Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	word_n	work_n	worth_n	35	3	8.9835	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09274	Vindiciae fidei, or A treatise of iustification by faith wherein that point is fully cleared, and vindicated from the cauils of it's aduersaries. Deliuered in certaine lectures at Magdalen Hall in Oxford, by William Pemble, Master of Arts of the same house: and now published since his death for the publique benefit.	Pemble, William, 1592?-1623.; Capel, Richard, 1586-1656.	1625 (1625)	STC 19589; ESTC S114368	167,454	232

Faith only he disputes against that Faith which is false and dead without power to bring forth any good workes So that the Apostles speake no contradictions where Paul teacheth we are iustified by a true Faith and S. Iames affirmes we are not justified by a false Faith Againe S. Paul saith we are not iustified by workes S. Iames saith we are justified by Workes Neither is here any contradiction at all For S. Iames vnderstands by Workes a working Faith in opposition to the idle and dead Faith before-spoken of by a Metonymie of the Effect Whence it is plaine that these two Propositions Wee are not iustified by Workes which is Pauls and We are iustified by a working Faith which is Iames doe sweetly consort together Paul seuers Works from our Iustification but not from our Faith Iames ioyned Workes to our Faith but not to our Iustification To make this a litle plainer by a similitude or twaine There is great difference betweene these two sayings A Man liues by a Reasonable soule and A Man liues by Reason The former is true and shewes vs what qualities and power are ess●ntiall vnto that soule whereby a Man liues But the later is false because we liue not by the quality or power of Reason though we liue by that soule which hath that quality necessarily belonging to it without which it is no humane soule So also in these Propositions Planta vivit per animan● auctricem and Planta vivit per augmentationem each Puny can tell that the former is true and the other false For although in the Vegetatiue soule whereby Plants liue there be necessarilie required to the Being of it those 3 faculties of Nourishment Growth and Procreation yet it is not the facultie of growing that giues life vnto Plants for they liue when they grow not In like manner These two Propositions we are iustified by a working Faith We are iustified by Workes differ much The first is true and shewes vnto vs what qualities are necessarilie required vnto the Being of that Faith whereby the Iust shall liue Namely that beside the power of beleeuing in the Promise there be also an Habituall Pronnesse and Resolution vnto the doing of all good Workes joined with it But the later Proposition is false For although true Faith be equallie as apt to worke in bringing forth Vniuersall Obedience to God's will as it is apt to beleeue and trust perfectlie vnto God's promises yet neuerthelesse we are not justified by it as it brings forth good Workes but as it embraceth the promises of the Gospel Now then Iames affirmes that which is true that We are iustified by a working Faith and S. Paul denies that which is false viz. That we are iustified by workes CHAP. II. The confirmation of the Orthodoxe reconciliation of S. Paul and S. Iames by a Logicall Analysis of S. Iames his disputation in his second Chapter THis Reconciliation is the fairest and hath the most certaine grounds in the text It will I doubt not appeare so vnto you when it shall be cleered from these Cavils that can be made against it There are but only two things in it that may occasion our Aduersaries to quarrell The first is touching the word Faith we say that S. Iames speakes of a false and counterfeit Faith They say he speakes of that which is true though Dead without Workes This is one point The second is touching the interpretation of the word Workes vsed by S. Iames when he saith We are iustified by Workes This we interpret by a Metonymie of the Effect for the Cause We are justified by a working Faith by that Faith which is apt to declare and shew it selfe in all good Workes This interpretation may happily proue distastefull to their nicer Palates who are very readie when it fits their humour to grate sore vpon the bare words and letter of a Text. These cauils remoued this reconciliation will appeare to be sure and good For the accomplishment of this I suppose nothing will be more commodious then to present vnto you a briefe resolution of the whole dispute of S. Iames touching Faith that by a plaine and true exposition thereof we may more easily discouer the cauils and sophisticall forgeries wherewith our Adversaries haue pestered this place of Scripture The disputation of S. Iames beginnes at the 14. v. of the second Chapt. to the end thereof The scope and summe whereof is A sharpe reprehens●ion of hypocriticall Faith of vaine Men as they are called v. 20 Which in the Apostles time vnder pretence of Religion thought they might liue as they list Two extremes there were whereunto these Iewes to whom the Apostle writes were mis-led by false teachers and their own corruptions The 1. That notwithstanding Faith in Christ they were bound to fulfill the whole Law of Moses Against which Paul disputes in his Epistle to the Gal. who also were infected with that Leven The other was that Faith in Christ was sufficient without any regard of Obedience to the Law so they beleeued the Gospell acknowledging the Articles of Religion for true made an outward profession all should be well albeit in the meane Time Sanctitie and syncere Obedience were quite neglected The former Errour brought them in Bondage this made them licentious pleasing haeresie if any other whereof there were and will be alwayes store of sectaries who content themselues to haue a forme of Godlines but deny the power thereof Against such hypocrites vain Boasters of false Faith and false Religion S. Iames disputes in this place shewing plainly that such men leaned on a staffe of Reed deceiuing their owne selues with a counterfeit shadow of true Christian Faith insteed of the substance The reproofe with the maine Reason is expressed by way of interrogation in the 14. v. What doth it profit my Brethren though a Man say he haue as many then did and alwaies will say boasting falselie of that which they haue not in truth And haue not workes that is Obedience to God's Will whereby to approue that Faith he boasts of Can that Faith saue him so that Faith vvithout Workes a sauing Faith that vvill bring a Man to Heauen These sharpe Interrogations must be resolued into their strong Negations And so vve haue these tvvo Propositions 1 Containing the maine summe of the Apostle's dispute The other a generall Reason of it The is this Faith without Obedience is vnprofitable The second prouing the first is this Faith without Obedience will not saue a Man The vvhole Argument is That Faith which will not saue a man is vnprofitable of no vse But the Faith which is without Obedience will not saue Ergo Faith without Obedience is vnprofitable The Maior of this Argument vvill easilie be granted Th●t it is an v●pro●itable Faith which will not bring a Man to life and Happines But hovv doth S. Iames proue the Minor That a Faith without workes will not doe that though it scarse need any

