Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	see_v	soul_n	2,772	5	5.0753	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12211	A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.	Sibthorp, Christopher, Sir, d. 1632.; Ussher, James, 1581-1656.	1622 (1622)	STC 22522; ESTC S102408	494,750	610

had deserved that the due judgement of God should have condemned even those that are justified unlesse mercie had relieved them from that which was due that so all the mouthes of them which would glory of their merits might be stopped and he that glorieth might glorie in the Lord. They further taught as S. Augustin did that Man using ill his Free will lost both himselfe it that as one by living is able to kill himselfe but by killing himselfe is not able to live nor hath power to rayse up himselfe when he hath killed himselfe so when sinne had beene committed by freewill sinne being the conqueror freewill also was lost forasmuch as of whom a man is overcome of the same is he also brought in bondage 2. Pet. 2.19 that unto a man thus brought in bondage and sold there is no libertie left to do well unlesse he redeeme him whose saying is this If the Sonne make you free yee shall be free indeed Ioh. 8.36 that the minde of men from their very youth is set upon evill there being not a man which sinneth not that a man hath nothing from himselfe but sinne that God is the author of all good things that is to say both of good nature and of goodwill which unlesse God do worke in him man cannot doe because this good will is prepared by the Lord in man that by the gift of God hee may doe that which of himselfe hee could not doe by his owne free-will that the good will of man goeth before many gifts of God but not all of those which it doth not go before it selfe is one For both of these is read in the holy Scriptures His mercie shall goe before me and His mercie shall follow me it preventeth him that is unwilling that hee may will and it followeth him that is willing that hee will not in vaine and that therefore vvee are admonished to aske that we may receive to the end that what we doe will may be effected by him by whom it was effected that vvee did so will They taught also that the Law was not given that it might take away sinne but that it might shut up all under sinne to the end that men being by this meanes humbled might understand that their salvation was not in their owne hand but in the hand of a Mediator that by the Law commeth neyther the remission nor the removeall but the knowledge of sinnes that it taketh not away diseases but discovereth them forgiveth not sins but condemneth them that the Lord God did impose it not upon those that served righteousnesse but sin namely by giving a just law to unjust men to manifest their sinnes and not to take them away forasmuch as nothing taketh away sinnes but the grace of faith which worketh by love That our sinnes are freely forgiven us without the merit of our workes that through grace wee are saved by faith and not by workes and that therefore we are to rejoyce not in our owne righteousnesse or learning but in the faith of the Crosse by which all our sinnes are forgiven us That grace is abject and vaine if it alone doe not suffice us and that wee esteeme basely of Christ when we thinke that hee is not sufficient for us to salvation That God hath so ordered it that he will be gracious to mankinde if they doe beleeve that they shall be freed by the blood of Christ. that as the soule is the life of the bodie so faith is the life of the soule and that wee live by faith only as owing nothing to the Law that he who beleeveth in Christ hath the perfection of the Law For whereas none might be justified by the Law because none did fulfill the Law but only he which did trust in the promise of Christ faith was appointed which should be accepted for the perfection of the Law that in all things which were omitted faith might satisfie for the whole Law That this righteousnesse therefore is not ours nor in us but in Christ in whom wee are considered as members in the head That faith procuring the remission of sinnes by grace maketh all beleevers the children of Abraham and that it was just that as Abraham was justified by faith onely so also the rest that followed his faith should be saved after the same maner That through adoption we are made the sonnes of God by beleeving in the Sonne of God and that this is a testimonie of our adoption that we have the spirit by which we pray and cry Abba Father forasmuch as none can receive so great a pledge as this but such as be sonnes onely That Moses himselfe made a distinction betwixt both the justices to wit of faith and of deedes that the one did by workes justifie him that came the other by beleeving only that the Patriarches and the Prophets were not justified by the workes of the Law but by faith that the custome of sinne hath so prevayled that none now can fulfill the Law as the Apostle Peter