Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	faith_n	lord_n	1,391	5	3.9699	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19950	A letter vvritten from Paris, by the Lord Cardinall of Peron, to Monsr. Casaubon in England. Translated out of the French corrected copie, into English.; Lettre de Monseigneur l'illustriss. card. Du Perron. English	Du Perron, Jacques Davy, 1556-1618.; Owen, Thomas, 1557-1618.; Casaubon, Isaac, 1559-1614.	1612 (1612)	STC 6383; ESTC S122259	15,517	56

the Heretikes belieuing those things of God which are false do violate the fayth and the Schismatiks by vnlawfull diuisions doe separate themselues from brotherly charity although they belieue in all things the same with vs. And for this cause neither doth the Heretike appertaine to the Catholik Church for that she loueth God nor the Schismatike for that she loueth her neighbour And in his Booke de vnitate Ecclesiae All those that belieue as hath bene said that our Lord Iesus Christ is come in flesh risen from death in the same flesh in which he was borne and hath suffered and that he is the Sonne of God with God and one with the Father and the onely immutable Word of the Father by whome all thinges were made but doth yet in such sort dissent from his body which is the Church that their communion is not with all them with whome the Catholike Church doth participate but are in some deuided part it is manifest that they are not in the Catholike Church And Prosper his Disciple saith That he who doth cōmunicate with this Vniuersall Church is a Christian and a Catholike and he that doth not cōmunicate is an Heretike and Antichrist By which we see that the ancient Fathers denyed the Title of Catholike to the Donatists because they separated themselues from the Communion of the Church and graunted it to them from whome the Donatists tooke their doctrine because they remayned in the Vnity of one communion The people vnder S. Cyprian his charge saith Saint Pacianus haue neuer bene called otherwise then Catholike And S. Vincentius Lyrinensis O admirable change of things The Authors of one and the same opinion are esteemed Catholikes and their followers are iudged Heretikes And S. Augustine Your dissention saith he and your diuision maketh you Heretikes their peace and vnity made them Catholikes And when as in the fourth Councell of Carthage this Article was put in the examen of those that were to be made Bishops the same was repeated in the Epistle of the Councell by Saint Augustine who was the Secretary in these words Whosoeuer is deuided from the Catholike Church how laudably soeuer he seeme to liue for this only cryme that he is separated frō the Vnity of the Church he shall be excluded from life and the wrath of God shall remayne vpon him And the same was repeated againe by Fulgentius who saith Hold for most certaine and doubt not in any manner that no Heretike or Schismatike baptized in the name of the Father of the Sonne and of the holy Ghost if he be not vnited to the Catholike Church although he giue neuer so great almes and shed his very bloud for the name of Christ yet can he in no wise be saued Thus sayd these Fathers wholy or principally against the Donatists who notwithstanding agreed with the Catholikes in all articles of the Creed and in holy Scripture You accord with vs sayth S. Augustine in Baptisme and in the Creed and in all other Sacraments of our Lord but in the spirit of Vnity in the place of peace lastly in the Catholike Church you are not with vs. And yet they differed only in one poynt of Tradition not expressely contayned in Scripture And S. Augustine himselfe the chief Conquerour of this Heresy doth confesse that it could not be proued by Scripture This saith he lib. de vnitate Ecclesiae neither you nor I do read in expresse wordes And in his first booke contra Cresconium Although no example of this matter be found in holy Scriptures yet do we follow in this the Truth of the Scriptures when we do that which is agreable to the Vniuersall Church cōmended vnto vs by the authority of the same Scriptures And l. 11. de Bapt. cont Donat. And we our selues saith he should not dare to affirm any thing of this matter if we were not warrāted by the most vniforme Authority of the Church And l. 5. The Apostles haue cōmanded nothing concerning this matter but the custome which was alleadged against S. Cypr. is to be thought to haue descended frō their traditiō as diuers other things haue done which the Vniuersall Church doth obserue and are therfore with great reason belieued to haue bene commaunded by the Apostles although they be not written Whence it followeth that it sufficeth not for the obtaining of the Name Catholike to hould or rather to thinke we do hould the self same beliefe of the ancient Fathers if we do not participate with them in the Vnity and Communion of the same Catholike Church with which the same ancient Fathers did communicate and which by succession of persons and as we further pretend by the succession also of doctrine is descended vnto vs. And if she hath lost any part of her greatnes in our Hemisphere she hath gotten as much or more in the other Hemisphere that is vnder vs