Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	woman_n	word_n	work_v	37	3	6.0204	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09695	A learned and profitable treatise of mans iustification Two bookes. Opposed to the sophismes of Robert Bellarmine, Iesuite. By Iohn Piscator, professor of diuinitie in the famous schools of Nassouia Sigena.; Learned and profitable treatise of mans justification.	Piscator, Johannes, 1546-1625.	1599 (1599)	STC 19963; ESTC S102907	52,379	138

Galath 5. Neither Circumcision auaileth any thing nor Vncircumcision but faith which worketh by loue The Apostle Iohn teacheth the same 1. Iohn 3. saying We are translated from death to life because we loue the brethren I answere As touching that place in Ecclesiasticus it is not of force to proue any point of faith because the booke is Apocryphal Then that sentence is not found in the Greeke copie Thirdly he treateth not there of remission of sinnes wherefore this sentence is nothing to the purpose As concerning the other places Luc. 7. the coniunction because in Greeke hóti noteth not the cause of the thing but the cause of the conclusion that is the argument whereby the sentence proposed is proued And that argument was drawen not from the cause but from the effect For that many sinnes are forgiuen this woman Christ proueth by her deede as an effect of the forgiuenesse of sinnes which she perceiued she had obteyned by the grace of Christ As is plaine by the Simile which the Lord addeth to declare that deede to wit the creditor which forgaue two debtors to the one more to the other lesse whereupon it came that the one loued him more the other lesse As therefore that loue of the debtors was not the cause of forgiuing the det but contrarywise the forgiuing of the det was cause of their loue so also the loue of that woman was not the cause why Christ forgaue her her sinnes but contrariwise the forgiuenesse of sinnes was cause why the woman loued him Neither is this declaration answered by the exposition which Bellarmine bringeth in an other place that the coniunction hóti because is a causal For it is not named a causal for that it signifieth the cause of the thing but for that it signifieth the cause of the conclusion that is the argument or medium of the proofe From the words Gal. 5. it cannot be gathered that loue disposeth vnto iustification but onely we are taught what maner of faith that is whereby we are iustified namely faith working by loue In the place out of the Epistle of Iohn Bellarmine hath committed the crime of falshood for that he hath cited the text vnperfectly that he might wrest it vnto his purpose For it is not there We are translated c. but We know that we are translated It is euident therefore that loue is not there made the cause of our translation from death to life but the signe and argument whereby we know that we are translated And loue is the signe of this thing because it is the effect of true faith by which that translation is made as our Lord witnesseth Ioh. 5.24 He that beleeueth hath passed from death into life The second principall argument Bellarmine proceedeth to another principall argument which he concludeth in this reasoning If faith be separated from hope and loue and other vertues without doubt it cannot iustifie Therefore onely faith cannot iustifie The consequence of this argument is proued saith he thus If the whole force of iustifying were in faith only so that other vertues though they were present conferred nothing at all vnto iustification surely that faith would iustifie * It should be as well when they are absent as present as well when they are present as absent Therefore if it cannot iustifie when they are absent it argueth that the force of iustifying is not in it onely but partly in it partly in the other Also If it cannot be that faith seuered from loue should iustifie then it alone iustifieth not But the first is true for without loue there can be no iustice because he that loueth not abideth in death 1. Iohn 2. Therefore the latter also is true Besides if faith separated from vertues can iustifie it can also doo the same with vices for as the presence of other vertues profiteth faith nothing as concerning the dutie of iustifying because it onely iustifieth so the presence of vices shall nothing hinder it as touching the office of iustifying because by accident there are ioyned with it either vices or vertues But the consequent is absurd therefore also the antecedent I answere All these connexe or as Bellarmine calleth them conditionate propositions of these three reasons are false For although faith be not alone but hath other vertues ioyned with it and not vices which is impossible yet faith onely iustifieth Euen as the hand of a writer although it be not alone but ioyned with the other members yet it onely writeth And as the foote as not alone but ioyned to the other members yet it onely standeth Likewise as the eye is not alone and yet alone seeth the eare is not alone but yet heareth alone Finally the members of mans body although they be ioyned one to another and cannot do their seuerall actions except they be ioyned one to another yet haue euery one their proper action The third principall argument The third principall argument whereby Bellarmine would proue that faith iustifieth not alone is taken saith he from the remouing away of the causes which may be giuen why faith onely iustifieth For all such causes may be reduced saith he vnto three heads And thus he concludeth If faith alone iustifieth either it therefore iustifieth alone because the scripture expressely saith it or because it pleased God to giue iustification with the onely condition of faith or because it alone hath the force to apprehend iustification and apply it vnto vs and make it ours But none of these causes can truly be said of faith Therefore neither can it be truly said of it that it onely iustifieth The first part of the assumption he endenoureth to proue by this that in the scripture there is found an expresse denyall of that word to wit Onely or a word of the same signification namely Iam. 2. Yee see that of workes a man is iustified and not of faith onely The second part he proueth by this that scriptures doo much more openly require the conditiō of repentance and of the Sacraments vnto Iustification then of faith as Ezek. 18. If the wicked repent he shall liue Luk. 13. Except ye repent ye shall all likewise perish Ioh. 3. Except a man be borne againe of water and of the holy Ghost he cannot enter into the Kingdome of God The third part he endeuoureth to proue thus for that faith is not said properly to apprehend or certainly Iustification is not so apprehended by faith that it is had indeed and inherent but onely that it is in the mind after the manner of an obiect apprehended by the action of the vnderstanding or will But after this manner loue also and ioy do apprehend I answere The assumption of the syllogisme proposed is false as touching the third part or branch For onely faith apprehendeth Christs satisfaction vnto Iustification because by faith onely we can make full account that Christ hath satisfied for vs and by his satisfaction obtained of God forgiuenesse of

