Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	cause_n	instrumental_a	justification_n	4,285	5	9.3979	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07477	Spirituall food, and physick vis. Milke for the younger. Meat for the stronger. The substance of diuinitie. A pill to purge out poperie.; Pill to purge out poperie	Mico, John.; Mico, John. A pill to purge out poperie.	1623 (1623)	STC 17861; ESTC S102271	67,531	192

imputation of Christs righte ousnesse to vs. The Papists teach many things contrary to this Article First that men are to make satisfaction for their sinnes Now satisfaction for sinnes and forgiuenes of sinnes are contraries If wee satisfie in our owne person we are not iustified fréely if we be iustified fréely as most certainly we are Rom 3.23 then we make no satisfaction at all If a man can satisfie and pay a debt then he néedes no forgiuenes but if the debt be forgiuen him then it is plaine that there is no satisfaction made The satisfaction for our sinnes was made by Christ and not by vs. C. Did not the ancient Fathers teach men to make satisfaction for their sinnes M. The satisfaction which they maintained was an ecclesiasticall and publike mulct or penalty imposed vpon notorious offenders thereby to testifie their repentance and to satisfie the Church whom they had offended Perkins 1. V. 577 c. 2. vol. 165.2 D. 166. The efficient cause of our iustification is God alone It is God only that forgiueth our sins Esa 43.25 Mar. 2.7 Ro. 8.33 They teach that the Pope can forgiue sins and we know that he giues pardons not only for the time past but also for the time to come yea they teach that priests haue full right to remit sins they alleadge these places to prooue it Mat. 16.19 Ioh. 20.23 Now we are to note this that as none can forgiue a debt but the party to whom the debt is due so none can forgiue sins but God only against whom the sin is committed Ps 51.4 The power of binding and loosing committed to the Apostles Ministers of the Word is by declaring the wil and pleasure of God out of his Word both to pronounce forgiuenes of sins to al that are truly penitent and the retaining of them to the impenitent The Pope and his Clergie are neuer able to proue themselues to bee she true Ministers of Christ and therefore they cannot so much as challenge this latter authoritie and power to themselues much lesse she former which is proper to God only The motiue or impulsiue cause which moued God to iustifie vs was not any thing in vs but only the grace of God that is the free good wil pleasure of God Ro. 3.24 Eph. 2 8. Tit. 3.5 7. They teach that we are not iustified by grace only but by works also that is by the merit of our workes And to this end they haue of late yéeres deuised a first and secand iustification The first is when a sinner of an euill man is made a good man and this they say commeth only of Gods mercie by the merit of Christ The second is when one of a good of iust man is made better and more iust and this procéedeth from workes But wee are to know that there are not two kinos of iustification a first and second but one and the same iustification considered in different respects In respect of Gods actuall acceptation of a maus person iustification is absolute but in respect of the actuall application and manifestation of Gods acceptation vnto a mans conscience iustification is by parts and degrées M. Scudder on the Lords Prayer page 303. to 309. And further we are to note that the Papists second iustification is no other then sanctification which is an effect and fruit of iustification the which is imperfect and not able to iustifie vs before God Themateriall cause of our iustification is the actiue and passiue righteousnesse and obedience of Iesus Christ his inherent holines his fulfilling of the Law his death sacrifice and full satisfaction The formal cause or the forme of iustification is the righteousnes of Christ imputed of God vnto vs Rom. 5.19 Rom. 4.5 6 7 8. 