saith Act. 15.10 Which neyther our fathers nor wee have beene able to beare But if there were any righteous men which did escape the curse it was not by the workes of the Law but for their faithes sake that they were saved Thus did Sedulius and Claudius two of our most famous Divines deliver the doctrine of free-will and grace faith and workes the Law and the Gospell Iustification and Adoption no lesse agreeably to the faith which is at this day professed in the reformed Churches then to that which they themselves received from the more ancient Doctors whom they did follow therein Neyther doe wee in our judgement one whit differ from them when they teach that faith alone is not sufficient to life For when it is said that Faith alone justifieth this word alone may be conceived to have relation either to the former part of the sentence which in the schooles they terme the Subject or to the latter which they call the Predicat Being referred to the former the meaning will be that such a faith as is alone that is to say not accompanied with other vertues doth justifie and in this sense wee utterly disclaime the assertion But being referred to the latter it maketh this sense that faith is it which alone or only iustifieth and in this meaning onely doe wee defend that proposition understanding still by faith not a dead carkase thereof for how should the iust be able to live by a dead faith but a true and lively faith which worketh by love For as it is a certaine truth that among all the members of the bodie the eye is the only instrument whereby wee see and yet it is as true also that the eye being alone and seperated from the rest of the members is dead and for that cause doth neyther se●

without further search and examination For all their Councells bee they never so generall consist of men and of such men as may possibly fall into error and be themselves deceived either through ignorance and want of sufficient knowledge or through corruption partialitie or through some one meanes or other Their Councels I am sure are not better then those that were in Gregory Nazianzens time nor altogether so good and yet he saith out of his owne observation of the Councels of his time that The lust of strife and desire to beare rule did raigne there many times And Eusebius saith likewise of those times that The chiefe Rulers of the Church forgetting Gods commandements vvere enflamed one against another vvith contention emulation pride malice and hatred And therefore it appeareth to be a thing possible enough even for general Councels aswell as for Provincial sometime to erre and goe astray For example They remember the general Councels wherein the Arrian heresie was established whereof that of Arimine was one as also the second Ephesine Councell which decreed for the Nestorians Did not these generall Councels erre that even in matters of Faith I am sure they will grant that they did for so the Rhemists and other Papists themselves confesse Why then may not their generall Councels likewise erre which make decrees in maintenance of their Poperie as those other did which decreed in maintenance of their Arrianisme and Nestorianisme The Rhemists answer That those Councels wanted the Popes assent assistance or confirmation and therefore they erred howbeit that is not the reason why they erred but the true reason and cause of their error was because they decreed not according to the holy and Canonical Scriptures but contrarie thereunto For even Councels also which had the Bishop of Romes assent were not therefore priviledged from error as appeareth by the second Councell of Nice which decreed that Angels and mens soules also be corporeall for this the Papists themselves cannot denie to be an error Yea how is it possible that by the Popes assent or confirmation anie Councell should or can be ever the more priviledged from error when even the Popes themselves have no such priviledge in that behalfe For it is well knowne that Pope Liberius erred and that not onely personally but iudicially also and defin●tively and in a matter of Faith when hee subscribed to the Arrian heresie as testifieth Athanasius Apolog. 2. ad solitariè vitam agentes S. Hierome in Catalogo Damasus in Pontificali Marianus Scotus Petrus Damianus epist. 5. cap. 16. c. Honorius also Pope of Rome was a Monotbelite and did not onely fall into that heresie but in a Decretal Epistle did also publish and confirme the same as is proved by the Councel of Constantinople the sixt where he was condemned Constant. 