeuers were selected to be written Saint Cyrill also affirmeth that all things which Christ did are not written but so much as holy writers iudged sufficient both for good manners and godly faith to the end that we shining in right faith good workes and vertue may attaine the heauenly Kingdome By the iudgement of these Fathers the holy Euangelists committed to writing so much of our Sauiours Doctrine and deeds as is sufficient for people to know that they may bee illustrious in faith and vertue and by the light whereof they may come to saluation In these things therefore the Euangelists did not cursorily touch matters but largely and fully deliuer them Secondly if the Scriptures containe all things sufficient to saluation yea more than is sufficient then the Apostles in their Scriptures did not cursorily or by the way onely touch matters But the first is affirmed both by the Fathers and confessed by some learned Papists Vincent 〈◊〉 The Canon of the Scripture is perfit and in it selfe sufficient for all matters yea more than sufficient Antonius Perez Pentateuch fidei vol. 4. c. 21. If the Scripture be compared and applied with things which faith teacheth as necessarie to saluation the same is apparently redundant and superfluous according to the nature of a rule because there be many things yea most things in the same the knowledge whereof is vnnecessarie But if the Scripture containe many 〈◊〉 superfluous and more than is needfull it is improbable 〈◊〉 thinke that it is imperfect in Principals or deliuereth them 〈◊〉 onely or by the way Thirdly the variety and multitude of points and doctrines of faith and good manners and the often repeating and declaring of them in the holy Scriptures prooueth that the Apostles 〈◊〉 fully and perfectly deliuer in their writings the whole 〈◊〉 of Christian faith and not onely cursorily touch them For all supernaturall veritie concerning the sacred Deitie Trinitie diuine Attributes and Operations Creation of the world c. is taught in holy Scripture In like manner the whole doctrine of faith concerning the Incarnation Person and Office of Christ is reuealed vnto vs by holy Scripture And for this cause Saint Cyrill calleth the Scriptures Solos fontes veritatis The sole fountaines of veritie All things concerning Iustification Charitie and good workes being meerely supernaturall are taught in Scripture The doctrine of the Law Gospell Sacraments resurrection of the dead finall iudgement c. is intirely and fully reuealed in the holy Scriptures and the Church according to Saint Augustine hath onely two brests wherewith shee feedeth her children to wit the Scriptures of the Old and New Testament And that he alwayes vnderstandeth by the Old and New Testament the Scriptures of both appeareth by his words vpon Psal. 22. Aperi legamus c. Let vs open our Fathers last Testament and reade it And 〈◊〉 the great 〈◊〉 Apostolice 〈◊〉 nec non antiquorum Prophetarum 〈◊〉 plane 〈◊〉 de sensu Numinis The Euangelicall and Apostolicall bookes together with the Oracles of the antient Prophets doe plainely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euidently instruct vs concerning the minde of God And from all the former it is manifest that the Apostles writings are not patches and shreds onely of Apostolicall Doctrine as our 〈◊〉 against all antiquitie presumeth to affirme but the very substance and marrow of their whole Preaching containing the summe of the Gospell by faith and obedience whereof wee receiue euerlasting life And thus much touching the Antecedent of the Iesuits Argument The sequel of the former Argument which is Because without precedent instruction by vnwritten Tradition wee cannot be firmely assured that wee haue the right sence of the Scripture therefore the last and finall resolution is made vnto vnwritten Tradition and not into Scripture is inconsequent and the Antecedent proueth not the Consequent for precedent Tradition may bee necessarie to deliuer vnto vs the text of holy Scripture and Precpts how to expound and vse the same and by Tradition wee may receiue a Commentarie of some texts of holy Scripture yet euen as a Schollar although hee receiue the bookes of Euclid and Aristotle from a Master and precepts in what sort hee