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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	adam_n	effect_n	sin_n	1,772	5	5.8266	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02483	An ansvvere to a treatise vvritten by Dr. Carier, by way of a letter to his Maiestie vvherein he layeth downe sundry politike considerations; by which hee pretendeth himselfe was moued, and endeuoureth to moue others to be reconciled to the Church of Rome, and imbrace that religion, which he calleth catholike. By George Hakewil, Doctour of Diuinity, and chapleine to the Prince his Highnesse.	Hakewill, George, 1578-1649.; Carier, Benjamin, 1566-1614. Treatise written by Mr. Doctour Carier.; Carier, Benjamin, 1566-1614. Copy of a letter, written by M. Doctor Carier beyond seas, to some particular friends in England.	1616 (1616)	STC 12610; ESTC S103612	283,628	378

first on God and then on the Soueraigne Magistrate his annointed and vicegerent on earth In regard of externall coactiue iurisdiction with Saint Augustine wee distinguish betweene the eternall God and the temporall Lord yet wee obey the temporall Lord for his sake that is the eternall God But where Caluinisme preuaileth three or foure stipendary Ministers you say that must preach as it shall please Mr. Maior and his brethren may serue for a whole Citie where by Caluinisme you vnderstand not the discipline or forme of Church gouernment conceiued by Caluin but Doctrinall pointes maintained by him or at leastwise by you imposed on him I say imposed on him in as much as the greatest part of those positions is certainly no part of his Doctrine and for the rest malice and preiudice set aside they might suffer as fauourable a construction in Caluin as in Saint Augustin or in Bellarmine and other Iesuits and schoolemen neither is all that Caluin hath written without exception maintained by those in England who otherwise imbrace and reuerence his paines as of a chiefe Captaine in the Lords battailes your positions I will examine as they lie in order whereof the first is That God hath predestinated a certaine number to bee saued without any condition at all of their being in the visible Church by faith or their perseuering therein by good workes To which I answere that if wee consider Predestination before the fall it can haue no reference to Faith or good workes flowing from thence in as much as if Adam had stood in his originall integritie wee should not haue needed the comming of CHRIST for our saluation and consequently neither faith in him nor those workes which are the necessarie fruits and effects of that faith but if after the fall then are they both required not as impulsiue and meritorious causes but as markes and effects infallible of our Predestination and withall as the ordinary conditions and meanes of our saluation This I take to bee Caluins opinion in the third booke and 22. chap. of his Institutions and not Caluins onely but Martyrs in his Commentary on the 8th to the Romanes and Zanchies in his 5. booke of the nature of God and second chapter and Bezaes in the acts of the conference at Montpelgard and generally of our owne Writers that haue touched this point and if wee erre herein wee erre with St. Augustine who in his 87. tract vpon Iohn thus speaks Hic certe vacillat eorū ratiocinatio qui praescientiam Dei defendunt contra gratiā Dei ideo dicunt nos electos ante mundi constitutionem quia praesciuit nos Deus futuros bonos non seipsum nos facturū bonos Non hoc dicit qui dicit non vos me elegistis quoniam si propterea nos elegisset quia bonos futuros ●sse nos praesciuerat simul etiam praescisset quòd eum nos fuissemus prius electuri Heere falleth to the ground their vaine manner of reasoning who defend the foresight of God against the grace of God affirming that wee were therefore chosen before the foundation of the world because God foresaw wee would bee good not that himselfe would make vs good But hee sayes not so who sayes you haue not chosen mee for had hee chosen vs because hee foresaw wee would bee good hee should also haue foreseene that we would first haue chosen him To the same purpose doth hee speake in the 98. Chapter of his Manuel to Laurence and in his 105. Epistle neither doeth the Master of sentences dis●ent from him herein in his first Booke and 41. distinction Opinati sunt quidam sayeth he Deum ideo elegisse Iacob quia talem futurum praesciuit qui in eum crederet ei seruiret Some saith he haue beene of opinion that God chose Iacob because hee knew hee would beleeue on him and serue him which Saint Augustin in his Retractions confesseth that himselfe sometimes held where hee plainely prooueth that had hee bin chosen for any merit to come that election had not proceeded from grace The same is also the opinion of Scotus of Aquinas and Bellarmin himselfe so that to say God hath predestinated a certaine number without any condition of faith or workes as the impulsiue or meritorious cause of our predestination is not Caluins opinion alone neither was he the first broacher of it And to say that hee predestinated a certaine number without any condition of Faith and workes as the markes and effects of our Predestination and the means of our saluation is not Caluins opinion at all but thrust vpon him by Mr. Doctor He hath chosen vs sayeth the Apostle before the foundation of the world that wee should bee holy making holinesse the finall but not the efficient cause with which distinction doeth Sixtus Senensis shut vp the matter in the sixth Booke