life From those last words that being iustified by his grace we vnderstād saith Bellarmine that iustification of described in the former words so that after the Apostles mind iustification is regeneration and renouation through the goodnesse of God wrought in vs by the lauer of Baptisme and powring out of the holy Ghost Also in those words that being iustified by his grace c. he sheweth the cause saith he why God hath regenerate renued vs by the lauer and holy Ghost and saith the cause was that being iustified that is being iustified by that regeneration and renouation we may deserue to be made heyres of the kingdame and life euerlasting I answere Bellarmine as his manner is confoundeth and taketh for one and the same the things which in the Apostle are manifestly diuerse to wit regeneration and iustification and to obteine this he giueth a glosse vpon those words that being iustified saying that is to say that being iustified by that regeneration which glosse notwithstanding might be admitted if it were rightly vnderstood namely of the procreant cause of faith and not of the formall cause of iustification For by regeneration the holy Ghost worketh faith in the elect whereby they apprehend the grace of Christ that is Christs satisfaction through Gods grace performed for them And this is it which the Apostle saith in this place that being iustified by his grace c. That is to say hauing by regeneration the gift of faith we apprehend the grace of Christ and so are iustified and obteine the inheritance of eternall life The 5. argument he taketh frō Heb. II. where the Apostle testifieth saith he that some men were truly and absolutely iust 5. Argument for of Abel he writeth He obteyned testimonie that he was iust Of Noah Hee was made heyre of the iustice which is by faith And this their iustice saith Bellarmine further was not the iustice of Chrise imputed but iustice inherent and proper to them For the Apostle willing to shew from whence Abel obteined testimonie of iustice saith God giuing testimonie to his gifis Where we see that Abels iustice is proued by the effect of his iustice to wit because hee did good works when he sacrificed vnto God aright Now the cause of a good worke is inherent iustice not imputation of iustice which seeing it is outward cannot be the beginning of the worke So also that Noe was iust the Apostle prooueth in the same place Because hee beleeued God feared Gods iudgement obeyed Gods commaundement And in Genes 6. he is sayd to be iust because he walked with God Euen as also Saint Luke prooueth Chapter 1. that Zacharie and Elizabeth were iust before God because they walked in all the commaundements and iustifications of the Lord. I answere The fraud of Bellarmine is to be marked who that he might wrest that place of Abel to his purpose reciteth it vnperfitly leauing out these two words By which which do agree in the same sentence with those words which he citeth and pertaine greatly vnto the question in hand For so saith the Apostle Abel by faith offered a more pretious sacrifice then Cain By which he obteined testimonie that he was iust God bearing witnesse of his gifts Where it is manifest that faith is made the procreant cause both of the pretiousnes of Abels sacrifice and also of Abels iustice and lastly also of the testimonie whereby God bare witnesse that Abel was iust by faith and therefore that his sacrifice was pretious and pleased him Wherefore it is plaine that here he speaketh of the iustice of faith Which thing appeareth yet more manifestly by the other testimonie namely that Noe was made heyre of the iustice which is by faith Which testimonie it is strange that Bellarmine would cite heere seeing it plainly repugneth his purpose For the iustice of faith is the iustice which God imputeth to man as is euident by the words of the same Apostle Rom. 4.6 Blessed is the man to whom the Lord imputeth iustice Moreouer Bellarmine feigneth a false drift of the Apostles words as though he would proue that Abel was iust and as though he proued it by this that he did a good worke by sacrificing a right But the Apostle hath another purpose namely by Abels ' example to proue that both man himselfe and his workes please God by faith Besides he falsly denieth that imputed iustice is the cause of a iust worke For except iustice be imputed to a man by saith no worke of his can please God and be approued as Iust. For without faith as the Apostle there saith it is impossible to please God Neither doth it hinder that imputation of iustice as Bellarmine speaketh is outward For faith by which iustice is imputed to man is that I may so say inward that is seated within and this is it which worketh by loue But as concerning those places Gen. 6. of Noe and Luke 1. of Zacharie and Elizabeth their begun inherent iustice is there cōmended by the adioyned sinceritie to wit for that they minded that God was the beholder of all their actions and thereupon studied to approue them vnto him and it is not meant that they trusted vpon that iustice of their life before God as being perfect and in all things answerable to his law for which eternall life ought to be adiudged them of God The 6. Argument hee taketh from Rom. 8.29 and 1. Cor. 15.49 where the Apostle saith 6. Argument that the iust are conformed to the Image of Christ beare Christs Image Those whom he fore-knew saith he them he praedestinated to be made conformable to the Image of his sonne And as we haue borne the Image of the earthy we shall beare also the Image of the heauenly Bellarmine assumeth now Christ is not iust by imputation but by iustice inherent to himselfe He concludeth therefore it is necessarie that wee also haue inherent iustice Here first Bellarmine vseth a fallacie from that which is spoken in respect vnto that which is spoken simplie whiles he taketh those speeches of the Apostle which are spoken properly of the conformitie of the beleeuers with Christ in glorie as if they were spoken of cōformitie in all things For otherwise he could not thence inferre that wee ought to be conformed vnto Christ euen in this also that we be not iust by imputation Then he deceitfully leaueth out in the conclusion the one part of the assumption when as the whole conclusion is this therefore we also are not iust by imputation but by inherent iustice The first part of which conclusion manifestly contradicteth the Apostle who saith Rom. 4. The man is blessed to whom God imputeth iustice Finally that conclusion of Bellarmines maketh nothing for the question in hand For the question is not whither it be necessarie that we haue inherent iustice but whether by inherent iustice wee can stand in Gods iudgement and be iustified of God But Bellarmine proceedeth to reason from