Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	justification_n	justify_v	work_n	8,142	5	6.6831	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10556	Faith and good vvorkes vnited in a sermon preached at the Spittle vpon VVednesday in Easter weeke, 1630. By Richard Reeks minister of the word at Little Ilford, in Essex.	Reeks, Richard.	1630 (1630)	STC 20828; ESTC S115772	46,778	68

But they say therefore of grace because of works Not of works lest any man should boast saith the spirit But of workes and yet a man shall boast in the Lord saith Bellarmine This may seeme to sound well to an ignorant eare to say God hath giuen this to me whereby I am iust but well considered vnder pretence of piety spoiles Christ of his glory Why doth not the Papist as well say he hath giuen me wherewith to redeeme my selfe for by the same wherewith we are iustified wee are redeemed as it is written being iustified by his blood Rom. 5.9 Behold the blood of him that is God and man iustifies vs and that redeemes vs for in vaine had Christ died for vs if by meat and drinke we our selues might haue purchased the Kingdome of God But the matter is farre otherwise for all saith S. August which are iustified by Christ are iust not in themselues but in him That which is Christs because it is his is most perfect that which is ours because ours is weake and vnperfect Iustly doth Hierome deride C●esiphon in the like case as we may these merit-mongers O blessed O happy men if that iustice which can be found no where but in heauen may be found with you only vpon earth Therefore let them boast of their good works of arrogance and superarrogance let vs in humility take vp that notable speech of Saint Ambrose I will not boast because I am iust but because I am redeemed I will not boast because I am voyd of sinne but that my sinnes are forgiuen Contrary boasting for that wee haue nor can finde iust cause in our selues nor warrant from the word we shall leaue to Enagrius Priscillian Iovinian the Messalians Pelagians and the rest of that rout which magnifying their own foolish fancies make the word of God of none effect The humble confession of the poore publican liketh vs well O Lord bee mercifull vnto me a sinner But for the further opening of the difference betweene the Papists and vs and for the more full cleering of our selues from their false accusation of vs you shall vnderstand that the Rhemists haue gathered two princip all conclusions against vs both out of these words of Paul If I haue all faith so that I can remoue mountaines and haue not charity I am nothing 1 Cor. 13. The first is that True faith may bee without loue works The second that Faith alone doth not iustifie without good works To the first we answere them that speech of Paul is nota categoricall proposition but an hypotheticall supposition as if it were possible that faith could bee without workes it were nothing Secondly the faith which Saint Paul here speaketh of is not a iustifyng or a sauing faith but a miraculous faith of which our Sauiour in the Gospell If yee had faith as much as a graine of mustard feed c. This he spake to the beleeuing Apostles and therefore cannot be vnderstood of a sauing faith as also S. Ambrose interpreteth that Text to doe wonders and to cast out Deuils by faith is nothing worth except a man be a follower of God by good conuesation thus he thus we There is a dead faith Iam. 2.20 There is a liuely faith Gal. 2.20 There is a faith of Deuils Iam. 2.19 There is a faith of Gods elect Tit. 1.1 There is an enduring faith Iohn 3.15 There is a perishing faith Luke 8.13 There is a faith which the world destroyeth 2 Tim. 2.18 There is a faith which destroyeth the world I Iohn 5.4 There is a faith whereby we beleeue a God Iam. 2.19 There is a faith whereby we beleeue in God Ioh. 14.1 According to the differences of faith in scripture there is a faith without workes and a faith with workes hence Diuines haue a fourefold consideration of faith as it is historicall miraculous temporarie iustifying Three of which kinds may be in the reprobate but that other iustifying faith can be in none but Gods eiect whereby we doe not only beleeue a God nor beleeue God only Credere 〈◊〉 Deo Deum in Deum but beleeue in God to which the promise of iustification of saluation is made of this faith once againe if they will heare vs we say it cannot be separated from charity but wheresoeuer it is it bringeth forth good works to the praise and glory of God of this in S. August words we conclude Inseparabilis est bona vita à fide quaper dilectionem operatur imo verò ea ipsa est bona vita in his booke de fide operibus Whereunto accordeth Irenaus lib. 4. cap. 14. to beleeue is to Doe as God will To the second conclusion viz. That faith alone iustifieth not We answere Although faith be not solitaria yet in our iustification it is sola A worthy Diuine of ours hath a worthy saying to this purpose Euen as the eye in regard of being is neuer alone from the head yet in respect of seeing it is alone for it is the eye only that doth see So faith subsisteth not without other graces of God as hope loue c. yet in regard of the act of iustification it is alone without all considered by it selfe To make this plaine we must know that the separating of things is or reall in subiecto the subiect mentall in anime the vnderstanding The first reall separation of faith and charity wee really wholly deny and Bellarmine honestly eleereth Luther Melancthou Chemnitius Calvin and other learned Protestants herein who he confesseth teach good works to be necessary to saluation de iustificat lib. 4. cap. 1. § ac primum confessio c. The second mentall separation which Is negatiue when in the vnderstanding one thing is denied another affirmed Is priuatiue when of things that cannot bee parted yet a man vnderstands one and omits the other Viz. Light and heat cannot be separated in fire yet a man may consider the light and not the heat Briefly negatiuely we doe not separate good works from fayth but priuatiuely we make them not concurring causes but effects and consequents of our iustification our assertion then faith considered without good workes doth iustifie Operasunt via non causa regnandi sayth Bernard and with Aug. Opera non pracedunt iustificandum sed sequuntur iustificatum not goe before but after iustification Euen as our Church speaketh the wheele turneth round Homily of good works nor to the end to be made round but because it is first made round therefore it turneth round so men are sanctified because first iustified not iustified because first sanctified neither is this conclusion ours alone but the Fathers and the Reformed Churches yea of some of the Papists and those also of the greatest Clerks among them as it may appeare viz. If we cast our eies backe to the ancient Doctors they are all for vs in this point Not according to the worth of our workes saith Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