of his Library where hauing at large alleaged the sayings of Origen Chrysostome Ambrose Hierome c. who seeme to hold that the Prescience of workes is the cause of diuine Predestination quae quidem sententia sayeth he in Pelagio damnata est which opinion was cōdemned in Pelagius he addeth that Augustin hauing sometime held the same vpon better aduice retracted it almost in innumerable places and at length concluds Ne● dubium est c. Neither is there any doubt to bee made but that some of those foresayd Fathers in pronouncing our workes foreseene to bee the cause of Gods Predestination vnderstood it of the finall cause and not of the meritorious The second point which you call Caluini●me is that God hath Reprobated the greatest part of the world without any respect at all of their infidelitie heresie or wicked life to which I answere that this point of Doctrine being rightly vnderstood is not Caluins alone but Martyrs Zanchies Bezaes in the places before alleaged and generally of our owne diuines nay of Sa●nt Augustin of Lombard of Scotus of Thomas and of Bellarmine himselfe who in the place aboue quoted distinguisheth Reprobation into a negatiue and a positiue acte the negatiue is Gods will of not sauing men the positiue his will of damning men of the former of these sayeth hee no cause can bee assigned in regard of vs as neither of our Predestination but of the lattter the cause is the foresight of sinne Now the former of these two acts is that by which men are properly sayd to bee reprobated as by the latter to bee damned so that to say God hath reprobated the greatest part of the world without respect of any thing in themselues is no more Caluinisme then Be●●arminisme Catherinus indeed enueighs bitterly against those who affirme that God reprobats some not because hee foresees their wicked life but because his pleasure is to exclude them from Eternall life and this opinion hee ascribes to Luther calling it impious and intolerable but Pererius somewhat sharper sighted takes vp the blundring olde man for it putting him

heauen and surely mine opinion is God forgiue me if I thinke amisse that a great part of those who professe his naturall body to be here doubt much of his being there And for the grace of his humanitie as you call it thus much no Christian man will denie that when Christ sanctified his owne flesh giuing as God and taking as man the holy Ghost he did not this for himselfe onely but for our sakes that the grace of sanctification and life which was first receiued in him might passe from him to his whole race as malediction came from Adam vnto all mankinde That which quickeneth vs is the spirit of the second Adam and his flesh that wherewith hee quickneth our corruptible bodies could neuer liue the life they shall liue were it not that here they are ioyned with his body which is incorruptible and that his is in ours as a cause of immortality and as little doubt there is but that this vitall and sauing grace which flowes from the humanitie of Christ is imparted vnto vs by meanes of the Sacraments they being sensible instruments for the conueying of those blessings to our soules which are in themselues incomprehensible And for that Sacrament which is most properly said to impart life vnto the receauer as the other doth food and sustenance it is acknowledged by those very men who are otherwise most bitter and vncharitable towards vs that children baptized with vs are thereby made capable of eternall saluation as far forth as if they had receiued that Sacrament in that Church after that forme which they cal Catholike cōsequently you are inforced out of the strēgth of your own principles to grant howbeit out of malice you labour to denie it that the grace of Christs humanity is not onely present with vs in corners and prisons among your complices but in our publique congregations in a more speciall manner then by the power of his dietie by which he is as wel present among the diuels in hell as among the Pope Cardinals assembled in consistory for the subuersion of states and ruine of kingdoms yet to affirme that he is none otherwise present in that Church except in corners and prisons and places of persecution but onely by the power of his dietie and not at all by the grace of his humanity I will neither be so vnaduised as to deliuer nor so vncharitable as to conceiue howbeit I haue good reason both to conceiue and to deliuer thus much that the honour which you pretend you doe him in your will-worship cannot but redound to his great dishonour nay our assurance is that being successours of his Apostles and Disciples in doctrine as you are of the Pharises in traditions the promise of his presence to the worlds end as well by the sanctification as the direction of his holy Spirit is rather made to vs then you B. C. 8. And for his mysticall body which is his Church and Kingdome there can bee no greater dishonour done to Christ then to maintaine Schisme and discention therein What would your Maiestie thinke of any subiects of yours that should goe about to raise ciuill dissention or warres in your Kingdome and of those that should foster and adhere vnto such men It is the fashion of all rebels when they are in armes to pretend the safety of the king and the good of the countrey but pretend what they will you cannot account such men any better then traitours and shall we beleeue that our blessed Sauiour the King of kings doth sit in heauen and either not see the practises of those that vnder colour of seruing him by