that so those ancient Prophesies may be fulfilled In thy seed all the nations of the earth shall be blessed And In the last dayes the mountayne of the house of our Lord shal be in the top of mountaines and shal be lifted vp aboue the hilles and all nations shall come vnto it The Ghospell of the Kingdome must be preached through the vniuersall world and then shall follow the end and consummation with other the like sentences of holy Scripture By which as Saint Augustine noteth the Church hath obtayned the Title Marke of Catholike The second obseruation is concerning the restriction to things necessary to saluation For besides those that are necessary to saluation there are two other degrees of things the one of such as are profitable to saluation as according to the iudgment of your Ministers is the selling of all that a man hath and giuing it to the poore Likewise to fast in time of afflictiō to appease the indignation of God to pray for the brethren that are of the same faith with vs to pray to Almighty God for our owne necessities The other degree is of things lawfull not repugnant to saluation as to flie in time of persecution and for such as serue the Altar to be maintained by the Altar to put away the wife that is Adultresse and the like For I alleage these as exāples and not for instances Now for entire conformity with the beliefe of the ancient Fathers it is necessary that we belieue all those things which they belieued euery one according to the degree in which they were held by them that is to belieue those things to be necessary to saluation which they reputed necessarie and those things profitable to saluation which they esteemed so and likewise to belieue those things to be lawfull and not repugnant to saluation which they did hold for lawfull not repugnant and that vnder colour that these two last degrees are not of things necessary to saluation but only profitable or lawfull we should not condemne them

nor separate our selues for any respect of them from the Church which did and doth practise them The third obseruation is concerning the ambiguity of the words necessarie to saluation which for that there are diuers kindes of necessities in matters of Religion may be diuersly taken For there is one necessity which is called Absolute and another Conditionall There is a necessitie of the meanes to do a thing and there is a necessitie induced by the precept by which we are commaunded to do it There is also a necessitie of speciall and particuler beliefe and a necessitie of beliefe in generall a necessitie of act and lastly a necessity of approbation I call absolute necessity not that it is simply so but for that God hath so ordained it that which admitteth no excuse of impossibility nor any exception of place time or person Of this kind is the knowledge and beliefe of Christ the Mediatour betweene God and man which is of absolute necessitie to be knowne of all that be of age For it is not excused with the circumstance of not being in place where one may be instructed nor with the condition of being ignorant and vnlearned rude and of little capacity a sheepe and not a sheepheard for none of these exceptions can defend them from eternall death that do not actually belieue Forasmuch as whosoeuer belieueth not in the only begotten Sonne of God is allreadie iudged And of the same necessitie to little infants is the receauing of the Sacrament of Baptisme by which alone according to the doctrine of Catholikes the faith in Christ is in them supplyed following herein the sentence of S Augustine who saith Do not belieue do not say do not teach that the Infants preuented by death before they be baptized can obtaine remission of Originall sinne if thou will be a Catholike And of this kind of necessitie there are but few examples I call that necessitie Conditionall which obligeth not but when there is possibility and admitteth exception of place time and persons and this againe is subdeuided into many branches For first of all to speake of matters which concerne Faith there are many points which necessarily are to be belieued by him that is in place where he may be instructed or hath time to informe himself which are not necessary to another that liueth in a desert or is so suddainly preuented by death that he hath no leasure to be instructed as that Christ was borne of a Virgin that he was crucified vnder Pontius Pilate that he rose againe the third day And many things are necessary to be belieued and held for points of Faith either by the whole body of the Church in generall or by the order of Ministers or Pastours who are the eies of the Church which be not necessary to be knowne and belieued as articles of Faith by euery one in particuler As that the persons of the blessed Trinity are one in Essence and distinct in Subsistence that the Father hath begottē his Sonne of necessity and not of free accord that they are the diuine Persons which do produce and are produced and not the Essence which doth neither produce nor is produced that the externall operations of the blessed Trinity are vndeuided that the only Person of the Sonne hath taken flesh and not any of the others that in Christ there