Selected quad for the lemma: cause_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A10174
|
A shorte declaration of the lives and doctrinde [sic] of the Protestants and puritans vvher by one of independent iudgment may knovv the holinesse of their religion.
|
Griffin, George Augustus, attributed name.
|
1615
(1615)
|
STC 20451; ESTC S106114
|
88,828
|
192
|
Iusâ—ce of Christ which they apprehend by faith â—ydeth all these sinnes so that God will not Impâ—te them to such as comite them Caluin subscribeth with Luther this same doctâ—ine lib. 3. Inst cap. 14 sect 12. thus writting â—ur corruption vncleanesse being couered with â—he puritie of Christ are not Imputed to vs but â—eing so luied and hidde they shall not come to â—he Iudgment of God to aecuse vs. Caluin sheweth by this opinion as Luther did â—efore him that their sinÌ„es being hidde couered by the Iustce and puritie of Christ apprehended by their faith shall on t appeare in the Iudgment of God to accuse or condemne them likewise he teacheth that the abhominable filth vncleanesse of sinne which maketh the man reseauble vnto Sathan doth still remaine within their soules only hidde by the Externall Iustice of Christ aâ— yf you wold couer an blacke Ethiopian with a white garment Externalâ—y you see than what a malitious spouse full of corrupt stinch the Protestant soule is to Christ the beutifull some of thâ— liuing God which is an abhominable thing to bâ— hard Caluin in anitidoto concile Triden tmisess 6 can 18. writteth that some seede of the true liuely faith remaineth still amongst great deadly sinnes Yf their true liuely faith abideth amongst greaâ— deadly sinnes then they may doe what they list because their faith will Iustfie them in the middeâ— of their great deadly sinnes by the apprehensioâ— of Christs Iustice which hid then sinnes that theâ— come not to the Iudgmen of God for to accuâ— them Is not that a pleasane libertie they take tâ— selues to coÌ„mite all sinnes without scruple of conâ—cience or any other repeâ—hension Caluin algane lib 3. Inst cap. 2. sect 3. sayeth beholding that Christ doth Iustifie vs not by apâ—probation of our proper Innocencie but by Impâ—utation of Christs Iustice wee are Esteemed to bâ— Iust in Christ who are Iniust in our selues You see sinne and Iniquitie doc still remaine â—n the Protestants soules Euen when they are â—ustied by the Imputatioa of Christs Iustice whiâ—h they aprehend by faith so you may behold â—hat all kind of sinne Impietie Malce hypocrisie â—nd Iuistice may stand with their Iustification by â—nly faith in Christ a faith foresuith very meete â—o Nurish theeues adulteaers homieids Trayteâ—rs hypocrits falsefiers of their faith becuse they â—oÌ„mite all these sinnes wiâ—h many others without reprehen sinne in the Iudgment o God or good consciences according to the former Doctrines of Luther and Caluin Hovv Iustification by only faith doth contemne all good vvorkes vvithout all ferre of God to coÌ„mite Euill vvorkes vvhich are pleasant to the sinner CHAP. LVIII FOr probation of this point Luther lib. de libert Christiano thus writteth good workes make not the man good nor Euill workes the man Euill so according to Luthers doctring good workes and Euill are both Indifferent because they can neather make the man good or Euill helpe or harme him therefore the man needeth neuer to paine him selfe to doe anie good workes or likewise feare to doe any Euill workes because they can not make him worse then he is but to doe anie thing which liketh him beest whether it be good or Euill for it is his only faith Christ which maketh him Iust and acceprable vnto God or Euill for it is his only faith in Christ which maketh him Iust and acceptable vnto God not his good workes for as his good workes con not helpe him so his Euill workes cannot hinder his faith to Iustâ—fie him wherefore a man may doe what he listeth without hurt of his Iustification by only faith this is the libertie of their carnall Gospell Caluin taketh Luther by the hand in this matter lib. 3. Inst cap. 19. sect 2 thus writting for sith the lawe leaueth no man Iust or righteous aither wee are Excluded from all hope of Iustification or wee must be made free and loosed from the lawe and so that there be no regarde at all of God workes Thus you see to Estabish his Iustificaton by only faith he affirmeth that no man should haue regairde of good workes but to haue recourse only to his faith which Iustifieth him by the apprehension of Christs Iustice without Regaird of good workee Luther againe in sermone de nouo TestameÌ„oâ— siue de missa thus writteth caeuamus a peccate sed dmulto magis a legilus