grace hath enabled vs to performe the condition of beleeuing then doe we beginne to enioy the benefit of the Couenant then is the sentence of absolution pronounced in our consciences which shall be after confirmed in our death and published in the last iudgement Secondly our faith and no other grace directly respects the promises of the Gospell accepting what God offers sealing vnto the truth thereof by assenting thereto and imbracing the benefit and fruit of it vnto it selfe by relying wholly vpon it This interpretation of that proposition the Reformed Churches do admit none other reiecting as erronious and contrary to the Scriptures such glosses as ascribe any thing to the dignity of faith or make any combination betweene Faith and Workes in the point of our Iustification Amongst which there are three erronious assertions touching mans Iustification by Faith which we are briefly to examine and refute 1 That faith iustifieth vs Per modum Causae efficientis meritoriae as a proper efficient and meritorious cause Which by it's owne worth and dignity deserues to obtaine Iustification Remission of sinnes and the grace of well-doing This is the Doctrine of the Church of Rome which Bellarmine labours to proue in his 17. Chap. lib. pr. de Iustificatione where disputing against Iustification by faith alone hee tels vs. If we could be perswaded that faith doth Iustifie impetrando promerendo suo modo inchoando Iustificationem then we would neuer deny that loue feare hope and other vertues did iustifie vs as well as faith Whereupon he sets himselfe to prooue that there is in faith it selfe some efficacy and merit to obtaine and deserue Iustification His Arguments are chiely two From those places of Scripture wherein a man is said to be iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or absolutely without Article or Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per fidem ex fide or fide Wherein these Prepositions signifie saith he the true cause of our Iustification Which he proues 1 By the contrary when a man is said to be iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This notes the true efficient deseruing cause of his Iustification Secondly By the like in other places where we are said to be redeemed saued sanctified Per Christum per sanguinem per mortem per vulnera and in the whole 11. to the Heb. The Saints are said to doe such and such things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith All signifying the proper cause From those places of Scripture which sayth he plainly shew Faith doth impetrare remissionem suo quidem modo mereri Such are those Thy Faith● hath saued thee or made thee whole A speech that Christ vsed often as to the woman that washed his feet To her that had an issue of Blood To the blind man recovered of his sight And that to the Cananitish woman O woman great is thy Faith now see what the merit of this Faith was For this saying go thy way the Diuel is gone out of thy Daughter Thus Abraham being strenghened in Faith glorified God who therefore iustified him for the Merit of his Faith And againe in the eleuenth to the Heb. by many examples we are taught that by Faith that is by the merit and price of Faith Enoch and other men pleased God For answeare here vnto 1 Vnto the Argument from the Proposition we reply That if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be needs strictly taken in the same kind of Causality then the Iesuits should doe well to stand to that and make the similitude betweene Faith and workes runne thus A Man is iustified by workes that is for the proper and only Merits of his obedience so a Man is iustified by Faith that is for the only merit of his Beleeving in Christ aud by that meanes both shall be true and effectuall causes of Iustification But if Bellarmine dare not thus presse the similitude for feare of being found guilty of despising the blood of the New Couenant attributing that to the Merit of Faith which belongs only to the Merit of Christ he must then giue vs that leaue to distinguish which he takes to himselfe and if he fall to his Qualifications and quodammodo's he must pardon if we also seeke out such an Interpretation of those places as may not crosse other Scriptures Which for asmuch as they testifie that We are Iustified by his grace through the Redemption that is in Christ that All sinne is purged by the blood of Christ that By the sacrifice of himselfe he hath put away Sinne and With offering hath consecrated for ouer them that are sanctified we dare not without horrible sacrilege ascribe the grace of our Iustification vnto the worke and worth of any thing whatsoeuer in our selues but wholy and only to the Righteousnesse of Christ. And therefore when the Scriptures say we are iustified by Faith we take not the word By in this formall and legall sense we are iustified by the efficacy of our Faith or for the worth of our Faith according as 't is vnderstood in Iustification by workes but we take it Relatiuely Instrumentally We are Iustified by Faith that is by the Righteousnesse of Christ the benefit whereof vnto our Iustification we are made partakers of by Faith as the only grace which accepts of the promise and giues vs assurance of the performance He that looked to the Brasen serpent and was cured might truly be sayd to be healed by his looking on though this Action was no proper cause working the cure by any efficacy or dignity of it selfe but was only a necessary condition required of them that would be healed vpon the obedient observance whereof God would shew them favor so he that looketh on Christ beleeuing in him may truly be sayed to be saued and Iustified by Faith not as for the worth and by the ●fficacy of that act of his but as it is the Condition of the promise of grace that must necessarily go before the performance of it to vs vpon our Obedience where vnto God is pleased of his free grace to iustifie Nor is this Trope any way harsh or vnusuall to put Oppositum pro opposito Relatum pro Correlato Habitum pro Obiecto In Sacramentall locutions 't is a generall Custome to put the signe for the thing signified and the like is vsed in other passages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of God grew c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words of Faith and Rom. 8. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spe seruati sumus id est Christo in quem speramus Hope that is seene is not hope that is res visa non sperata est That of Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like to that Christ our Ioy Anni spem