reformation doe nothing els but serue their owne turnes and distract his Church that is his kingdome on earth by sedition or shall wee thinke that hee will not in time reuenge this wrong verely hee seeth it and doth regard it and will in time reuenge it G. H. 8. Wee as willingly grant as you are ready to prooue that a great dishonour is done to Christ by maintaining Schisme and dissention in his Church which ought to bee without seame as his coat But we demand who were the authours of this Schisme they which departed not frō the Church it selfe but from the corruptions thereof or they who stiffely maintaining those corruptions inforced this departure when Iacob was driuen to depart from Laban by his ill vsage was the breach in Iacob or in Laban when God commaundeth his people to goe out of Babylon lest they should partake of her sinnes and plagues doeth the going out of the people make a Schisme or the sinnes of Babylon It is true that wee haue forsaken that society which wee held with Rome but no farther then Rome it sel●●●ath forsaken Christ and howsoeuer shee pretend the hon●●● of Christ as rebels doe the name of the King and State yet in trueth she is Antichristian in persecuting the members of Christ and as in many other things so chiefly in challenging that vniuersality of power and infallibility of iudgement to her selfe which is onely due to our Sauiour And shall we thinke that he will not in time reuenge this wrong It cannot be but that her sinnes are come vp to heauen and God hath remembred her iniquities and in due time that command will take place Reward her as she hath rewarded you and giue her double according to her workes and in the cup that shee hath filled to you fill her the double in so much as she glorified her selfe and liued in pleasure so much giue ye to her of torment and sorrow for shee saith in her heart I sit being a Queene and am no widow and shall see no mourning Therefore shall her plagues come at one day death and sorrow and famine and shee shall bee burnt with fire for strong is the Lord God which will condemne her And thus our assurance is that your threats shall returne vpon your selues verily hee seeth it and doth regard and will in time reuenge it B. C. 9. But I hope and pray that hee will not reuenge it vpon you nor yours but rather that he will shew that your desire to honour him is accepted of him and therefore will mooue you to honour your selfe and your posterity with bestowing the same your fauour vpon his Church in the vnity thereof which you doe now bestow in the Schisme and that hee will reward both you and yours for the same according to his promise not onely with euerlasting glory in heauen but also with long continued temporall honour and security in this world and this is the first reason of my hope grounded vpon the promise of God G. H. 9. You are herein somewhat more manerly in words though litle lesse malicious in heart then Dr. Bishop a bird of the same feather who in an Epistle directed in like manner to his MAIESTIE as yours is spares not to speake out but tels him plainely when they see no hope of remedie the

first Table in their number making of foure but three and of those three they breake the first and second in worshipping the Blessed Virgine Angels Saints Reliques Images with diuine worship and in speciall the Crucifix and Sacramentall Bread professedly with the same kind of worship which is due to Christ as God and what account they make of the other two their little reckoning of blaspheming and profaning Gods Name and Gods day giue but too sufficient demonstration to the world But to bee plaine with you I finde no such words in S ir Francis Bacons Essayes printed the yere 1612. which vpon this occasion I haue reuised there beeing onely one of religion and that the very first which speakes so wittily so learnedly so fully against your drift in this place and the former section which shewes how the deuill out of the arsenall of false apprehensions sends forth the distorted engines of actions they be his owne words in that place as I cannot but hold it both a fence and a grace to insert it into mine answere whole and intire as himselfe hath deliuered it lest I should doe him iniury by mangling it The quarrels and diuisions for religion saith hee were euils vnknowen to the heathen and no maruell for it is the true God that is the ielous God and the gods of the heathen were good fellowes but yet the bounds of religious vnitie are so to bee strengthened that the bounds of humane societie bee not dissolued Lucretius the Poet when hee beheld the acte of Agamemnon induring and assisting at the sacrifice of his daughter concludes with this verse Tantum religio potuit suadere malorum But what would hee haue done if hee had knowen the Massacre of France or the Powder treason of England Certainely hee would haue been seuen times more Epicure and Atheist then hee was nay hee would rather haue chosen to haue been one of the mad men of Munster then a partaker of those counsels For it is better that Religion should deface mens vnderstanding then their pietie and charitie retaining reason onely but as an Engine and Chariot-driuer of cruelty and malice It was great blasphemie when the deuill sayd I will ascend and bee like the highest but it is a greater blasphemie if they make God to say I will descend and bee like the Prince of darkenesse And it is no better when they make the cause of Religion descend to the execrable actions of the murthering of Princes butchering of