shall proceed in his studie and withall a Commentary declaring the meaning of these Authours yet hee doth not finally being made learned himselfe resolue his knowledge into the former but into the principles of these Arts themselues so likewise a nouice in faith receiueth the holy Scripture by Ministerie and Tradition of the Church and Precepts and Commentaries whereby hee is first inabled and afterwards holpen in the right exposition thereof yet after this Introduction by further studie and diligence hee collecteth Arguments from the Scripture it selfe and being instructed in the sence thereof he doth not finally resolue his beleefe into the Commentarie and Introduction but into the text or Doctrine of holy Scripture it selfe IESVIT Hence I may further inferre that Protestants haue not throughly pondered the place of the Apostle vnto Timothie which they 〈◊〉 vehemently vrge to prooue the sufficiencie of sole Scripture for euery man as though he had said absolutely that the Scriptures are able to instruct or make men wise vnto Saluation which he saith not but speaking particularly vnto Timothie saith They are able to instruct or make thee wise vnto saluation 〈◊〉 〈◊〉 hast been aforehand instructed by word of mouth and doost thereupon firmely beleeue all substantiall Doctrines and knowest all the necessarie practise of Christian Discipline ANSWER The Aduersarie in this passage vseth certaine Arguments to prooue that Protestants misunderstand the Text of S. Paul 2. Timoth. 3.15 16. when they vrge the same to maintaine the sufficiencie of sole Scripture to be a ground for all Christians finally to rest their faith vpon His first Argument is The Apostle saith not absolutely that the Scriptures are able to make all men wise vnto Saluation but particularly to Timothie a man instructed aforehand and formerly 〈◊〉 all substantiall grounds of Doctrine and Discipline they are able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make thee being such a one and so prepared wise c. To this I answere 1. That although sentences of holy Scripture are sometimes restrained to the personall or particular subiect of which they are first spoken yet this is not generall and when the same happeneth it must be prooued by better Arguments than by the bare Emphasis of a word For God said to Ioshua a man qualified aboue the ordinarie ranke I will not leaue thee nor forsake thee Ioshua 1. 5. yet the promise implied in this Text is generall and common to all iust

Ibid. cap. 2. Quas oues quem Gregem non solum tune Beatus 〈◊〉 Petrus sed nobiscum eas suscepit cumillo cas nos suscepimus omnes b Iren. lib. 4. cap. 43. Eis qui in Ecclesia sunt Presbyteris obaudire oporter his qui successionem habent ab Apostolis qui cum Episcopatus successione Charisma veritatis certum secundum placitum Patris acceperunt Ibid. cap. 44. Qui Apostolorum Doctrinam custodiunt Greg. Nazian Orat. 21. d. laud. Basil. Qui eandem Fidei doctrinam 〈◊〉 〈◊〉 quoque throni particeps est c. a Bellarm. d. Pontif Rom. praef Extrauag com l. 1. tit 9. d. Maior obed ca. vnam sanctam Subesse Rom. Pontifici omni humanae creaturae declaramus dicimus definimus pronunciam ' omnino esse de necessitate salutis Paul Cararia sum mor. Canon q. 2. ar 4. p. 4. n. 26. Non solum omnis fidelis populus verum etiam infidelis omnis rationalis creatura Papae imperio subiacet b Canus loc l. 6. c. 8. Romanum Pontif. Petrosucoedere non est perse quidem in Sacris literis Reuelatum Dried d. Ecclesia Dogm l. 4. c. 3. c Soto 4. Sent. Dist. 24. q. 2. ar 5. Nulli particulari Ecclesiae addixit neque aliunde institutio Christi circa hoc constat c. Cusan Concord Cath. l. 2. c. 34. pa. 599. Non 〈◊〉 probari Rom. Pontif. perpetuum Principem 〈◊〉 esse Succession in loco non 〈◊〉 〈◊〉 in 〈◊〉 AEneus Sylu. d. gest Basil. Concil l. 1. Ioannes 〈◊〉 The 〈◊〉 peritissimus glossam illam singularem quae Rom. Ecclesiam orbi praeponeret dixitse omnino contemnere beneque singularem esse quae tam fatua diceret indignumque fore vt illam quispiam 〈◊〉 c. a Chrys in Act. Apost Hom. 3. Petrus egit omnia ex communi Discipulorum 〈◊〉 nihil ex 〈◊〉 nihil cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Saint 〈◊〉 liued 30. yeeres after Saint Peter Baron annual to 1. An. 69. n. 1. to 2. Anno. 101. n. 2. 