6. act 13. Pope Innocentius likewise erred in a matter of Faith when he held that Infants could not bee saved unlesse they received the Communion for this the Papists themselves confesse to be an error and yet Pope Innocentius held it as S. Augustine witnesseth cyting the Decretal Epistle of the same Pope to the Bishops of Numidia for proofe thereof cont duas epistol Pel. ad Bonifac. lib. 2. cap. 4 cont Iul. lib. 1. cap. 2. If Popes then may erre and become Heretickes as both here and before and afterwards also is verie evident it is thereby manifest that their assenting subscribing or confirming of Councels can give the same Councels no more priviledge from error then formerly they had But they then alledge that the Holy Ghost is promised to Councels and therefore they cannot erre I demand of them whether the Holy Ghost is not promised to Provincial Councels as well as to General They cannot denie but he is And yet the Rhemists and other Popish Teachers grant that a Provincial Councel may erre in matter of Faith notwithstanding this promise of the Holy Ghost whence is rightly inferred that a General Councell may by the same reason likewise erre in matter of Faith as well as a Provincial notwithstanding that promise For you must ever remember that it is not in respect of a greater Number or Multitude but in respect of the promise of the Holy Ghost that this priviledge from Error is pretended and supposed But yet further observe that the holy Ghost the spirit of truth is promised and given to everie particular godly Pastor Doctor and Minister of Christ as well as to Councels yea everie true Christian and faithfull member of Christ hath also the holy Ghost to guide and direct him as the Scriptures doe plainly testifie By vertue then of this reason drawn from the promise or giving of the holy Ghost I may as well conclude that no godly particular Pastor or Doctor or other Minister of Christ can possibly erre in a matter of Faith yea inasmuch as the holy Ghost the spirit of sanctification is also promised and given to everie godly man I may aswell conclude that no godly man therefore can possibly erre at any time as touching life conversation for the holy Ghost is as well able to guide a man continually in a good and not erring life as in a right not erring faith But touching this matter S. August saith That evē general Councels which are gathered out of all the Christian world be oftentimes corrected the former by the latter when by any triall of things that is opened which before was shut that is known which before lay hidden And therefore also was it appointed that even in a general Councel it selfe they should pray unto God that hee would Ignorantiae ipsorum parcere errori indulgere spare their ignorance and pardon their error Doth not this cleerly declare that even a General Councell may also possibly erre as well as a Provinciall Yea your selves doe grant that a Generall Councell may erre in matters of fact notwithstanding this promise why then wil you not grant that it may by the same reason possibly erre also in a matter of faith For is not the holy Ghost promised to a General Councel as powerfull to preserve and keepe from error in the one case as in the other No question but hee is Concerning this point therefore ye must not forget that which I said before namely that although most true it is that the Holy Ghost cannot possibly erre nor anie men or Councels so long as he guideth them that they follow his directions yet because Men and Councels be not alwaies guided and directed by him but be suffered sometime to follow their owne concei●s fancies and affections for the Holy Ghost may at his owne good pleasure and doth sometimes leave men to themselves not extending nor shewing forth his strength vertue force and efficacie at all times In such cases and at such times it is a most easie matter for men and Councels to erre sinne and goe astray Wherefor S. Chrysostome

by his appointment belong to anie but to the elect It is true neverthelesse that God ordereth disposeth and useth as lawfully hee may all mens sinnes to serve his owne glorie and good pleasure And herein is his power and wisedome highly to be admired who can thus one of the sinnes of men and Divels draw matter serving for his owne glorie as likewise most admirably he made the light to shine forth out of darkenesse How great glorie did God get to himselfe by that proude and mightie King Pharao whose heart was so much and so long hardened against the people of God Insomuch that himselfe saith thus of him For this cause have I appointed thee to shew my power in thee and to declare my Name throughout all the vvorld Exod. 9.16 Rom. 9.17 In like sort may it be said that for this cause God hath appointed Divels and reprobate men to shew his glorie by their destruction and in the meane time to use their wickednesse to serve his owne ordinance Sometimes therefore as the Schoolemen themselves doe also say Deus vult peccatum n●n quatenus est peccatum sed quatenus est poena peccati God vvill have sinne to be done by men not simply for the sinnes sake but as it is to be a punishment for another sinne formerly committed Which point namely that God will sometime have one sinne punished with another is verie evident for God punished the Adulterie of King David with another like sinne of Absolon his sonne who lay openly with his fathers Concubines and