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	righteousness_n	6,175	5	8.2431	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66360	Ho Antichristos the great antichrist revealed, before this time never discovered, and proved to be neither pope, nor Turk, nor any single person, nor the succession of any one monarch or tyrant in any policies, but a collected pack, or multitude of hypocritical, heretical, blasphemous, and most scandalous wicked men that have fulfilled all the prophesies of the Scriptures ... and especially have united ... together by a solemn league and covenant to slay the two witnesses of God, Moses and Aaron ... that is, the supreme magistrate of the Commonwealth, and the chief pastors and governours of the Church of Christ, and the Christian world is requested to judge whether the Assembly of Presbyterians consulting at Westminster, together with the independents, Anabaptists, and lay-preachers be not the false prophet ... and whether the prevalent faction of the long Parliament ... that killed the two witnesses of Jesus Christ, 1. Charles the First ... 2. William Laud ... be not the grosse and visible body of the same antichrist / by Gr. Williams.	Williams, Gryffith, 1589?-1672.	1660 (1660)	Wing W2662; ESTC R25201	504,825	313

may not will in vain How God enclineth our wills to will good And yet we deny not but man hath freedom of will to will the things that he willeth for the will is alwaies free and not compelled else should it be no will And therefore when God moveth us to will that which is good he doth it not by forcing or compelling our will to will such and such things but proponendo bonitatem suavitatem Objecti by laying the Objects of good before the eyes of our understanding and then inclinando voluntatem by inclining our minds and enticing our wills to yield and to embrace that good and that by a kind of a sweet influence and secret perswasion in our apprehending the sweetness of the Object and no compulsion at all but even as we pray in our Lyturgy Lord have mercy upon us and encline our hearts to keep this Law But to say that a man can will good of himself without this help of the Grace of Christ we do utterly deny because all the cogitations of mans heart are prone to evil continually And the Apostle saith that we were dead in trespasses and sins Gen. 6.5 Col. 2.13 Aug. de corde gratia And if we were dead in sin then sure we must needs be without any life of Goodness in us And therefore we say with St. Aug. to will any thing freely is the work of nature to will evil is the work of corruption but to will well and that which is good is the work of Christ and of his Grace And yet the Church of Rome ascribeth so much power to the will of man that Bellarmine saith Bellar. l. 6. c. ult de grat our conversation is in the power of our free-will and that before all Grace we have free-will even in the works of Piety and may by this our will leviores quasque titillationes superare overcome all the slighter motions of sin and dispose our selves to receive Grace Scotus 2. d. 28. Durand 16. q. 4. as Aquinas and Suarez say yea and to keep Gods Commandments as Scotus and Durandus do affirm And what is this but in a humane Pride to rob God of his Glory due to him for the Grace of Christ and to give it to the freedom of our will to lessen the bounty of Christ and the goodness of his Grace towards us and to magnifie the goodness of our selves towards him At hoc piarum mentum est ut nihil boni sibi tribuant But it is the part of every good man to ascribe no good unto himself but with St. Paul to confess all good to be due to the Grace of Christ because as St. James saith Every good and perfect gift is from above James 1.17 and cometh down from the Father of Lights And therefore we say with Sr. Bernard that aliud est velle aliuà est velle bonum it is one thing to will and that we have from our selves and it is another thing to will that which is good and this we have from the Grace of Christ and thanks be unto him for his Grace 2. 2. In the Doctrine of our Justification For our Justification The Apostle proveth by many arguments that we are freely justified by the Faith of Jesus Christ and that it proceedeth meerly of Grace and not of works lest any man should boast if it had been of works And therefore St. Ambrose saith Rom. 3.24 c. 4.16 c. 5.1 Gal. 2.16 non gloriabor quia justus sum sed quia redemptus sum non quia vacuus sum peccato sed quia remissa sunt peccata I will neither glory nor rejoyce that I am just but because I am redeemed not because I am free from sin but because my sins are forgiven me And St. Aug. saith that credendo in Christum justificantur homines men are justified by believing in Christ And so not only these men and all the Classie of the Fathers St. Basil Nazianzen and the rest of that age but also the godliest sort of the Church of Rome as Aquinas Cassander and Arius Montanus do ingeruously confess that Faith is reputed for righteousness to every one that believeth in Jesus Christ and that we cannot be justified by our own works or merits but only by the Faith of Jesus Christ And yet the Council of Trent doth anathematize all them that teach and defend this Truth Concil triden Sess 6. c. 7. and it affirmeth that the formal cause of our justification is our own inherent righteousness and so Bellarmine and the whole Schools of Jesuits do eagerly defend the same Tenent But it may be some will say this point might easily be reconciled because that as they affirm we are justified by our good works So we teach that we cannot be justified without good works For though sola fides justificat Faith alone doth justifie us yet we say that fides nunquant est solitaria Faith never goeth alone but is alwaies accompanied with all good works And therefore the difference betwixt us is but in name and explication seeing what they call inherent righteousness we call Sanctification and we preach the necessity of good works for Sanctification as much and as earnestly as they do for justification And therefore all this strife and stir about this point may seem to be but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer strife about words and nothing else when as both sides do agree about the Substance and the necessity of good works Alas Beloved decipimur specie recti we do many times think that to be of great moment which is indeed but of little consequence and many times we judge that to be of nothing worth which in very deed is most material So many men think this point of difference to be but of small account but I am of Mr. Calvins mind herein The difference betwixt our tenent and the Church of Rome explained that this point of all others is one of the most importance and our difference herein to be very great for they make our good works to be causas essicientes the precedent causes of our justification and we make them to be fructus assequentes the subsequent fruits and effects of our justification and so they ascribe to man the greatest part of the Salvation of man when they ascribe justification to the inherent works of man for what is inherent in us must needs be ours and therefore if we be justified as they say by our inherent righteousness it must needs follow that we do justifie our selves and so we do arrogate more unto our selves than we do ascribe unto the Grace of God For si hominem te fecit Deus justum tu te facis melius aliquid facis quam fecit Deus quia melius est justum esse quam hominem esse if God made thee a man and thou by thy good works makest thy self a just man thou makest somthing better than