〈◊〉 Haer. 66. Praeterijt generatio Apostolorum à Petro inquam vsque ad 〈◊〉 Ioannem qui etiam 〈◊〉 〈◊〉 in mundo vsque ad 〈◊〉 tempora c Eusebius in his 〈◊〉 Historie speaketh no word of it Bulenger c. 〈◊〉 Si quando apud Eusebium aliosque nonnullos de potestate sedis Apostolicae Paulo obscurius agi videris Sic 〈◊〉 ante be 〈◊〉 illud 〈◊〉 seculum c. d 〈◊〉 apud Cypr. Ep. 75. Atque ego in hac parte 〈◊〉 indignor ad hanc tam apertam manifestam Stephani stultitiam quod qui sic de Episcopatus sui loco gloriatur se successionem Petri tenere contendit Tertul. d. pud c. 21. De tua nunc sententia quero vndè hoc 〈◊〉 Ecclesiae vsurpes Si quia dixerit Petro. Dominus super hanc Petram aedificabo Ecclesiam meam tibi dedi claues Regni caelorum velquaecunque alligaueris c. Qualis es euertens atque commutans manifestam Domini intenrionem personaliter hoc Petro conferentem super te inquit aedificabo Ecclesiam meam e Euseb. Hist. l. 5. c. 26. f Chalced. Concil Act. 16. ca. 28. Centum quinquaginta Dei amantiss Episc. sanctiss noua Roma throno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequalia 〈◊〉 〈◊〉 recte iudicantes vrbem quae imperio senatu honorata sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequalibus 〈◊〉 antiquiss Regina Roma priuilegijs fruatur etiam in rebus Ecclesiast non secus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac illa extolli magni fieri secundam post illam existentem g Greg. li. 4. Epist. 31. 32. 34. 38. 39. li. 6. Epist. 24. Cusan Concord Cath. li. 2. c. 34. h Graeci Asiani c. Nilus Archiepisc. 〈◊〉 l. c. d. Primat Papae a 〈◊〉 d. Spir. sanct ca. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damas. lib. 4. ca. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril in Iohan. li. 4. ca. 9. Ianua via in vitamsides est recursus quidam atquè reductio à corruptione in immortalitatem Aug. d. Temp. Serm. 181. Fides omnium bonorum est 〈◊〉 humanae salutis initium Sine hac nemo ad numerum 〈◊〉 Dei 〈◊〉 〈◊〉 sine 〈◊〉 in hoc seculo nec iustificationis consequitur gratiam nec in futuro possidebit vitam 〈◊〉 Fulgent d. Incarn Grat. c. 20. Vita nostra à fide sumit initium quia justus ex fide viuit 〈◊〉 Sum. li. 3. 〈◊〉 12. q. 2. Nos sequentes authoritatem Apostoli expositiones Sanctorum dicimus quod fides formata praecedit omnem aliam 〈◊〉 Origen sup c. 4. ep ad Rom. Aug. sup Psal. 31. Et d. Verb. Apost serm 22. b Meisner Anthrop Dec. 3. p. 329. Credimus peccata nobis esse remissa sed haec fides formalitèr non iustificat verum 〈◊〉 sequitur c Musculus loc com d. Remiss pecc sect 6. Discernendum est intèr eam gratiam Dei quae nullas habet adiectas conditiones qualis est quod Solem suum producit supèr bonos 〈◊〉 c. Et cam quae conditionaliter confertur ad quem modum remissio peccatorum nobis contingit d Beza Colloq Mompelgard pa. 471. Edit Tubing Consolatio quod adoptati sumus petenda est ex effectis spiritus sancti quandò videlicet sentimus in nobis eiusmodi motus spiritus sancti qui testificantur nos vetè regeneratos e Aug. d. Cor. Grat. c. 13. Quis ex multitudine fidelium quamdiu in hac mortalitate viuitur in numero 〈◊〉 se esse praesumat quià id occultari opus est in hoc loco vbi cauenda est elatio a Ioh. Ferus sup Math. 8. v. 8. Vera fides fiducialitèr accedit nòn dubitat Deū posse aut velle ca. 9. v. 2. Fides haec nihil aliud fuit quā fiducia in misericordiā Christi b The manner of this 〈◊〉 assent is Being humbled with sence of mine owne iniustice I beleeue that God will be mercifull vnto me and pardō all my sinnes for the merits of Christ my Sauior and I depend and relie only vpon the merits of my Rodeemer as vpon the prime cause of my iustification c Iansen Conc. Euang. c. 32 p. 206. Nomine fidei in Euangelijs cùm ei tribuitur salus aut consecutio omniū 〈◊〉 volumus compleri vtrumque nempè assensum illū firmum in credendis de Deo ac Christo fiduciam ex illius omnipotente bonitare conceptam Bernard ser. 3. d. Annunciat Nèc oleum misericordiae nisi in vase fiduciae ponis d 〈◊〉 Dicimus Fidem in disputatione Paudi de iustificatione accipi vt complectatur non solum 〈◊〉 verùm etiàm 〈◊〉 in Christum propitiatorem e Ferus sup Math. c. 8. citatur à Sixto Senensi Biblioth lib. 6. 〈◊〉 48. Non sempèr Fides est quod nos Fidem dicimus Fidem nos dicimus 〈◊〉