1. Cor. 1.30 2. Cor. 5.19 21. Phil. 3.9 The Papists detide this doctrine that Men are iustified by the imputation of the righteousnes of Christ which righteousnes is not in vs but in Christ The Rhemists call it a new no-iustice a phantasticall apprehension of that which is not Rhem. on Ro. 3. Sect. 7. They hold them accursed that so affirm and teach And they teach that the onely formall cause of our iustification is the iustice of God whereby we are not reputed and accounted iust but are made iust indéede and this iustice is that which euery man hath within himselfe and is inherent in him Concil Trid. Sess 6. can 10.11 Rhem. on Phil. chap. 3. Sect. 3. The instrumentall cause of iustification on our part is a true and liuely faith whereby wee receiue and apply vnto our selues the merrie of God Christ Iesus and all his benefits resting vpon him alone for our saluation They teach that faith doth not iustifie as an instrument in apprehending the righteousnes of Christ but as a proper and true cause it actually iustifieth by the dignity worthines and meritorious work thereof Bellarm. lib. 1. de iustificat cap. 17. They teach also that faith is not the only cause of our iustification but that there are other also as hope charity almes-déedes and other vertues yea they say that workes are more principall then faith in the matter of iustification and pronounce him accursed that shall say a man is iustified onely by faith Rhem. on Rom. 8. Sect. 6. and on Iames 2. Sect. 7. Bellarm. lib. 1. de iustificat cap. 13. Concil Trid. Sess 6. can 9. These and other such like things they teach contrary to the doctrine of iustification which is a maine ground of Religion And if there were no more points of difference betweene vs these were sufficient to kéepe vs from vniting of our religions for héereby the Church of Rome doth raze the very foundation C. You said before that we are iustified freely I would know how this can be if we be iustified by the righteousnes and for the merit of Christ M. Because the decrée of God the Father for our redemption is frée and we pay nothing againe to God of our owne And therefore by the word fréely our merits are excluded but not Christs By which it appeareth that in respect of our selues we are iustified fréely of Gods méere mercie and grace without any respect of our owne righteousnes or worthines but yet through Christ and for his righteousnes and obedience imputed to vs both which are signified by the Apostle Rom. 3.23 24. C. Shew mee I pray you what is meant by Merit what the doctrine of the Papists is concerning merit and whether that our works be meritorious or no. M. By Merit we vnderstand any thing or any worke whereby Gods fauour and life euerlasting is procured and that for the dignitie and excellencie of the work or thing done Now the true merit whereby we looke to attaine the fauour of God and life euerlasting is to be found in the person of Christ alone in whom God is well pleased The Papists make two kindes of merit the merit of the person and the merit of the worke The

merit of the person is as they say a dignitie in the person whereby it is worthy of life euerlasting The merit of the worke is a dignity or excellencie in the work whereby it is made fit inabled to deserue life euerlasting for the doer of the worke See Rhem. on Rom. 8. Sect. 5. We now do renounce our owne personall merits and all merit of our owne workes and rely onely vpon the merits of Christ and wee hold that no workes of ours can merit That no man by any workes of his can merit may bee proued by the properties and conditions that must be in a worke meritorious and they are fiue First the worke must be absolutely perfect but all our workes are vnperfect aswell in parts as in degrées of accomplishment In parts because we omit many things which the Law prescribeth and doe many euill things which the Law prohibiteth In degrees because the workes of the Saints are vncleane Esay 64.6 Phil. 3.8 Secondly a man must doe the worke of himselfe and by himselfe for if it bee done by the hélpe of another the merit doth not properly belong to the dooer But the good workes which we doe are not ours but are wrought by God in vs. Thirdly a man must doe the worke of his owne free will and pleasure not of due debt for when we doe that which we are bound to doe we doe no more but our duty But whatsoeuer we doe we doe it as poore debters nay we are worse then poore debters wee are miserable bankrupts wee haue nothing wee haue lesse then nothing to pay Luke 17.10 Fourthly the worke must bée done to the benefit and profit of him from whom we looke to be repayed But no man by any worke of his can bring any profit vnto God Iob 22.2.35.7 Psal 16.2.50.12 Wée may benefit men but wée cannot benefit our Maker from whome wee haue receiued life and limbe soule and body and all that we haue wee can giue him nothing and therefore can deserue nothing from him Ro. 11.35 36. Lastly the worke and the reward must be in proportion equall for if the reward be more then the worke it is not then a reward of desert but a gift of good will But there