are two Substances and one Subsistence that the Diuinity was not in place of the soule but that besides the body and Diuinity there was in Christ also a sensible and reasonable soule that what Christ did once personally vnite vnto him he doth neuer abandone that the Diuel was created good and by the liberty of his owne free will he became euill and other the like And as for the necessity of action there are many things necessary when there is possibility and opportunity of times of places and of persons which are not necessary absolutely and when these commodities and meanes to performe them are wanting As to assist at Ecclesiasticall solemnities to receaue actually the Eucharist And many things are necessary to some as Mission and Imposition of hands to the Pastours of the Church and Marriage to such as desire lawfull ofspring which are not necessary to others And briefly other things are needfull for the obtayning of saluation and others for the obtaining of it with more facility others for the obtaining of it for ones self and others for the procuring and getting of it for another others for the constitution of the Church and others for the edification and more large propagation of the Church others for the meere being of Christian Religion and others for the better being that is for the decēcy dignity and splendour therof I call necessity of meanes that which is in the things themselues we vse as that of the Sacraments to which God hath giuen power for the imparting of Grace and the reall cooperation to the health of a mans soule That also of the Cōmaundements of the morall law the necessity wherof is imposed by the order of nature In like manner the necessity of repenting for our sinnes which is a necessary meane for obtaining of pardon I call that necessity of Precept which proceedeth only from the force of commaundment as is the keeping holy of the first day in the weeke in memorie of that day in which our Sauiour rose from death and which for this cause is called Dies Dominicus that is the day of our Lord and other the like obseruations the omission of which would nothing endanger saluation if it were not for disobedience and the breaking of the precept by which they are commaunded I call necessitie of particuler and speciall beliefe the necessity of those articles which all faithfull soules not preuented by death are bound to know and belieue with an expresse distinct and determinate faith which in Schooles is called Fides ex licita and of this kind are the twelue Articles of our Creed Necessity of generall beliefe comprehendeth those things which euery one in particuler is not bound to belieue in distinct and expresse manner as the doctrine of Originall sinne the article of two wills in Christ the proceeding of the holy Ghost from the Father and the Sonne the force of Baptisme giuen in due forme out of the Catholike Church and that the baptized by heretikes are not to be rebaptized when they returne to the vnity of the Church and other the like which euery simple and rude Christian is not bound expresly and distinctly to belieue but it sufficeth that they belieue them in generall in the faith of the Church that is that they adhere and be vnited to the Church which belieueth them in the faith whereof they liue as long as they remaine in her communion and vnity in like manner as the infant liueth by the food receaued by the mother as long as it is within her wombe Necessity of Act I call that which is of those things which euery one in

thing ought to be held in all reason for ancient which those whome we do accompt ancient did themselues esteeme to be ancient The fifth obseruation is about the Vnanimity and vniforme consent of the Fathers which some contentious spirits would haue to be vnderstood only when one and the selfe same thing is actually found in the writings of all the Fathers which is a most vniust and impertinent pretension For that any doctrine or obseruation be truly held by the Fathers to be Vniuersall and Catholike it is not needfull that it be found in the writings of all the Fathers when as many of them perhapps neuer treated of those matters and of whose writings some haue perished and neuer come to our hands but there are two other lawfull waies to assure and satisfy vs in this matter The one when the Fathers or greatest eminencie in euery Countrey do agree in the affirmation of one and the self same doctrine or practise and none of the others haue noted it as dissenting from the Church nor haue written against it In this sort when Saint Augustine had cited against the Pelagians the testimony of an eleuen Fathers eminēt in learning and agreeing in the same points of doctrine he thought he had sufficiently produced against them the beliefe of the Catholike Church and when the Councell of Ephesus had produced ten Fathers of former ages they thought they had sufficiētly expressed the cōsent of the Church in the precedēt tymes against the doctrine of Nestorius for that as Vincentius Lyrinensis noteth they doubted not but those ten Fathers held belieued the self same which all the rest of their brethren did The other way is when the Fathers do speake not as Doctours