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	remission_n	sin_n	2,805	5	5.4403	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85389	Cretensis: or A briefe answer to an ulcerous treatise, lately published by Mr Thomas Edvvards, intituled Gangræna: calculated for the meridian of such passages in the said treatise, which relate to Mr. John Goodwin; but may without any sensible error indifferently serve for the whole tract. Wherein some of the best means for the cure of the said dangerous ulcer, called gangræna, and to prevent the spreading of it to the danger of the precious soules of men, are clearly opened, and effectually applied; / by the said John Goodvvin, a well-willer to the saints, in the work and patience of Jesus Christ. Published according to order.	Goodwin, John, 1594?-1665.	1646 (1646)	Wing G1161; Thomason E328_22; ESTC R35707	46,594	52

of a few words of course The former of the two is David Pareus sometimes chiefe Professor of Divinitie in the Universitie in Heidelburgh who in his Tract concerning the Active and Passive Righteousnesse of Christ having laid downe his judgement in the Controversie depending thus pag. 176. that remission of sinnes for the satisfaction of Christ imputed to us is our whole and intire Justification and argued accordingly pag. 177. in the following page addeth as followeth I might here produce the Authorities of the Fathers who likewise place our righteousnesse meaning in Justification in the alone forgivenesse of sinnes for the death of Christ and accordingly cites severall testimonies out of Austin Oecumenius and Ambrose And immediately after these testimonies thus I might also alledge the consent of Luther Melancthon Zuinglius Oecolampadius Calvin Bullinger Martyr Musculus Hyperius Vrsine Olenian c. from whose doctrine in the point of Justification I doe not vary a nailes breadth So that the light of this mans reading and judgement together could discover no other opinion touching the formall cause of Justification either in the Fathers or any of the chiefe Protestant Writers in his time but that it should stand ONELY in remission of sinnes The latter of the two mentioned is Mr Thomas Gataker a man of approved learning and integrity amongst us who in Mr An. Wottons Defence against Mr Walkers charge lately published in Print by him acknowledgeth p. 58. that however he for his part deemeth it erroneous and so doe I too taking the word Justification in that large sense which it seemeth he doth where he argueth against the opinion as viz. in his Animadversions upon the disputes between Piscator and Lucius p. 9. Besides sundry other places to hold that Justification consisteth in remission of sinnes yet that Calvin Beza Olenian Vrsine Zanchie Piscator Pareus Musculus Bullinger Fox and divers others of great note and name yea whole Synods of ours are found so to say adding further And yet were these men never yet that I ever heard or read for so saying condemned as Heretiques much lesse as blasphemous Heretiques but had in high esteeme as their worth parts and workes well deserved by those that therein dissented from them I trust the servant is not greater then his Master nor the Authoritie of the Clerk equall to that of the Justice of Peace If Mr. Gataker hath spoken I hope Mr. Roborough will hold his peace And since two such men as David Pareus and Mr. Thomas Gataker have so clearly and confidently affirmed every mouth I trust of clamor and contradiction will from henceforth be stopped For in the mouth of two or three witnesses saith the Divine Law it selfe shall every word be established a Yea I am not without some hope but that Mr. Thomas Edwards himselfe may in time be reduced though I know that in clamorous and aspersive bickerings he emulates the glory of that martiall zeale which was in him who still affected to appeare Primus inire manu postremus ponere bellum i The first to fight and last to quit the field Pag. 45. he affirmes that quoting his Antapologie and citing the former part of the sentence I leave out the latter adding this palpable untruth that had I but named it it would have been an evident confutation of me I clearly prov'd Sect. 13. of this Answer that the latter part of the sentence he speaks of especially construed with the former part which I cite is absolute and complete non-sense And was any man ever evidently confuted in evident non-sense except it be in such a sense as he that drinkes puddle water confutes him that chooseth rather to drinke at the cleare fountaine or streame Pag. 67. he chargeth his Sectaries or Independents that they use to give great and glorious Names and swelling titles to their bookes as for instance Innocency and Truth