et operthus bonis tantum attâ—edamu Dei promissionem et fidem That is let vs takâ— heede the keepe our selues from sinne but much more from the lawes and good workes let vs only haue the Eye of faith and our mind fixed vpon the promise of God so Luther will haue the man to haue no regaird of good or Euill workes but only to considder the promâ—se of God by his faith Luther againe in sermone eodem sie deus dilexit mundum this writeth because the way is straite which leadeth to heauen thou must be made slender and then yf thou woldest enter thereby and â— litle aftre yf thou wilt come charged with sacks full of good workes thou must lay them doune othtwâ—see thou canst not enter in at the stratite way Luthers Disciples in Colloquio Altembergnsin affirme that wee should praie to prseuere in faith to the end without all good workes Caluin lib. 3. Inst cap. 19 sect 2.4 7. wrtteth that where there is any assurance of Iustification there should be no regaird of lawes or good workes and that all externall workes are Indifferent to their Iustification for they can neither helpe or Impaire the same so you see how their Iustifitatian by faith destroyeth all good workes as not â—eedefull to the same Hovv the faith of the Protestants is an abhominable faith and sinkefull of all mischiefe corrupt fountain ' vvhence manie vennmous springs runne out a naughtie ore bearing fruits full of poyson and abhominateon CHAP. LVIIII THis assertion of ours is manifest by their owen Doctrine before all things you must â—nderstand that there is no thing so odious and abhominable before the Eyes of God as sinne is â—or sinne was cause that God did expell the â—ebellious Angells out of Heauen sinne was cause to banish Adam with his Posteritie out of paradice sinne is the cause of all the pouertie siceksse trouble and miserie when by men are wexed tossed and tormoilled in this mortall life besides these things it is cause of damnation of manie millions of soules so that the most perrillons and dangerous thing which is in this world is that thing whence doth proccede because that sinnes is cause of all mischiefe which doth fall vpon man Now to shewe that these Iustising faith is that naughtie tre as wee haue recited aboue Deadly sinnes the venemous frits thereof it is thus prooued by their owen doctriae Luther Patriarch to all the heretiques of of ouâ— age in Assertâ— omuium aatâ— suor art 51.32 coÌ„â—afterrmerh boldly that omrria opera Instoruim sunt peceata mortalia that
malitious heretique a trecherous Impostour and cruell killer of mens souls worthie and conformable of his pestiferous doctrine deceitfull hypocrisies and abhominable life Hieronimus Bolsecus phisition of Lyons affirmeth to haue heard with his proper Eares these things of Caluins ouen priuie Seruants which did serue him vnto his latter end Now let vs beholde Edification and Instruction wee may receiue of his blasphemous doctrine which he writteth against Christ our Sauoiour and Redemptour Before all things he maketh God the cause author of all mischeefe hynous Câ—yms sinnefull acts by men coÌ„mitted in this world and lay all the blame and Charge vpon God first author cause of the same according to his doctrine for thus he writteth in his Institutions lib. 1. Inst cap. 18. sect 4. man by the Iust Enforcing of God doth that thing which is not lesoÌ„e to him do Caluin w itteth againe that men doe nothing but that which God hath decreed with him self and appornted to be done by his secreete direction lib. 1. Inst cap. 18. sect 1. Eurthermore he writteth I omit the generall concurrace of God whereby each creature is vpholden and retauneth strainth to effectuat all thiÌ„gs which they doe lib. 2. Inst cap. 4. sect 2 I speake of that only action whereby each misdeede may be ascribed to God to Sathan and to man without amie absurditie or Inconuonrencie Here Genttle Reader thou shalt morke how Caluin aseribeth each misdeede as much to God as he douh to Sathan or to man lib. 1. Inst cap. 18. sect 2. He writteth yet more blasphemously of God saying Sathan is said to deceiun and Inchant the minds of Infidells but whence is that vnlesse the efficacie of Errour deriue from God him â—elfe Marke here good Reader according to Caluins doctrine that God worketh in to the minds of men the Efficacie of error and althought Caluin maketh SaSathan the Instrument yet he maketh God the cheefe cause of this mischeefe and not Sathan and much lesse the will of mortall man Caluin writteth also both blasphemously and without all reuerence or fere of cap 2.17 our Lord thar he did vtter the words of despeartioÌ„ vpoÌ„ the crosser to be much affrayed to be