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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91998	A den of theeves discovered. Or certaine errours and false doctrines, delivered in a sermon at a visitation holden at Baldocke in the county of Hertford, Decemb. 9. 1641. By Henry Denne, curate at Pyrton in Hertfordshire. And since printed by his owne appointment. Contradicted justly by many of the auditors. And confuted by Thomas-Atvvood Rotherham, now rector of St John Zacharies, London, and sometimes vicar of Iclkeford in Hertfordshire, neare Hitchin. Here you have the point of iustification by free grace fully handled, together with many difficult places of Scriptnre [sic] (much abused) plainly expounded; and some speciall cases of conscience resolved, whereby the weakest Christian, in the greatest conflict, may gather true and solid comfort. With severall tables very necessary and usefull for the reader. Published by authority.	Rotherham, Thomas Atwood, d. 1657.	1643 (1643)	Wing R2000; Thomason E251_3; ESTC R212516	114,466	110

of faith viz. that there is one degree of justifying faith which in order of nature goes before (e) Fides justificans praecedit justificationem ipsam ut causa suum effectum sed fides justificationem apprehendens prehenssatio praesupponit ac sequitur justificationem ut actus objectum suum circa quod versatur Ames Medul pag. 119. Quod objicitur vim justificandi non esse fidei ex seipsa sed quatenus Christum recipit libenter admitto nam si per se vel intrinseca virtute ut loquuntur justificatet fides ut est semper debilis ac imperfecta non efficeret hoc nisi ex parte sic manca esset justitia quae frustulum salutis nobis conserret Nos quidem nihil tale imaginamur sed proprie loquendo Deum unum justificare dicimus deinde hoc idem transferimus ad Chrislum quia datus est nobis in justitiam Fidem vero quasi visi conferimus quia nisi exinaniti ad expetendam Christi gratiam aperto animae ore accedimus non sumus Christi capaces unde colligitur non detrahere nos Christi vim justificandi dum prius cum recipi fide docemus quam illius justitiam Calvin Institut lib. 3. cap. 11. Sect. 7. remission of sins by which we obtaine forgivenesse of sinnes and by which we are justifyed before God Act. 26.18 That they may receive forgivenesse of sinnes and inheritance among them which are sanctified by faith that is in me Act. 13.38 39. Through this man is preached unto you the forgivenesse of sinnes and by him all that beleeve are justifyed and there is another degree of justifying Faith which followeth after justification and remission of sinnes whereby we being perswaded and in some measure assured of the remission of our sinnes we are justified in the Court of Conscience this being an effect of justifying faith And this may be proved by that Scripture he makes use of to prove his declarative justification by Faith Rom. 5.1 Therefore being justified by Faith we have peace with God through our Lord Jesus Christ The Apostle (f) Ex hoc etīa leco certissimo a●gumento colligi potest justificationem ex sola fide Id autem constat ex effecto ad hunc modum Id per quod justificamur opo●ter ut nos pacatos reddat erga Dcum Pet. Mar. Com. in loc shewing that we are justifyed by Faith alone in the sight of God sets downe peace with God as an effect of justifying Faith which peace may be called the assurance of faith so that you see this declarative justification is no more but an effect of that faith without which we cannot be justifyed before God if he had proved by Scripture that faith is onely declarative in regard of justification it had beene something but it s altogether against the Word of God but to informe us the better I will set downe what justification is Justification is an action of God freely of his owne mercy and favour absolving a beleeving sinner from the whole curse due to his sins and accounting him perfectly just in his fight unto eternall life in heaven through the perfect obedience sufferings of Christ imputed to his Faith unto the everlasting praise and glory of Gods justice mercy and truth Rom. 3.24 25. chap. 4 5 chap. 5.19 2 Cor. 5.19 Rom. 4.4 Now judge by this whether a man can be justified by Gods imputation of Christs righteousnesse without Faith Faith and justification according to Scripture being inseparable Page 37. He sets downe the causes of justification First saith he it is God that justifyeth Rom. 8.33 efficienter as being the efficient cause of our justification Secondly it is the blood of Christ that