in the sight of Israel And the Text witnesseth that God himselfe would raise up this Evill against King David for David did this wickednesse secretly but I saith God vvill do this thing before all Israel and before the Sunne In which Act of Absolon therefore it is apparant that God had to do though not simply for the sinne sake yet so farre forth as it served for a requitall or punishment of the sinne and adulterie committed formerly by King David with Vriahs wife S. Paul saith likewise that the Gentiles when they knew God by the creation of heaven and of earth of all the things which they saw visibly before their eyes yet they glorified him not as God neyther vvere thankefull but became vaine in their Imaginations and their foolish heart vvas darkened vvhen they professed themselves to be vvise they became fooles for they turned the glory of the incorruptible God to the similitude of the Image of a corruptible man and of birds and foure-footed beasts and of creeping things VVherefore God gave them up to their owne hearts lusts unto uncleanenesse to defile their owne bodies betweene themselves And he further saith For this cause God gave them up to vile affections for even their vvomen did change the naturall use into that vvhich is against nature and likewise also the men left the naturall use of the vvomen and burned in their lust one toward another and man vvith man vvrought filthinesse and received in themselves such recompence of their error as vvas meete For as they regarded not to acknowledge God even so God delivered them up into a reprobate minde to doe those things vvhich are not convenient being full of all unrighteousnesse fornication vvickednes covetousnes maliciousnes full of Envie of Murder of Debate of Deceipt c. Where you plainly perceive how even amongst the Gentiles their not glorifying of the Creator of heaven earth as God according to such knowledge of him as by the creation of all things they had received was punished by divers and sundrie other sinnes into which they fell and wherin God himselfe had an hand so farre forth as they served for recompences requitals or punishments for former sinnes committed for it is said in the Text For this cause God gave them up to their owne hearts lusts c. And againe For this cause God gave them up to vile affections c. And againe As they regarded not to acknowledge God so God delivered them up into a reprobate mind to doe th●se things vvhich are not convenient c. In like sort it is said of some living in the daies of Antichrist that because they received not the love of the truth that they might be saved therefore God sent them strong Delusion that they should beleeve lyes that they all might be damned vvhich beleeved not the truth but had pleasure in unrighteousnesse Where you see againe that he punisheth one sinne with another in that he will have them to have this strong delusion to beleeve lies and false doctrines For it is expressely said that God sent this strong delusion upon them namely as a punishment as it is indeed a most iust and grievous one for their contempt of his Gospel neglect of his word and truth Sometimes againe God permitteth a sinne to be done for the triall proofe of his own servants and children as was the sinne of the Shabaeans and Chaldaeans in the violent taking away of Iobs goods for the further triall and proofe of Iobs faith vertue and patience and as is the sinne of persecution of Gods servants for their better triall and proofe likewise for so S. Peter declareth withall sheweth that Ita vult Dei voluntas Gods vvill vvill have it so And sometimes againe God permitteth sinnes to be done and multiplied by men thereby to heape up to themselves wrath against the day of vvrath and against the day of the declaration of the iust iudgement of God and thereby to procure to themselves the greater damnation as the Scriptures speake and thus 〈◊〉 all Reprobates commit their sinnes But sometime againe did God permit a sinne to the end there might be a way made and opened for declaration both of his Iustice and Mercie toward mankinde and thus he permitted the sinne and fall of Adam our first father For if Adam had not sinned but had alwaies remained in his estate of puritie and innocencie wherein he was created neither could Gods mercie towards anie nor yet his iustice towards anie have appeared in the race of mankinde inasmuch as where no sinne no● sinner is there can be no condemnation for sinne in iustice neither can anie mercie be shewed or exercised but towards the miserable and such as s●and in neede of it and have transgressed Although therefore God made Adam good in the creation of him yet hee made him mutably good that is in such an estate as that he might possibly fall For which cause he gave him free-vvill either to stand or to fall at his owne election So that there was in him a possibility to fall as also a possibility to have stood if he had would but the Divel tempting him and he yeelding and consenting to the temptation he then fell thorough his owne default as appeareth Wherupon S. Augustine saith that Homo libero arb●trio malè us●● se illud

