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	justification_n	meritorious_a	1,409	5	11.1733	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15732	Whyte dyed black. Or A discouery of many most foule blemishes, impostures, and deceiptes, which D. Whyte haith practysed in his book entituled The way to the true Church Deuyded into 3 sortes Corruptions, or deprauations. Lyes. Impertinencies, or absurd reasoninges. Writen by T.W. p. And dedicated to the Vniuersity of Cambridge. Cum priuilegio.	Worthington, Thomas, 1549-1627.	1615 (1615)	STC 26001; ESTC S120302	117,026	210

coopling to the Atheist which your self M. Wayte haue heare assumed and practised and you shall finde strange positions well manteined by him For example the Psalmi●t speaking of your self and other such like saith T●s foole haith said in his heart there is no god Now kindly allow him to blott out the word foole as you more thē folishly did the woord Grace to insert in steed thereof the wordes wyse man as you according to the wisdome of the world inserted the word Nature and then obserue how easely he will defende from the scriptures that there is no god seing according to your scriptures The wyse man said in his heart there is no god But to conclude this knowingly and deliberately to corrupt to the dishonour of your owne Catholick Religion and to the ruyne of your owne other ignorant soules is to me an argument most conuincing that you are one of those fooles who said in his heart there is noe god Paragr 3. Cardinall Bellarmine corrupted concerning Iustification IN the verie first page of his preface to the Reader so loth it semed he was to loose any tyme he sheweth vs an other trick somwhat like vnto the former Where by the way I must aduertise him that I hould him a man herein impolitick and incautelous that would not suffer the verie face or front of his Treatise to passe vnblemished since the first he rather should haue coueted to winne the eare of credulity with pleasing insinuations of truth and then the iudgment of his Reader being once possessed after to haue vented forth his more impure d●egs for we are taught Io. 2. that omnis homo primum bonum vinum apponit cum inebriati sunt tum id quod est deterius But to the deprauation pag. 1. of his preface M. Whyte falsly to intimate to his reader how much the Catholicks do disualew the passion of Christ thus wryteth The Church of Rome teacheth that iust●fication is wrought by the habite of our owne righteousnes not by Christes Thus you see how peremptorily he affirmeth without any reseruation that we reiect the righteousnes of Christ to concurre to our Iustification Now this he laboureth to proue from a testimony of Bellarmine de iustificat li. 2. ca. 2. which he thus setteth downe Our owne inherent iustice is the formall cause of absolute iustification not the iustice of Christ imputed vnto vs. That we may conceaue the true meaning of that learned Cardinall in this place I will set downe his owne wordes in latine who there discoursinge of the causes of our Iustification thus saith Ad quaestionem an vid. iustificamur propter meritum Filii dei an propter in ch●atam renouatio●em nostram Respondemus Si illud propter significet causam formalem nos iustificari propter noui tatem nobis inhaerentem non propter meritum Christi quod iuhae●e●e non potest si veró significet causam meritoriam nos iustificari dicemus propter meritum Filii des non propter nouitatem in nobis haerentem That is In this question whether we be iustified propter meritum for the merit of the Sonne of God or for our owne renouation of lyfe I answeare If the word propter doe signify the formall cause then are we iustifyed through our owne newnesse of lyfe inherent in vs and not through the merites of Christ because they can not inhere in vs and these are the wordes alledged by M. Whyte but if the worde propter do here signify the meritorious cause then are we iustifyed propter meritum Filii de● through the merites of the Sonne of God not through any inherent newnes or iustice in vs And then presently concludeth ita iustificamur propter v●rumque c. So we are iustifyed by reason or through them both to wit through the merites of the Sonne of God meritorié meritoriously and through an inherent iustice in vs formaliter formally Thus Bellarmine Where you see the question is not as M. Whyte suggesteth whether Christes iustice doth concurre to mannes iustification which were a horrible blasphemy to deny but onely in what kynd of cause it concurreth the Catholickes teaching that it concurres as the meritorious cause not as the formall cause since if it did as the formall cause then euen according to philosophy it should really inhere in vs but so it doth not But now to obserue M. Whytes calumny fraude in alledging this testimony First he purposly concealeth the latter part of the sentence which sheweth how we ascribe our iustification to Christ as vnwilling that the reader should heare that in any sence we rely thereon Secondly that whereas this testimony of the Cardinales euen as it is set downe by M. Whyte him self excludeth onely Christes merites as the formall cause of our iustification and in none other sence yet our minister alledgeth it to proue that it is no cause thereof at all in this respect it is impertinently vrged for in his owne wordes immediatly before without any limitation of the cause he saith The Church of Rome teacheth that iustification of a sinner is done by the habite of our owne righteousnes not by Christes And then as I said alledgeth for proofe thereof such wordes of Bellarmine as excludeth onely the formall cause thereof But his sleight here was that perswading him self that the ignorant reader not knowing what the word formall cause is or how it is distinguished from other kinde of causes but thinking that it did signify any cause in generall should no sooner see the wordes of Bellarmine but then should instantly conclude with him self here Bellarmine the Church of Rome teacheth that mans iustification is in no sort or maner wrought by the iustice of Christ. And thus much of our Doctors deportement herein who through his subtill feaninge at his pleasure what we are supposed to mantaine doth in the meane tyme endanger and wrong the honour of the worthy and illustrious Cardinall till more full search and disquisition of the truth be made And thus our poetizing minister I meane our lyinge M. Whyte doth interest him self in the censure of the poet Ouid. li. 2. fast fraude perit virtus Heare now I end this deprauation assuring my reader that Bellarmine is so farre of from teaching that Christes iustice doth not necessarily concurre to our iustification that in the former alledged Chapter he thus writeth Iustitia homini a deo per Christi mer●ta donata est c. That is Iustice is geuen by god to man through the merites of Christ. And then presently thus repi●hendeth Kemnitius for his deceipte vsed in this question Kemnitius fraudulenter egit c. kemnitius dealeth fraudulently herein in that to precure malice against vs he opposeth on the contrary side our late begon renouation or newnes of lyfe to the merites of the Sonne of God as if we prized more our owne change or newnes of lyfe though imperfect and late begon then the