justifieth Rom. 5.9 here is the materiall cause of our Justification Thirdly it is Faith that justifieth Declaratively I never read in Divinity amongst the causes (g) Est certus causarum ordo nec datur in iis processus in insinitum Kekerman Systemat Logic-lib 1. c. 14. of justification the declarative cause to be one never I thinke did any man heare a subject of so great concernment so lamely handled especially this Sermon as he confesseth in his Epistle being the quintessence of ten yeares Sermons let us see the causes of Justification The (h) Causa efficiens justificationis active intellectae est tota ●S Triniras causa ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est mera gratta sive gratui●●s Dei favoricausa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficient cause of Justification understood actively is the whole blessed Trinity 2 Cor. 5.19 1 Cor. 6.21 that which inwardly moves God is the meeregrace and free favour of God Rom. 3.14 Eph. 2.8 Tit. 3.4 5. the outward moving cause herein is Christ as God-man our Mediator because we obtaine this gift from his merit The (i) Causa eius inst●umentalis est verbum evangelii● justifica tonis passive sumprae respeclu homini● qui justificatur nulla causa est nisi instrumental● ●des instrumentall is the word of the Gospell Rom. 1.16 Justification taken passively in respect of man who is justified there is no cause but instrumentall and that is faith alone which as Logicians speake is a Passive instrument The (k) Materia justincationis active sumprae est Christi satisfactio qua peccatis nostris paenas debitas persolvit o bedientiam legi perfectam praestitir Materit ejus paslive acceptae est homo quidem in se miser Materiall cause of Justification taken actively is the satisfaction of Christ whereby he did undergoe the punishment due to our sinnes and did performe perfect obedience to the law for our Divines generally understand by Christs satisfaction his active and passive obedience The materiall cause taken passively is man in his naturall condition The (l) Forma ejus active intelle ctae est totius satisfaction is Christi imputatio qua tota quoque nostra est non secus ac si ipsi eam praestitisemus Forma justificationis passive acceptae est qua credences fide velat animae manu Christum cum roto merito suo apprehendun● sibique applicant formall understood actively is the imputation of the whole satisfaction of Christ whereby it is wholly made ours even as if we our selves in our owne persons had made this satisfaction Phil. 3.8.9 The formall being taken passively is when men beleeving doe by faith which is as the hand of the Soule apply unto themselves and apprehend Christ with all his merits The (m) Finis istius beneficii est dei gloria et salus nostra Welleb Christ Theol Compend lib. 1. cap. 30. finall is the glory of God and our Salvation or if you will take them more briefly thus First the efficient cause of Justification is the grace of God Secondly the materiall is Christ our redeemer Thirdly the formall is Imputation of our sinnes to him and his Justice to us Fourthly the Instrumentall

locale sive circumscriptibile e converso vel quia dimensionemeapiens longitudinis altitudinis latitudinis distantiam facirin loco ut corpus vel quia loco definitur determinatur quoniam cum sit alicubi non ubique in venitur Magist lib. 1. dist 37 cap. 6. Tolle spacia locorum corporibus nusquam erunt quia nusquam erunt necerunt Tolle ipsa corpora qualitatibus corporum non erit ubi sint ideo necesse est ut non sint Aug. Tom. 2. Epist 57. col mihi 275. affirmes that it is the property of a body to be so limited and determined to one place that it cannot be in every place but the Papists doe by their reall presence affirme the body of Christ to be omnipresent and thereby doe utterly overthrow his humane nature Take away the spaces or dimensions of places from bodies and then they shall be no where And because they shall be no where they shall not be at all Take away the bodies themselves from the qualities of bodies and there shall be no place where they are And therefore it followes necessarily that they be not at all And thus you see the Papists doe quite take away the foundation We hold Christ as he is set forth to us in the doctrine of the Apostles and Prophets to be the onely foundation Doe not the Papists in making their (b) Concil Trident. Sess 4. Traditionsof equall Authority with Scripture goe about to lay another foundation is not this a wide difference I might instance in other fundamentalls