Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	imputation_n	justification_n	righteousness_n	3,015	5	7.9076	4	true

Text snippets containing the quad

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

words Peter went out and wept bitterly hath this passage Peter therefore wept bitterly he wept that he might with teares wash away his sinne If thou wilt obtaine pardon wash away thy offence with teares thus the Father (f) Tria sunt genera Baptismi quorum primum quo sordes peccatorum per regenerationis lavacrum abluuntur Secondum quo quis sanguine suo per Martyrium baptizatur Est autemtertium baptisina lachrymarum Isidor de offic eccle lib. cap. 22. sol mihi 411. Isidor Hispalensis who lived a thousand yeares agoe saith there are three kinds of baptisme or washing The first whereby the defilements of sinne are washed away by the laver of regeneration The second when one is baptized in his owne blood by Martyrdome with which baptisme Christ was like wise baptized The third is the baptisme or washing of teares To preach then that teares of repentance wash away sin is no new Doctrine and is not injurious to but doth magnifie the blood of Christ Teares being an effect flowing from the conscience sprinkled with the blood of Christ Musculus upon the first of Esay propounds this question How the Prophet exhorts men to wash and cleanse themselves seeing it is not in their power And 1 Joh. 1. The blood of Jesus Christ washeth us from all sinne He answers it thus That this (g) Hujusmodi resipiscentia causa est repurgationis non per quam sed sine qua non Muscul com in loc repentance here required is the cause of our washing or cleansing not the cause by which but the cause without which our sinnes cannot be washed away And they are said to wash away our sinnes not considered in (h) Non in reipsa intrinseca bonitate actus sed in divina acceptatione pactione ordinatione Cassand Ep. 19 pag. mihi 1110. themselves or in regard of intrinsecall goodnesse in the Act of shedding them but in regard of Gods acceptation who doth in and through Christ accept of them in regard of Gods covenant and promise in regard of his ordination who hath ordained that such as shall bee saved shall weepe for their sinnes There is a washing of Sanctification and Regeneration as well as to Justification By true repentance these benefits doe redound of beleevers First remission of sinnes Marke 1.4 John did preach the baptisme of repentance for the remission of sinnes Thus while hee intitles his booke Johns doctrine hee labours as much as in him lyeth to overthrow Johns Doctrine Act. 3.19 Repent therefore and bee converted that your sinnes may bee blotted out Secondly the favour of God Luke 4.18 The Spirit of the Lord is upon mee because hee hath annointed mee to preach the Gospel to the poore he hath sent mee to heale the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at libertie those that are bruised to preach the acceptable yeare of the Lord Luke 15.7 Joy shall bee in heaven over one sinner that repenteth as you may see in the parable of the Prodigall The third benefit is righteousnesse before God Luk. 18.14 The Publican bewailing his condition in true repentance our Lord saith he went downe to his house justified rather than the other by (h) Uterque descendit domum sed impari fructu Publicanus vere justificatus Pharisaeus coram hominibus ranrum Areti in loc rather is meant the Publican was truely justifyed the Pharisee before men onely The Publican in the sight of God they had both their Righteousnesse the one hypocriticall the other reall who was justifyed of God So that rather must not be understood of one and the same Righteousnesse as though the difference consisted onely in this That the Publican was more justifyed the Pharisee lesse the Pharisee he justifyed himselfe before men hypocritically the other was justifyed of God which is much rather to be chosen Fourthly The gift and inhabitation of the Holy Ghost Act. 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes and yee shall receive the gift of the Holy Ghost Fifthly The hearing of our prayers 1 Joh. 3.21 22. If our heart condemne us not then we have confidence toward God And whatsoever we aske we receive of him The Sixth is Salvation and life eternall Act. 11.18 Then hath God also to the Gentiles granted repentance unto life The seventh is Freedome from temporall punishments or to be sure a mitigation of them Jonah 3.10 And God saw their workes that they turned from their evill wayes and God repented of the evill that he had said 2 Chron. 12.12 And when he humbled himselfe the wrath of the Lord turned from him that he would not destroy him altogether This is contrary to what he taught on a Fast day as I was credibly informed That we did not Fast and humble our selves for the turning away of Gods Judgements Looke well upon these particulars and consider the places of Scripture and you shall finde it no blasphemy to say repentance washes away sin Now let us see how all these benefits are attributed to repentance and how they may be said to be the fruites of it Not (i) Observandum est paenitentiae haec tribui non ratione contritionis quasi illa sit meritum quoddam ac causa remissionis peccatorum sed ratione hdei quae est essentialis pars paenitentiae Quod ergo partis quidem primatiae pro prium est illud usitata Scripturae phrasi toti tribuitur Gerhard locor Tom. 3. col mihi 428. in regard of contrition as if that were a certain merit and cause of remission of sinnes I meane the meritorious cause though as I said it is Causa sine qua non the cause without which we cannot receive them but in regard of Faith which is an essentiall part of repentance which doth apprehend Christ and in Christ doth freely receive the grace of God remission of sinnes righteousnesse the gift of the Holy Ghost and life eternall That therefore which is proper to a part it being the principall part That is by the usuall phrase of Scripture attributed to the whole Especially when as true and saving Faith and true contrition and the study of new obedience are inseparably joyned together I hope then we may use Scripture phrase without blasphemy Page 49. The latter end he sayes This doctrine workes hideous effects in the Church of God The simple people being asked how they thinke to make satisfaction to God for sin have answered by lamenting and amending Are not these simple people those that have lived the ten yeares under his Ministery they are simple indeed Aske a Childe that can say the Church Catechisme which in teaching repentance tells us Wee must have a lively Faith in Gods mercy through Christ with a thankefull remembrance of his death and he will tell you he hopes to make satisfaction by the merits of Jesus Christ We

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