in that place as a similitude to represent the neere coniunction betweene Christ and his Church but contrariwise hee bringeth and mentioneth the great love of Christ and the neere mistical coniunction between him and his Church as a similitude and argument to declare and enforce the love that shold be of the husband toward his wife For that is the maine matter scope and point of exhortation the Apostle there aymeth at as is expresse and apparant by the 25. Verse and so from thence to the end of that Chapter 5 Now concerning Orders By Orders wee understand the ordination of Ecclesiastical Ministers to their ministery by Imposition or laying on of hands Here then I would be glad to know why or for what reason they should hold this to be a Sacrament Is it because it is a good worke and an holy action But it is answered before that everie good worke and godly and holy action is not to bee reckoned for a Sacrament Or doe they make it a Sacrament because it hath in it an outward signe of an holy thing accounting the ordination or consecration to the ministerie to bee the holy thing and the imposition or laying on of hands in that action and for that purpose to bee the outward signe But hereunto is answered that everie outward signe of an holy thing or of an holy action is not sufficient to make a Sacrament for then Prayer with lifting up of hands should bee likewise a Sacrament end sundrie such like But it must be an outward signe of this particular holy thing namely of the remission of our sins and of our coniunction and communion with Christ or otherwise it is no Sacrament in that sense of a Sacrament which wee speake of Yea it must bee not onely a signe but a seale also of that our uniting and coniunction with Christ as is before declared which thing because the act of Ordination of Ministers by imposition of hands is not therefore it can be no Sacrament Againe the Sacraments be such as bee common belong to all sorts and degrees of Christians aswell to the lay sort as to Ecclesiasticall Ministers as appeareth by the example of these two confessed and undoubted Sacraments viz of Baptisme and the Lords Supper but these orders be proper and peculiar unto those onely that bee of the Ecclesiasticall Ministerie and extend no further and therefore they can bee no Sacraments in that sense of Sacraments that wee speake of 6 The last supposed Sacrament in the Popish Church is Extreme unction or last anointing or annealing as they cal it But how do they prove this to be a sacrament We reade indeed in Mark 6.13 that the Apostles of Christ being sent abroad did cast out Divels and annointed manie that were sicke with oyle and healed them But wee see this reckoned amongst the rest of the miracles which those Apostles had power given them to doe in those times of the first preaching and planting of the Gospell to win the greater credit unto it Agreeably whereunto it is said that They went forth and preached everie where the Lord working with them and confirming the word with signes following But beside that it is thus reckoned among the rest of the miracles the effect or event did also declare it to bee miraculous because as manie as were in those daies annointed by them were healed as the Text it selfe affirmeth Now can or doe Popist Priests in like sort in these daies by their annointing with oyle cure and heale the sicke and diseased as they in the Primitive and Apostolicke Church miraculously did All men know they neither doe nor can S. Iames likewise saith to the Christians of those Primitive and Apostolicke times in this sort Is anie sicke among you let him call for the Presbyters or Elders of the Church and let them pray for him and annoint him with oyle in the name of the Lord and the prayer of faith shall save the sicke and the Lord shall raise him up and if he have committed sinnes they shall be forgiven him For Sinnes commonly bee the cause of mens sicknesses and diseases And because God pardoneth such as repentantly acknowledge and confesse their sinnes and faults and not such as hide them and will iustifie themselves therein hee addeth further saying thus Acknowledge your faults one to another and pray one for another that yee may bee healed for the prayer of a righteous man availeth much if it bee fervent teaching them hereby that they ought freely to conferre one with another touching their diseases and sicknesses to confesse the sins which bee the cause of them one to another that so they might helpe one another with their praiers unto God for their recoverie for S. Iames doth not say that it was the bare anointing with oyle that did heale or save a man from death or raise him up from that his sicknesse wherewith hee was visited but it was Annointing with oyle in the name of the Lord that is such as had prayer