but he doth plainely confute and contradict himselfe when he saith the Papists doe deny Christ comming in the flesh And this is a misfoundation Page 34. He propounds this question I will therefore aske the wise Jesuite how we come to be partakers of Christs Righteousnesse and I am sure I shall have this answer by Sacraments by Penance Faith and other good workes which are a meanes to apply Christ unto us I beleeve he is a man that hath not much troubled himselfe in reading controversies betweene the Papists and us neither hath any insight into the Jesuites If he aske some of the learned Papists how we come to be justified in the sight of God (c) Causa efficiens primaria est honitas miscricordia Dei Bellar. Tom. 4. de Justificat cap. 2. Prima justiria per quam ex impiis reddimur justi non ex merito sed ex misericordia Dei Bellar. de Justif tom 4. lib. 4. cap. 21. Bellarmine will answer that the primary and efficient cause is the goodnesse and mercy of God And according to his distinction of first and second Justification he will tell you that in the first Justification whereby a wicked man becommeth Just in the sight of God it is not from merit but from Gods free mercy And Cardinall (d) Quoniam diximus ad justitiam nos pervenire per fidem justitiam Christi nobis donatuam Inde est quod experimento videmus vitos sanctos qui quanto majus in veritate proficiunt tanto minus hbi placent ac proprerea tanto magis intelligunt se indigere Christo Justitia Christi sibi donata ideoque se relinquunt soli Christo incumbunt Rivet Cathol Orth. tom 2. pag. mihi 243. vide plura ibid. Contarenus saith we are justified by Faith and that the righteousnesse of Christ given unto us whereby we are inserted into Christ and have put on Christ is that certaine solid foundation upon which wee must stay our selves and beleeve that for that alone wee are justified before God that is to be accounted just and to be just and hee doth plainely shew that we are not justified by the workes of Sanctification or by any inherent righteousnesse in our selves but by the righteousnesse of Christ freely given and communicated unto us Thus this Papist telleth us that we are made partakers of Christs Righteousnesse not by penance or any workes of ours but from the free gift of God That of wicked men we are made just in the sight of God is by being made partakers of Christs righteousnesse now whereas he saith Page 34. That the Jesuite will say by Sacraments penance faith and other good workes we are made partakers of Christs Righteousnesse and that they are a meanes to apply Christ unto us The Papists will deny this to his face Bellarmin upon Romans cap. 4 5. where the Apostle makes it plaine That we are not justified by workes saith Paul (e) Paulus ad R●m 4. dicit non ex operibus justiheari c. Nos igntur di●mus Paulum loqui de prima justificatione qua homo ex impio fir justus ideo recte Paulu● dicere hominem justificari sine operibus Quemadmodum enim nemo po est opere suo seips procreate aut a morte revocare procreatus autem vel a morte revocatus ipse se comedendo bibendo nutrit auget sic etiam homo per peccatum mortuus non potest merito opetum suotum se justificare Bellarm. de Justif tom 4. lib. 4. cap. 18. col mihi 267. speakes here of the first Justification whereby a man of wicked is made just in the sight of God and therefore Paul saith rightly that a man is justified without workes He useth this illustration As no man is able by his owne worke to procreate himselfe or to recall himselfe from death but being procreated and made alive from the dead then he doth by eating and drinking nourish himselfe and groweth So a man that is dead in sinne cannot by the merit of his owne workes justifie himselfe but after God hath justified him he is able by living well to cherish and increase righteousnesse in himself and of just to become more just which the Papists call the second Justification and so they labour to bring in merit and justification by workes We deny this second justification And concerning the first justification he saith we are made partakers of that righteousnesse not from merit but from the mercy of God The Apostle tells us how wee come to be made partakers of Christs Righteousnesse Rom. 3.24 Being justified freely by his grace through the redemption that is in Jesus Christ Aske the Councell of Trent (f) Cum vero Apostolus dicir homini●m justificari perhdem gratis ea verba in eo sensu intelligenda sunt quem perpetuus Ecclesiae Carholicae consensus tenuit expressit ut scilicer ignitur per fidem justincari dicamur qua fides est human● salntis initium fundamentum radix omnis justineationis line qua imp●ssibile est placere Deo ad filiorum ejus confortium pervenire gratis autem justificari ide●● d●●auaut quia nihil comm quae justificationem pracedunt five ●des sive opera ipsam justification S●tatiam promeretur si enim gratia est jam non e● ope●●bus alioquin ut idem Apostolus inqu●● pratia jam non