people and firing of States neither is there such a sinne against the person of the holy Ghost if one should take it literally as in stead of the likenesse of a Doue to bring him downe in the likenesse of a Vulture or Rauen nor such a scandall to their Church as out of the Barke of S. Peter to set foorth the flagge of a Barge of Pyrats and Assassins Therefore since these things are the common enemies of humane society Princes by their power Churches by their decrees and all learning Christian Morall of whatsoeuer Sect or opinion by their Mercurie rodde ought to ioyne in the damning to Hell for euer these facts and their supports and in all counsels concerning Religion that counsell of the Apostle would be prefixed Ira hominis non implet iustitiam Dei The same noble gentleman speaketh much to the same purpose in his Essay of Superstition as that it erecteth an absolute tyrannie in the mindes of men it hath been the confusion and dissolution of many States an● bringeth a new Primum mobile that rauisheth all the Spheres of gouernement The master saith hee of Superstition is the people and in all superstition wise men follow fooles arguments are fitted to practise in a reuersed order And thus I hope by this time Mr. Doctor hath gained little to the aduantage of his cause from the true and wise obseruations of Sir Francis Bacon Lastly for your instance in Mutinous souldiers I cannot conceiue whither your discourse tends but to shew that more honestie is yet left amongst vs then in those of your profession and is like to bee as long as we feare the assault of a common enemie which is like to bee as long as you remaine in opinion and condition like your selues B. C. 17. And as for their exhortations to obedience to your Maiestie when they haue first infected the vnderstanding of your Subiects with such principles of rebellion as haue disturbed and ouerthrowen all other States where they had their will it is a ridiculous thing to thinke vpon such exhortations and all one as if a fantasticall fellow finding a herd of young cattell in a close should first breake downe the hedges and then crie aloud to the cattell they doe not venture to goe out not seeke any fatter Pasture for feare they bee put in the pound and if they chance to feede where they are because they haue no experience of other and to tary in the Close for an houre or two then the vnhappie fellow should runne to the honour of the cattell and tell him what great seruice hee had done him and how hee had kept his cattell in the Close by ●is goodly charmes exhortations Let them say what they list of their own honesty and of their exhortations to obedience as long as they doe freely infect the peoples soules with such false opinions in religiō they do certainly sowe the seedes of disobedience rebellion in mens vnderstandings which if they bee not preuented by your Maiesties giuing way to Catholike religion will in all likelihood spring vp in the next generation to the great preiudice and molestation of your MAIESTIE and your posteritie so that whether I doe respect heauen or earth mine owne soule or the seruice of your Maiestie God or your neighbours or your subiects my assured hope is that by ioyning my selfe to the Catholike Church I neither haue done nor shall doe any ill duety or seruice vnto your Maiestie G. H. 17. You say that our exhortations to obedience are ridiculous the vnderstanding being once infected with such principles of rebellion as wee teach Had you vouchsafed to haue stooped to the nominating of those principles in particular you had dealt ingenuously and giuen some matter of reply but as you would shew your selfe a polititian in the whole body of your discourse so doe you specially in this that throughout you insist vpon vniuersals which not onely dazell the eyes of their vulgar Reader but yeelde starting holes of euasion to the authour What your Principles are and what ours touching obedience to the ciuill Magistrate I haue already opened in mine answer to the twelfth and thirteenth Sections of this Chapter Now the remedie you say to preuent the mischiefe likely to ensue vpon such doctrine is the admission of Catholike religion as if wee neuer heard nor read of any rebellion abroad nor at home raised from the professours of that religion during the space of a thousand sixe

the rich Abbeys yet were they as much burthened with the poore Frieries who had nothing to helpe them but the deuotion of the people it being commonly sayed of their assisting at Funerals Vbi cadauer ib coruus But they were all you say Mundo mor●ui vsing ● more but for their food and regular apparrel and turning the residu● to pious or charitable or publike vses but if it were so how came it to passe that many times they inriched and aduanced there families as much as any Lay man nay which is worse vsua●ly they spent the residue vpon their gaming and luxurie and their liuing Exchequer was rather for the seruice of the Pope and Court of Rome then of their Prince and Countrey so that the multitude of such Clergy men and the greatnesse of their prouision may well bee obiected by wise men without enuie as it was by the Venetians in the last quarrell betweene them and the Pope if their goods and persons be still as they haue beene hitherto exempt from Secular iurisdiction and publique seruice of the state for the preuention of which mischiefe was the statute of Mortmaine for the lessening of these mundo mortui made by Edward the first and confirmed by all his successours so that vpon