invocation and calling upon the name of the Lord ioyned with it And therfore in the next words he sheweth that praier was added and that it was the prayer of faith that did preserve or save the sicke and that recovered and raised him up againe What then is there in all this to prove this Vnction or the annointing with oyle to bee a Sacrament Is it because in this healing there was used an external ceremonie or an outward visible signe but it is before shewed that that is not sufficient to make a Sacrament yea then might the curing of the diseased by the water of the Poole of Bethesda Ioh 5.2 3 4. c. be called a sacrament the annointing of the blind mans eies with clay made with spittle together with his washing in the Poole of Siloam Ioh. 9.6.7 might also by as good reason bee termed a Sacrament and sundrie other such actions wherin outward visible signes were used should become Sacraments which it were absurd to affirme in that sense of the Sacraments we here speake of But this Vnction or annoynting with oyle in the Apostles times can be no Sacrament in that sense of a Sacrament that wee speake of for sundry reasons First because it served onely for the healing and curing of the bodie For as for the forgivenesse of sinnes there mentioned and prayer used for that purpose they tended all in this case to this end to worke the effect of healing for the cause of the sicknesse which was sinnes being remooved by the prayers of the faithfull the effect which was the sicknesse or disease caused by those sinnes was also remooved Secondly it was a gift of healing that was in those daies miraculous to cure and heale the sicke in that manner which miraculous and extraordinarie power of healing is now long since ceased and because it was a thing miraculous and extraordinarie and is not ordinarie and perpetual it

shall be able to diswade them Howbeit I would desire you to be better advised and though it be to the utter overthrowing of your fancies and wills to yeeld to that puissant and unvanquishable truth which not onlie reason but all right faith and religion also requireth at your hands for even faith and religion aswell sense and reason perswadeth against that monstrous conceipt of Transubstatiation and of the natural bodie of Christ to be eaten with the bodilie mouth For further declaration whereof doe but consider some absurdities and inconveniences wherewith it is accompanied First you thereby make the Lords Supper to be no Sacrament for if it be a Sacrament it must of necessitie have aswel an outward visible signe of an holie thing as the holie thing it selfe The outward visible signe in this point is the bread and the holie thing whereof it is a signe is the verie natural bodie of Christ which was crucified for us Now you s●y That after consecration there is no bread at all remaining but onlie the verie natural bodie of Iesus Christ and so making no bread at all to be there you also make no outward visible signe to be there and consequentlie make it no Sacrament Secondlie if there be no bread remaining but onlie the Accidents of bread that is whitenesse roundnesse and such like without a substance as yee hold then beside that it is most absurd by the rules of reason to hold that anie accidents can be without their substance I pray further tell me what it is that the communicant receiveth and eateth for we thinke everie man should be ashamed to say that he eateth bare accidents and not the substance of bread But for cleere proofe S. Paul affirmeth it expreslie to be still bread after consecration and that accordinglie the communicant eateth bread neither will the bare accidents of bread without the substance nourish anie man Thirdlie how absurd and unseemlie a thing is it for one man to eate up another as if it became Christians to be Caniballs or Anthropophagi that is such as were eaters of men and yet if this Popish opinion were true should Christians be eaters even of the bodie of a man and of the best m●n that ever lived even of their owne Saviour and Redeemer Iesus Christ both God and man and that in a most grosse and carnal manner which is a most impious and most inhumane barbarous conceit Fourthlie it is well knowne that Christ Iesus is true man and hath all the properties of one that is a true man being like unto man in all things sinne only excepted as the Scripture witnesseth And therefore as he is a true man and hath a true humane bodie like other men sinne onelie excepted that his humane bodie cannot possiblie be in two or manie places at once no not after his resurrection as S. Augustine expresly witnesseth no more then the bodies of other men For which cause the Angel said of Christ Non est hic surrexit enim He is not here for he is risen This speech of the Angel sheweth contrarie to your conceit that the humanitie and bodie of Christ even after his resurrection is not in diverse places at once as his Deitie and Godhead is and that it cannot be in anie more places