condamned for Euer lib 2. cap. Inst sect 16. Luc. 22.69 Ihon 9.37 Behold the blasphemie which this malitious heretique writteth against Christ our Saucour which was as sure of his owen Saluation as he was sure that he was the natuarall Sonne of God and that he was to come with great Maieiste accompained with his Angells at the letter day to Iudge the quicke and the dead mat 24.30 suc 24.26 Ihon. 18.26 and that his Kingdome was in the other world to come Thus Caluin made the Prince of Patience and Magnanimitie which giueth strainth force and courage to all the Mâ—râ—oirs of the world to faint doubt and dspaire of his owen Saluation in the time of his owen Martiredome VVhat other thing can Caluins breth smell in these and suchlike words but Godisse Infidelitie to make men thinke by such leud reasons that Christ can not be accompted naturell Sonne of God in such a seruile feare cursed desperatioÌ„ Likewise Caluin doth not only take â—way the Fathers Limbe Purgatorie lib. 2. Inst cao 16 sect 3. mat 23.41 lib. 2. Inst crp. 16. sect 10. which lowe places of Eartd he calleth â—aine Imaginations fained deuises and â—uerile fables but also he doth against â—he Expeste word of God take cleane â—way the burnig fire of hell affirming heretically efter his olde custome â—hat the paines of hell are no other thing but a sorrowfull Anguish of the Soule â—nd terrour of the mind whereby Eche â—an doth feele God wrethfull angrie against him as Christ him selfe did Experiment yet in this mortall life whan he was hanging on the Crosse which heresie was long agoe condamned in â—rigmes as witnesseth S. Hierome Epist â—d Auitum Thus Caluins doctrine can not tend to any other scope to make God author of sinne Christ to doubt of his SaluatioÌ„ and dispaire at the houre of death and to take away the burning fire of Hell Prepared for the vngodly but to driue sillie Soules from the true Religion to atheisene and Godlesse Infidelitie NOVV LET VS CONSIDED vvhat Instruction and Edification vvee may receiue from the life and doctrine of Zuinglius Prish Prienst of Zuricke to vvne in the Heluetian countrie of Tinurie CHAP. III. AS concerning Zuinglius Parisâ— Priest of Zuricke Meitrpolitaâ— Towne of the Heluetian Countrie oâ— Tignrie he did Exchange his meekâ— Priestly dignitie with the fieirce officâ— of an Souldier and lastly was Killed in warre He writteth him selfe as Lutheâ— doth to haue learned his doctrine from a Spirit in the Night but he did noâ— Know sayeth he whether this Spiriâ— was blacke or white which did teach him Berangarius herisie Entombed long before that Christs Bodie was not reallie in the Sacraament This Luinolius Patriarch to all thâ— Puritans writteth blasphemously thaâ— God is author of sinne for these be hiâ— words Numen Ipsum est author est Euâ— quod in nobis est Iniustuâ—a God him selfe iâ— author of that thing which is Iniquitiâ— and Iniustice in vs. He wiritteth likewise that God enforcâ—h men to homicide adulterie and to 〈◊〉 other naughtie deeds which be wroâ—gh in this world Behold here good Reader the edificâ—ion Instruction which all vngodly â—en may learne from Zuinglius and â—aluin Prince of all Puaitans to Excuse â—eir sinnes when they coÌ„mit thift hoâ—icide Adulterie or any other naughtie â—ede saying that they can not withstaâ—d the will of God which Enforceth â—em to doe all Euill deeds â—HE Abhominable life and blaspemous doctrine of Theodore Beza CHAP. IIII. THEODORE BEZA Borne in vezile Towne of France being Student as forelorne soÌ„ne was wholly â—nt to lead a licertious and riotous life 〈◊〉 the Towne of Parish and Orleance â—apinn veerely 700 crownes of the beâ—fice of the Catholique Church which â—wothily he did spend in this fashion â—entioned before You shall not find since the memorie 〈◊〉 man a more vncleane lasciuious and shamlesse peete than he was which hath transgresed the bounds limits of all honestie as mucâ— in his naughtie words as in abhominable deeds for that could not afford him contentmet to abuse his bodie with other mans wyfe calle by proper Name was called Claudiae and in the abhominable sinne of Sodomie with abeutifulâ— young man calld Audebert Vnlesse hade proclaiued his Execrable sinnes vnto the whole world in his booke of Epigrames THE Epigrame vvhich he dieÌ„ compound in the proise anâ— commenodatioon of condida the Taylers vyfe and Audebert his fellovv-Sodomite ABEST Candida Beza quid moratis Audebertus abest quid hic moraris Tenent parasij tuos amores Habent aurelij tuos lepores Et'tu vezeliis manerepergis Procul Candidula amoribusque Et leporibus audebertuloque Immo vezelij procul valete Et vale pater et valete fratres Namque