Triumphing together c. I perceive by his aggrievement at this title first that if High Presbyterie be advanc'd neither Innocency nor Truth are like to triumph this keene piece of Presbyterie is not able to beare the mention of such things Secondly that matters of Truth any wayes tending to the disparagement of Independency are very rare and scarce and not to be had for love or money For otherwise doubtlesse the man would not have plaid at so small game would not have strain'd himself to catch at this flie As much love as a single half-peny would have serv'd to have cover'd this Transgression What not so much libertie meet to be allowed to Independents as to give what Names they think best to their bookes without a Synodicall debate and permission I confesse Gangraena is no Great or glorious Name but it is a title swelling with poyson and the gall of aspes But for me I shall take no offence at it the proverb is but fulfilled Similes habent labra lactucas like lips like lettuces Both title and booke I presume are savoury meat to those for whom they were prepared and such as their soules love as marrow and fatnesse But what reason he hath to call Innocencie and Truth Triumphing together either a great and glorious Name or swelling Title wee desire to gather from the Tree of paradise the next moneth of her fructification In the mean season Mr Edwards must suffer as an unjust asperser in this charge also Pag. 54. He chargeth Mr. John Goodwin in a Sermon to have uttered that against the Parliament and the power of it as opens a gap to all slighting of their Authoritie and power and further addeth that he believes there was never any such speech from any before himselfe But first if any such gap as he speaks of be opened I know no wild beasts that have broken in at it but some such Presbyterians who as I heare demanded What hath the Parliament to doe with Inferior Courts And who charge some of the worthy members thereof to be hereticall and factious yea ninnies and grolls and men that have no more wit then will reach from their nose to their mouth and are onely sensible I confesse in respect of such Presbyterian spirits as these there had need be no gap opened to the slighting of Parliamentarie Authoritie and power and that the Parliament it selfe had need keepe power out of such hands which without it know how to be Imperious enough But secondly it is so far from being true that I in the Sermon he speaks of have uttered any thing against the Parliament or power of it much more any thing which opens any gap to all slighting of their Authoritie and power that he himselfe in this charge against me dasheth his foote against the stone he speaks of For first that which he insinuates as uttered by me of such a consequence is nothing else but manifest and cleare truth yea and hath passed the triall of Presbyterian fire it selfe and is come forth in full weight without suffering the least damage

with such particulars as concern my self and close with others of another aspect and relation First though hee doth not set my name in the margin against his 70th error p. 25. as he had done a little before in the same page against another yet his intent clearly enough was and I think himself will not deny it to arraigne the opinion held by me concerning the imputation of faith and non-imputation of Christs righteousnesse in justification in my Treatise upon that subject entituled Imputatio fidei for an error a Now how falsly and forgingly he represents the opinion appeares first in that hee fathers that mungrell expression {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} credere upon it onely because it is an expression ad invidiam comparata but no where used by me throughout the controversie yea p. 91. of the former part of that Treatise Sect. 3. I expresly deny that Faith justifieth as it is an act Secondly in that he makes this opinion to say That the righteousnesse of Christ is not imputed in justification Whereas I expresly affirm p. 54. of the second part of the Treatise that in a sense which I there explain as well the habituall holinesse of Christs person as the morall righteousnesse or active obedience of his life may be said to be imputed to those that beleeve in him And very often in the said Treatise upon occasion I declare in what sense I admit as well as in what sense I refuse the righteousnesse or active obedience of Christ in justification I suppose he is not himself a son of that profound ignorance as to hold that the righteousnesse of Christ as he calls it whether meaning his active or passive obedience or both is in every sense imaginable imputed in justification and yet it 's ill presuming of over-much understanding especially