is no proportion betweene our workes which are altogether vnperfect and the excellencie of those great blessings and benefits which the Father giueth vs freely in his Sonne Rom. 8.18 And therefore in this and the former respects there can bee no merit in any meere man wherefore it is no lesse absurd to say that wee merit saluation at Gods hands by good workes then if one should say Thou hast giuen mee an hundred pounds therefore thou oughtest to giue mee a thousand C. Was not this doctrine of merit taught in the times of ancient Fathers M. Merit being taken in his proper sense for due and iust desert was neuer allowed of the sound Professours for a thousand yeeres after Christ Perkins first Vol. 574 575. second Vol. 535 536 Such therefore as will be iustified and saued by their owne workes and challenge eternall life by their merits do shew themselues to be most proud and vnthankfull persons and deserue most iustly to bee condemned eternally C. The Papists at their end doe renounce their owne merits and professe that they look to be saued only by the merits of Christ M. If there were nothing else but this it were enough to proue their doctrine of merit to be a false doctrine for if it were a truth then a man is not only in his life time to professe it and maintaine it but also in his death yea rather to dye for it then to deny it But séeing they in their life professe it and maintaine it but at their death renounce it it is a manifest argument that euen they themselues do know that it is not a true but a false doctrine C. If they know that it is not a truth what makes them then in their life time so stifly to maintaine it M. It serues greatly to maintaine and vphold the Popes kingdome for they teach that the ouer-plus of Christs merits and of the merits of Saints and Martyrs is the treasure of the Church which being gathered together and put into a store-chest is in the Popes custodie and he alone hath the plenary opening and shutting of this Chest and the ordering and disposing of these merits by vertue whereof he giues out Indulgences and Pardons when and to whom he will So that such as haue not merits enow of their owne may haue them from thence And so héereby he maintaines and vpholds his kingdome for heerby comes in infinite wealth and reuenewes Perkins 3. vol. 1. part page 165.2 D. 2. vol. 590. 2. a. In these and many other particular points the Papists teach contrary to the Articles of the Créed and therefore are no true Catholikes neither doe they belong to the Catholike Church as is thus proued Whosoeuer haue not the Catholike faith doe not belong to the Catholike Church but the Papists haue not the Catholike faith therefore they do not belong to the Catholike Church That they haue not the Catholike faith is plaine by that aforegoing DIALOGVE 6. C. Doe they teach any thing contrary to the doctrine of the Sacraments M. Yes many things Christ ordained but onely two Sacraments The Church of Rome hath added to them fiue more namely Confirmation Penance Matrimonie Orders and ertreme Vnction C. Are not these Sacraments indeede M. No surely for there are foure things necessarily required to make a Sacrament First the authority of Christ commanding it Secondly the element or outward signe as the matter of it Thirdly the word of institution as the forme Fourthly the end and vse to bee a scale of our faith for remission of sinnes These foure things are not to be found in their fiue latter Sacraments and therefore they are no Sacraments indéede Master Attersoll on the Sacraments page 119. to 150. Synopsis Papis Controu 14 15 16. C. May not the Church then institute and ordaine Sacraments M. None may ordain a Sacrament but only the Lord. As none may put a signe and seale to a mans last will and Testament but onely the maker of the Testament so none may ordaine Sacraments which are signes and seales of the new Testament and couenant of grace but onely the Lord which made the couenant And therefore the Church of Rome in doing the contrary proues her selfe not to be the true Church of Christ but rather the Church of Antichrist They doe also in many other things teach contrary to the doctrine of the Sacraments As First that the Sacraments doe giue grace and namely remission of sinnes ex opere operato by the worke wrought Rhem. Acts. 22. Sect. 1. Secondly that not onely faith doth iustifie but the Sacraments also Rhem. Rom. 6. Sect. 5. Whereas Sacraments me signes and seales of iustification Rom. 4.11 Thirdly that Infants dying without Baptisme cannot bee saued