est gratia Concil Trildent Sess 〈…〉 8. and they will tell you in their exposition upon this place that we are justified that is to say made partaker of Christs Righteousnesse freely because none of those things which precede or goe before justification whether faith or workes doe deserve or merit the grace of justification according as the Apostle saith If by grace then it is no more of workes otherwise grace is no more grace Rom. 11.6 Againe aske Cardinall (g) Gratiam appel at Dei donum nobis gratuitum quod nos nullis nostris meritis nulla nostra virtute justos facit Tolet. com in loc Tolet who was a wise Jesuite and he will answer that when the Apostle saith We are justified freely by his grace he calleth grace the free gift of God given to us And that God doth make us just without any of our owne merits without any excellency in us Aske (h) Quod sequitur per gratiam ipsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 additum est ac si dica gratis id est per gratiam ipsius nam sensus est homines peccatores justificari absque ullo suorum operum merito persolam gratuitam Dei bonitatem Estius com in loc Estius the learned Jesuite and he will answer that when the Apostle saith We are justified freely by his grace his meaning is that sinfull men are justified without any merit of their owne workes by the alone free grace of God And (i) Nunc satis sit dicere hic agi de prima justificatione per quam ex injusto hamo fit justus quaeque non fit merito bonorum operum heminis Pererius in cap. 3. ad Rom. Disput 13. Pererius the Jesuite upon this place of the Apostle saith that it doth concerne the first Justification by which of unjust a man is made just which is not done by the merit of the good workes of man I go not about to justifie the Papists but to shew you how this Pamphletour doth out of ignorance in this particular falsely charge them Whereas he speakes so confidently pag. 34. at the latter end in these words And I know you are not ignorant that there is no small difference betweene the Protestants themselves How we come to be made partakers of Christs Righteousnesse He should have done well to have shewed wherein they differ and not to make a fault where he can find none to make way for his false accusation he goes on I appeale to your Judgements he meanes his owne judgement in his mis-informed hearers How they differ from Papists who say that Christs righteousnesse is made ours before God by faith and true repentance which is by them defined to be a sorrow for sinne and amendment of life as though our Protestant Divines should make faith and repentance joyned together to be the materiall and meritorious cause of our justification before God It is a wonder a man should dare to be so impudent to invent such a false slander against our Church he shewes himselfe to be a man little read in Protestant writers and lesse conversant with our Protestant Divines I dare say he cannot name one It will appeare by the Articles of Religion which we Protestants here in England are bound to reade when we come to any Church living to be possessed of it and subscribe to with an acknowledgement of our full consent and approbation to and of them that the Protestants hold the cleane contrary I will here set downe the very words of the (k) In the 39. Article Article for that purpose And they are these We are accounted righteous before God onely for the merit of our Lord and Saviour Jesus Christ by faith and not for our owne workes or deservings Wherefore that we are justified by faith onely is a most wholesome Doctrine and very full of comfort Now I appeale to the Judgement of those that can but read English and are able to understand it whether he hath not deeply wronged the Protestants and shewed himselfe ignorant in a fundamentall point of our Religion He would if any will be so simple as to beleeve him make us worse then some Papists (l) Firma sana doctrina est per sidem vivā est●acem ju●●●cati peccatotem voca●●●● autem side●● 〈◊〉 motum p●●●us lan●ti quo vere paenitentes vele●● vitae criguntur a●l Ee● vere apprehendunt miseri