in the point of justification in him who going about to rectifie the mistakes of others shall himself affirm That the redemption and reconciliation purchased by Christ is the moving and meritorious cause of our justification and salvation and that the instrumental cause whereby the same is imputed is the bloud of Christ Of wch Atheologicall and putid assertions who would have thought that the great Aristarchus of the errors heresies of the times could have been the Author and Assertor had not Mistresse Gangraena in the margin of her 22. page betrayed him But if hee onely denying the imputation of Christs righteousnesse in justification in one sense but asserting it in another should be simply and indefinitly charged to deny it would think the charge base and unjust as indeed hee should have cause to doe hee himselfe must bow down his back to the same burden and bee content to be looked upon as a man of this basenesse untill hee hath made his atonement with God and men for it Ex ungue leonem You may by this one instance judge with what truth or honesty hee hath laid down the rest of the opinions in his Catalogue Well may he call them errors when once he hath lift up his pen upon them Forgery hath a mischievous omnipotency and is able to create what errors or heresies she pleaseth Again p. 45. he chargeth Mr. John Goodwin that in his point of justification he quotes Calvin Bucer and others who are known ex professo to be of another judgement Surely the man is not either so simple or free from the guilt of false speaking in this assertion as his words beare Doubtlesse he doth not intend to make it a matter of charge against a man in the handling of a controversie to quote Authors who are known ex professo to be of a judgement differing from his How many doth himselfe quote in his Gangrene upon as deplorable terms as these But the mans meaning is if he knew how to get it out that Mr. J. G in his point of justification quotes Calvin Bucer and others as being of the same judgement with him who are known ex professo to bee of another judgement If this be his sense and charge either he shewes himselfe to be a very illiterate man and not able to construe a peece of plain Latin or else charges Calvin Bucer the reft wth being of a judgment as contrary to themselves as to me If he can construe Latin let him confesse in English whether Calvin bee ex professe of a differing judgment from me in the point of justification in these passages following to omit very many others of the same import Quum autem justiciam in se repositam non habeant homines imputatione hane adipiscuntur quia Deus fidem illis fert acceptam pro justiciâ Calvin in Gal. 3. 6. And again Quare Abraham credendo nihil aliud quam oblatam sibi gratiam amplectitur ne irrita sit Si HOC illi imputatur in justiciam sequitur non aliter esse justum nisi quia Dei bonitate consisus omnia ab ipso sperare audet Calv. in Rom. 4. 3. FIDES REPVTATVR IN JVSTICIAM non quod ullum à nobis meritum afferat sed quia Dei bonitatem apprehendat Ibidem Yet again Quibus etiam verbis do●emur iusticiam Paulo nihil aliud esse quàm remissionem peccatorum Calvin Rom. 4. 6. Manet ergo salva nobis pulcherrima sententia iustificari hominem fide quia gratuita peccatorum remissione coram Deo purgatus sit Ibid. Abraham fidem habuit Iehova reputavit id ei iusticiam hoc est habuit ei pro iusticia HANC FIDEM Credendo igitur id accepit ut Deus eum pro iusto haberet Bucer Rom. 4. 3. I forbeare to English these passages because I desire to make an experiment upon Mr. Edwards whether he be able to doe it or no If he shall publickly acknowledge that he hath abused both me and himselfe and many more in charging me with quoting Authors for me who are known ex professo to be of another iudgement I shall conceive the better hopes of some competency of a Latin faculty in him but if he shal stand to avouch a charge of so palpable and manifest untruth to them that understand the Authors language a I professe ingenuously that I know no reason but to judge him uncapable of the English sense of a Latin sentence But whether Calvin Bucer and those other he speakes of quoted by me in my point of Justification be of the same judgement or no with me in the point let neither me nor he nor Mr Roborough be Judges for we very possibly may all be partiall but let us referre the decision to two sufficient men and without exception both for learning and integritie and knowledge of the case the one a foreine Divine some yeares since at rest with God never knowne to me the other a neighbour Minister indeed and of the Assembly it selfe but between whom and my selfe there was never any acquaintance beyond a casuall enterview and the exchange