then one at a time because when his bodie was in the grave it was not anie where else and when it was risen ou● of the grave then it was not there but in another place as the Angel declareth Yea whilest you make his humanitie to be multi-present what doe yee else but confound his humanitie and fall into as manifest an errour as is the Heresie of the ubiquitares If anie alledge that the humanitie of Christ and his Deitie be inseparable and that therefore wheresoever his Deitie is there is also his humanitie and consequently because his Deitie or Godhead is everie where his humanitie also or manhood must be likewise everie where This is but a sophistical and deceitfull kinde of reasoning wherewith none should be ensnarled for although it be true that the Deitie and humanitie of Christ be inseparable in him in respect of his person in whom they are united both together making but one Christ yet are they not so inseparable but that the one may be and is namelie his Deitie or Godhead where the other is not For example the Deitie or Godhead of Christ is indeed everie where and filleth heaven and earth as it is said in the Prophet yea the heaven of heavens cannot conteine him as Solomon saith and consequently that Deitie was also even in the grave of Christ after he was risen from death and yet was not his humanitie or manhood there as the Angel himselfe hath before assured us So that although wheresoever his humanitie or manhood is there is also his Deitie or Godhead yet it followeth not contrariwise that wheresoever his Deitie or Godhead is there also is his humanitie or manhood Again doth not Christ Iesus himselfe say thus The poore ye have alwayes with you but me ye shall not have alwayes How could these words be true except wee confesse that he may be and is absent from us in his humanitie and manhood although he be alwaies present with us in respect of his Deitie and by his power and spirit In which respect he hath also said that Hee vvill be vvith his Church to the end of the vvorld You perceive then how Christ is present and how absent namelie that he is alwaies present everie where in his Deitie but not so in his humanitie or manhood And for further proofe hereof doth not Christ Iesus say againe expressely thus It is expedient for you that I goe away for if I goe not away the Comforter will not come unto you Againe he saith I leave the vvorld and goe to the Father And againe he saith Now am I no more in the vvorld but these are in the world and I come to thee Holy Father keepe them in thy Name even them vvhom thou hast given mee What meaneth all this but that Christ Iesus after his resurrection was to ascend into heaven and so to goe away to depart to leave the vvorld and to be as himselfe there speaketh no more in the vvorld Must not this needs be intended in respect of his manhood and bodily presence for most certaine it is that in respect of his Deitie power and spirit he is with us to the worlds end and for ever as before is said And therefore also doth S. Peter witnesse that in respect of that his manhood or humanitie the Heavens must conteyne him untill the time that all things be restored vvhich God hath spoken by the mouth of all his holy Prophets since the vvorld began For which cause also we beleeve according to our Creede that from thence hee shall come to iudge both the quicke and the dead If then ever since his ascention hee be

onely nor see at all so these two sayings likewise may stand well enough together that among all the vertues in the soule faith is the onely instrument whereby we lay hold upon Christ for our iustification and yet that faith being alone and disioyned from the societie of other graces is dead in it selfe as S. Iames speaketh and in that respect can neyther only iustifie nor iustifie at all So though Claudius doe teach as we doe that faith alone saveth us because by the workes of the law no man shall be justified yet hee addeth withall this caution Not as if the workes of the law should be contemned and without them a simple faith so hee calleth that solitarie faith whereof we spake which is a simple faith indeed should be desired but that the workes themselves should be adorned with the faith of Christ. For that sentence of the wise man is excellent that the faithfull man doth not live by righteousnesse but the righteous man by faith In like maner Sedulius acknowledgeth with us that God hath purposed by faith onely to forgive our sinnes freely and by faith onely to save the beleevers and that when men have fallen they are to be renewed onely by the faith of Christ which worketh by love intimating by this last clause that howsoever faith only be it which iustifieth the man yet the worke of love is necessarily required for all that to iustifie the faith And this faith saith he when it hath beene justified sticketh in the soyle of the soule like a root which hath received a showre that when it hath begun to be manured by the law of