ordiam in Christo promis●un ut jam vere sentian● quod remissionem peccator● reconciliati onem propter meritum Christi gratuita Dei bonita eacc●perunt clamant Abba Pater Cassand Consult Art 4. who hold it to be true and sound Doctrine that sinners are justified by a true and lively faith whereby they apprehend the mercy of God promised in Christ and are sensible that of Gods free bounty and goodnesse they have received remission of their sinnes and Reconciliation for the merit of Christ and doe crye Abba Father What Protestant ever joyned faith and repentance together in point of Justification before God we say faith onely doth justifie in the sight of God in opposition to workes yet this faith is not without an inward change of the heart and true repentance we must distinguish betweene the formall (m) Fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scrmalis distinguenda est ab ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effectiva mortihcare carnem testistere concupiscentiis catnis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei non formalis sed effectiva formalia autem hdej justincanris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est aprpehendere meritum Christi ad justitiam corma Deo subsistentem Gerhard Disp Theof part 2. disp 3. pag. mihi 319. Energy or efficacie of faith and the effective faith doth not justifie so farre forth as it doth mortifie the flesh in us and bring forth the fruits of good workes but as it doth imbrace the promise offered in the Gospell concerning the free remission of sinnes through Christ or which is all one because that by faith the Righteousnesse of Christ is imputed unto us Every childe that hath learned his Catechisme will and is able to contradict him in this divised falsehood against the Protestants Whereas he saith Repentance is by the Protestants defined to be a sorrow for sinne I passe it by till I come to speake of that Subject Pag. 35. He frames an argument thus That which makes Christs Righteousnesse ours in the fight of God may be said truely to justifie us before God or at least to concurre actively to our justification but faith and sorrow for sinne with amendment of life make Christs righteousnesse ours in the sight of God Therefore fearefull will be the conclusion faith and sorrow for sinne with amendment of life concurre actively to our justification It must needs be fearefull for him thus lewdly to accuse the Protestants Oh horrid malice Doe but view his Argument well and see whether this be a Protestant Doctrine That faith and sorrow for

cause is faith within which as I said before in the (n) Instrumentum passivum est quod in productione effectus sese non commovet Kekerm Syst log lib. 1. cap. 15. Logicians phrase is a passive Instrument and the Gospell without Rom. 5.9 1 Tim. 2.6 Fifthly the finall cause is Gods glory the utmost our Salvation the nearest end thereof All this while where is the Declarative cause of Justification but he that will goe about to coine a new justification never before heard of may adventure to make a new cause never before read of Pag. 37. toward the latter end he comes to resolve a question How Children can be saved that doe not beleeve Some say sayes he by the habit of faith some by the faith of their Parents some say by an unknowne way he resolves the Question thus But I say they are saved the same way that all flesh is saved that is saved that is to say by the righteousnesse of Christ imputed Grant what he saith to be true Can he prove by any one place of Scripture that the righteousnesse of Christ was ever imputed to any without Faith especially those of riper yeares Concerning the Faith of Infants as our learned Bishop (o) Ad infantes autem quod attiner quia peccatores sunt non proprio actu sed haereditatio habitu sufficit quod peccati mortincationem fidem habeant non proprio actu sese exerentem sed in habituali principio gratiae inclusam Davenant Com. in Coloss Cap. 2 pag. 263. Davenant saith because they are not sinners by their owne proper act but by a haereditary habit it sufficeth that they have mortification of sinne and Faith not manifesting themselves by their owne proper act but included in the habituall beginning of grace but that the Spirit of Christ is able and wont to effect this habituall beginning of grace in them no man of sound judgement will deny Some thinke Infants have Faith as they have regeneration that is the inclination or seed of Faith As touching this present controversie to boleeve is taken two wayes