due and trew examination the Commons are found to loose nothing but rather gaine much by the reformation of the Church and separation from Rome and if they did not yet were it a poore bargaine for a man to winne the whole world and loose his owne soule B. C. 42. And as for liberty they are indeed freed from the possibilitie of going to shrift that is of confessing their sinnes to God in the eare of a Catholike Priest and receiuing comfort and counsell against their sinnes from God by the mouth of the same priest which duty is required of Catholike people but onely once in the yeere but performed by them with great comfort and edification very often so that a man may see and wonder to see many hundred at one altar to Communicate euery Sunday with great deuotion and lightly no day passe but diuers do cōfesse are absolued and receiue the blessed Sacramēt The poore commons in England are freed from this Comfort neither is it possible vnlesse their Ministers had the seale of secrecie for them to vse it and what is the liberty that they haue in stead therof Surely the seruants haue great liberty against their masters by this meanes and the children against their parents and the people against their prelats and the subiects against their King and all against the Church of Christ that is against their owne good and the common saluation for without the vse of this Sacrament neither can inferiours bee kept in awe but by the gallowes which will not saue them from hell nor superiours bee euer told of their errours but by rebellion which will not bring them to heauen These and such like bee the liberties that both Prince and people doe enioy by the want of confession and of Catholike religion G. H. 42. We willingly acknowledge with S. Paul that to the Ministers of the Gospel is committed the Ministerie of reconciliation and the k●ys of the Kingdome of heauen to open and shut as they see cause and therfore in their ordination hath our Church ordained the Bishop to vse these wordes Receiue the holy Ghost whose sinnes thou doest forgiue they are forgiuen and whose sinnes thou doest retaine they are retained consequently if the power of absolution be giuen in these words then is it giuen receiued in the Church of England and as for the people they stand bound as often as they meete in their solemne assemblies to a publique and generall confession howbeit they are indeed freed from the necessitie of that which wee call auricular though not from the possibilitie as you falsly pretend for as we inforce none if they come not as knowing that force may worke vpon the body but neuer vpon the will so we exclude none if th●y come with a true penitent heart or out of the Scruple of conscience either to seeke Counsell being ignorant of the qualitie and quantitie of their sinne or comfort against despayre for sinne knowen and acknowledged In this case the only imparting of a mans mind to a trusty Friend like the opening of a feastered sore cannot but bring content to a soule so anguished and perplexed but much more if the vlcer be disclosed to a skilfull and faithfull Pastour of the soule who is no lesse able then willing aswell to vnderstand the nature of the disease as by warrant of diuine ordinance to apply the remedie and sure I see not but the Minister standing in the place of God as his ambassadour and pronouncing absolution vpon humble and harty repentance as from God it should prooue a marueilous great ease and settlement to a poore distracted and distressed conscience in which regard our Church hath well ordayned in one of the exhortations before the Communion that if any of the Congregation bee troubled with the burden of sinne so that he cannot quiet his conscience but requireth further comfort and counsell that he repayre either to the Pastour of his owne Parish or some other discreet and learned Minister of the word and open his griefe that hee may receiue such Ghostly counsell aduice and comfort as his conscience may be releiued and that by the Ministerie of Gods word he may receiue comfort and the benefit of absolution to the quieting of his conscience and auoiding of all scruple and doubtfulnesse and in the visitation of the sicke if he feele his conscience troubled with any waighty matter hee is willed to make a speciall confession and the Minister thereupon to absolue him In the name of the Father the Sonne and the holy Ghost which is an absolution onely Declaratorie Conditionall and Ministeriall but the Church of Rome not content herewith challengeth to her selfe herein a power iudicial which is in truth indiuidually annexed to the person and office of him who is Iudge both of quicke and dead This I take to bee the doctrine of the Church of England and the Primitiue writers touching this point and I cannot but wonder that Mr. Doctor so long a Church man of such eminent place amongst vs should be so ignorant therof as to affirme that the people with vs are freed from the possibilitie of confessing themselues whereas Mr. Casaubon a stranger in comparison could informe him that the rigorous necessitie of Confession inioyned and practised in the Church of Rome the Church of England thought fit vpon iust reason to moderate and qualifie but for the thing it selfe shee neuer did wholy annull it nor now doth simply condemne it And for the practise of it in forreine countreys which Mr. Doctour so much boasteth of wee are not all such strangers in those parts but some others haue aswell beene acquainted with their great deuotion in their