but as witnesses of the vse and practise of the Church in their ages do not say In my opinion this ought thus to be belieued or thus to be vnderstood or thus to be obserued but the Church from one end of the world to the other belieueth thus or obserueth this For then we do not hold that which they say as a thing sayd by them but as sayd by the vniuersall Church and principally in matters whereof they could not be ignorant by reason either of the condition of things as in matters of fact or in respect of the sufficiencie of the persons And in this case we do not draw from their words only a probable argument as we do when they speake as particuler Doctours but the argument we draw from hence is an absolute demonstration This therfore is to be held vndoubtedly for Vniuersall Catholike which the most eminent of the Fathers that liued in the time of the foure first Councells haue taught in diuers Countreys and different parts of the world and which none of the rest haue impugned or noted as disagreing from the doctrine of the Church or which the Fathers of these Councells haue witnessed to haue bene belieued and practised by the whole Church in their ages and that shall vndoubtedly remayne as ancient and Apostolike which the Fathers of those ages haue testified to haue bene obserued by the whole Church not as a thing newly begun in their time but descended to them by continuall and immemorable succession from former ages or from the expresse Tradition of the Apostles For those thinges hauing bene vniuersally obserued in the tyme of the foure first Councels they could not be instituted but by an vniuersall authority For in the Catholike Church was then exactly obserued the rule mentioned by Vincentius Lyrinensis to oppose Vniuersalitie against Particularitie And therefore one doctrine or obseruation of one particuler Prince could neuer come to be the beliefe or custome vniforme and vniuersall throughout all parts of the world especially in such sort as no one of the Fathers liuing neere the tyme of those vniuersall innouations should haue perceaued or noted but whatsoeuer was then vniuersally obserued in the whole Church must necessarily be instituted by some vniuersall Prince For according to the opinion of your Ministers there were in those ages but two principall and vniuersall authorities the one of the Apostles and the other of generall Councells For they will not admit that the Sea Apostolike had at those tymes any vniuersall authoritie and therefore whatsoeuer shal be found to haue bene vniuersally and vniformly obserued in the Church in all Countreys Prouinces of the earth in the tyme of the foure first Generall Councells and not to haue bene begun in that time but to haue bene formerly practised that is before there was any Generall Councell in the Church must necessarily be a tradition of the Apostles following those rules of S. Augustine Epist 18. Those things saith he which we keep not by writing but by Tradition which are obserued through the whole world are vnderstood to be receaued from the ordination and institution either of the Apostles themselues or of Generall Councells whose authority is most profitable to the Church And in another place That custome also which men looking vpwards could not find that it was instituted by posterity was iustly belieued to haue bene instituted by the Apostles And there are many other things which would be long to repeat And againe If any one in this do seeke diuine authority although that which the vniuersall Church obserueth and hath not bene instituted by Councells but alwayes retayned is iustly belieued not to haue bene deliuered by Tradition but by Apostolicall authority c. Which rules of S. Augustine if they haue place in those things which the Fathers who liued in the tyme of the foure first Councells do testifie to haue bene obserued in the Church before those Councells with how much more reason ought they to haue place in those matters which the same Fathers affirme not in doubtfull but in expresse termes to haue bene instituted and ordained by the Apostles These fiue Obseruations then thus made vpon the Premisses to passe now to the Conclusion I say that so farre of it is that your Ministers to whome his Maiesty doth exteriourly adhere doe hold the same thinges which the ancient Fathers haue belieued and practised as necessary to saluation that in the solemne Seruice or Liturgie of the Church which is the seale of Ecclesiasticall Communion the foure principall points for which they haue separated themselues frō vs which are the Reall Presence of the body of Christ in the Sacrament the Offering of the Sacrifice of the Eucharist Prayer Oblation for the dead Prayer to Saints the ancient Fathers haue vniuersally and vniformly belieued held and practised them all as thinges necessary to saluation although in different degrees of necessitie So as if your Ministers had liued in the time of the ancient Fathers they must as they haue now forsaken and renounced our solemnities and communion for these causes so also haue then renounced the solēnities cōmunion of the ancient Fathers and consequently the title society of the Catholike Church