Actively when they which are of yeares have Faith in Christ by the hearing of the Word Passively and by imputation when for the covenant and Gods promise the righteousnesse of faith is imputed unto Infants There is a (o) Infantes fidem non secus ac rationem habent eisi non in fructu tamen in semine radice etsi non actu secundo tamenactu primo ersi non operis externademonstratione tamen Spir. Sinterna virture Wolleb Christ Theol. Compend pag. 176. twofold act of Faith the first and the second That whereby Faith is This whereby Faith worketh Infants have Faith in the first act not in the second in the seed and not in the harvest by imputation of justice not by operation by a hidden vertue of the Spirit and not by outward demonstration The diverse circumstances of ages breake not the unity of Faith and the nature of the promise Ephes 4.5 one faith one Lord one baptisme for the one and the selfe same righteousnesse of Faith is sealed in the parents and in the Infants Infants have faith no otherwise then they have reason no man can deny but that Infants have reason so likewise they have Faith although not in the fruit yet in the seed and roote Is God the God onely of men of (p) An Adultorum Deus tantum an non et infantum certe infantium non est autem Deus infidelium sed tantum fidelium infantes igitur inter fideles ponendi sunt Cassand de Baptism Infant pag. mihi 741. riper yeares and not of Infants certainly of Infants but he is not the God of unbeleevers but of the faithfull onely Infants therefore must needs bee accounted amongst the number of beleevers That the Kingdome of heaven belongs to them and salvation is plaine by the Word of God but how and after what manner God reveales himselfe unto them is not so fully knowne to us Whereas he saith Pag. 38. at the beginning That here is the difference men of riper yeares are not onely saved but also know their salvation children are saved but know not of it before To this I answer that Infants dying in their Infancy and being saved there is no question to be made but God doth make knowne their salvation to them The safest way is to leave them to God who doth and will dispose of them that belong to the election of grace according to his free (q) Quia salurem aeternam obtinent heer in infan●a mo●●anum etiam in utero materno jam vero certum est neminem salutem aeternam consequi nisi per fidem Polan Syntag. lib. 9. cap. 6. de fide Salvif mercie yet so that none attaine salvation without Faith Pag. 39. is this passage far be it from us to thinke the duty of a Minister is discharged by crying out against sinne drunkennesse adultery and the rest To this I answer What Minister so ignorant but knowes these things must be done in their order though this is not all yet without this a Minister cannot discharge his dutie this of necessity must be done Isa 58.1 Cry aloud spare not lift up thy voyce like a (r) Quasi ruba exalta vocem tuam manifesle docendo hoc enim modo praedicavit Chri●●●s ut pater in Evangelio Lyran. in loc Trumpet and shew my people their transgression and the house of Jacob their sinnes it was our Saviours course that hee tooke in his Ministery witnesse his thundering out so many woes against wicked men and threatning them with hell and damnation but this was spoken in disgraee of those Ministers who in their Sermons presse the Law of God upon mens consciences to the end they might reforme their wicked lives knowing likewise that although the persons of beleevers are freed from the condemning power of the Law yet the Law hath a condemning power over their sinnes and sharpe rebukes make sound Christians Pag. 39. in the latter end sayes he we must know there is a difference betweene a Minister of the Gospel and a morall Philosopher Is any Minister so heathenish as to build his Sermons upon Philosophicali maximes and not upon canonicall Scriptures We have as the Apostle calls it Act. 20.33 the word of his grace which is able to build you up and give you an inheritance among all them which are sa●ctified we have also a more sure word whereunto ye doe well that yee take heed as unto a light that shineth in a darke place 2 Pet. 1.19 Pag. 39. at the end and at the beginning of Pag. 40. there is this passage Alas what profits it to salvation if we have reclaimed men from sinne to vertue from drunkennesse to temperance not having layd before a sure foundation have we brought them any whit nearer the Kingdome of heaven To this I wonder what foundation can be layd in the soule of that man that lives