God it may rise up againe into bowes which may beare the fruit of workes Therefore the root of righteousnesse doth not grow out of workes but the fruit of workes out of the root of righteousnesse namely out of that roote of righteousnesse which God doth accept for righteousnesse without workes The conclusion is that saving faith is alwaies a fruitfull faith and though it never goe alone yet may there be some gift of God which it alone is able to reach unto as Columbanus also implieth in that verse Sola fides fidei dono ditabitur almo The greatest depressers of Gods grace and the advancers of mans abilities were Pelagius and Celestius the one borne in Brittaine as appeareth by Prosper Aquitanus the other in Scotland or Ireland as Mr. Persons doth gather out of those words of S. Hierome in one of the Prefaces of his commentaries not upon Ezechiel as he quoteth it but upon Ieremy Hee hath his off-spring from the Scottish nation neere to the Britans Against these Palladius and Patricius sent into these parts by Celestinus Bishop of Rome bent their forces by whose meanes the grounds of sound doctrine in these great points were well setled among the Scottish and Irish. And when the poyson of the contrarie heresie about two hundred yeares after that beganne to breake out among them againe the Clergie of Rome in the yeare of our Lord DCXXXIX during the vacancie of the See upon the death of Severinus directed their letters unto them for the preventing of this growing mischiefe Wherein among other things they put them in minde that it is both blasphemy and folly to say that a man is without sinne which none at all can say but that one mediator betwixt God and man the man Christ Iesus vvho was conceived and borne without sinne Which is agreeable partly to that of Claudius that it is manifest unto all wise men although it be contradicted by heretickes that there is none who can live upon earth without the touch of some sinne partly to that of Sedulius that there is none of the elect so great whom the Divell doth not dare to accuse but him alone who did no sinne and who said The Prince of this world commeth now and in me he findeth nothing For touching the imperfection of our sanctification in this life these men held the same that wee doe to wit that the Law cannot be fulfilled that there is none that doth good that is to say perfect and intire good that Gods elect shall be perfectly holy and immaculate in the life to come where the Church of Christ shall have no spot nor wrinkle whereas in this present life they are righteous holy and immaculate not wholy but in part only that the righteous shall then be without all kinde of sinne vvhen there shall bee no law in their members that shall resist the law of their mind that although sinne do not now raigne in their mortall body to obey the desires thereof yet sinne dwelleth in that mortall body the force of that natural custome being not yet extinguished which we have gotten by our originall and increased by our actuall transgressions And as for the matter of merit Sedulius doth resolve us out of S. Paul that wee are Saints by the calling of God not by the merit of our deed that God is able to doe exceeding aboundantly above all that we aske or thinke according to the power that worketh in us not according to our merits that whatsoever men have from God is grace because they have nothing of due and that nothing can be found worthy or to be compared with the glory to come The next point that offereth it selfe unto our consideration is that of Purgatory Whereof if anie man doe doubt Caesarius a Germane Monke of the Cistercian order adviseth him for his resolution to make a iourney into Scotland the greater Scotland he meaneth and there to enter into S. Patricks Purgatory and then he giveth him his word that he shall no more doubt of the paines of Purgatory If Doctor Terry who commendeth this unto us as the testimonie of a most famous author should chance to have a doubtfull thought hereafter of the paines of Purgatory I would wish his ghostly Father to injoine him no other penance but the undertaking of a pilgrimage unto S. Patricks purgatorie to see whether he would prove any wiser when he came from thence than when hee went thither In the meane time untill he hath made some further experiment of the matter he shall give me leave to beleeve him that hath beene there and hath cause to know the place as well as anie the Iland wherein it is seated being held by him as a part of the inheritance descended unto him from his ancestors and yet professeth that he found nothing therein which might afford him anie argument to thinke there was a Purgatorie I passe by that Nennius and Probus and all the elder writers of the life of S. Patrick that I have met withall speake not one word of anie such place and that Henry the monke of Saltrey in the dayes of king Stephen is the first in whom I could ever finde anie mention thereof this onely would I know