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 |
|
A39896
|
An essay of original righteousness and conveyed sin wherein the question is sightly stated, the latent venome of some of Dr. Jeremiah Tayler's heretical assertions detected, and accurately impugn'd. By [J.] Ford gentlemen.
|
Ford, John, Mayor of Bath.
|
1657
(1657)
|
Wing F1464; ESTC R222666
|
41,888
|
180
|
and dreams leading to confusion death and perdiâ—ion dayly cryed up and entertain'd the Lords Prayer Apostles Creed all Sacraments and the 39. Articles antiquated and contemned pernitious doctrines in faith hourly accruing together with an inundation of vices and corrupted manners no faith cut fancy and opinion no hopâ— but presumption no charity but lust no God but an Idol as S. Auâ— said Ep. 64. Homini extra Ecclesiam Religio sua est cultus phantasinatum suorum aut error suus est Deâ—s suus Thus leaving the Dr. Tayl to the reclaiming and detestation of his confused doctrine I come to my main intendment CHAP. II. Of the dismall state of man of his Fall ADam the great Representative of Mankinde and the beginner of a temporal happy life in the first instance of his Creation amongst many other graces and singular endowments did receive from God Original righteousness which is not the same distributive justice one of the cardinal vertues neither that by which we are justified which is called the grace of remission of sins But this Original Justice in Adam is a certain kinde of rectitude in the whole man viz. of the body to the soule and of the sensitive appetite to reason meant by the Ecclesiast in these words Fecit Deus hominem rectum God made man upright and because this rare gift of righteousnesse has been receiv'd by Adam from God and was to be transmitted by original propagation to Adams Posterity if he had not sinned it s fitly called original By this original justice mans will was more firmly fastned to God then by grace for this unites us to our final end as a supernatural good but original righteousness unites to the same as both convenient and delectable and by this rectitude reason became subject to God the inferiour faculties to reason and the body to the soule the first subjection being the cause of the second and third for reason remained subject to God all the inferiour faculties must also remain subject which cannot be unlesse grace be conjoyn'd with original justice and this subjection of the body to the soule and of inferiour faculties to the superiour could not be a natural gift but rather a supernatural otherwise it would have remained in man after his fall whereas in damn'd soules all natural gifts doth still remaine By this supernatural gift superinduc'd Adam had a title and right to heaven which with nature was to be transfused to posteâ—ity if sin had not hindred it but the sin of Adam destroyed his original righteousnesse and lost it to us for ever it corrupted his nature and ours too and the consequent and saddest of all is by it we are borne enemies of God sons of wrath and heirs of eternall damnation carrying and deriving stil a natural pronesse afomes or nest of sin imprinted in our soules despoyled and devested by way of punishment of all the supernatural assistances which God put into our nature being left naked and in pure naturalls depriv'd of any title to heaven that is it hath in it neither strength to live a supernatural life nor title to a heavenly so as the sin which was committed in the original of mankinde by our first parent and which had a sad influence upon all his posterity brought upon Adam and us all that God threatned and no more which is eternal and temporal death with the proper effects and affections of mortality and thus we are formally and properly made sinners by Adam and in him by interpretation we all have sinned and God does truly and justly impute his to us to make us as guilty as he that did it and as much punished and liable to eternal damnation Whereas all the supernatural gifts and eudowments conferr'd on Adam were not conferr'd on him as he was an individual person but as he was a publick representative and common head of all humane nature to be transfused to posterity by a continual series of seminal generation whence original justice comes rightly so to be called neither Adam became obliged to transmit those preternatural gifts to his children by any precept or covenant other then by the same of not eating of the forbidden fruit for we are bound by no other precept to preserve grace then by the same by which we are obliged to observe Gods Law because the Author of nature had power to oblige all mankinde in Adam the fâ—â—st original and head thereof so as that he prevariting all his posterity should likewise be comprehended both in the sin and guilt thereof now the reason of original sin begins to appear But whereas Adam then has been not only all humane nature but also the seed and seminal root thereof in whose loyns all mankinde as in the original head fountain and seminary were comprehended involv'd and included though not formally yet originally radically representatively and seminally by his transgression of the first commandement impos'd under inevitable paine of eternal temporal death brought on himselfe and all mankinde both the guilt of sin and death as S. Aug. hyp art 2. saith Cum Adam peccavit natura in illo tota peccavit When Adam sinned in him all nature likewise have sinned the reason is because that sin was voluntary in order to us Adams posterity whereas for the preservatioâ— of that original righteousnesse besâ—owed upon all humane nature Adams will in a manner was accounted and reputed the will of all mankinde as a Kings will is accounted the will of the whole Kingdom and the will of a Civil Magistrate the will of all the Citizens manifestly expressed by Saint Paul in those words in quo omnes peccaverunt which words have their reference to the man not to the sin for the greek word is the masculine gender as S. Austust understood it lib. de peccatorum merit is cap. 10. his reason is Quia ait omnes homines fuerunt ille unus homo viz. Adam quod intellige non formaliter sed originaliter radicaliter seminaliter representativè quia viz. omnes homines in illo primo homine quasi radice parente principio suo contenti censi comprehensi fuerunt nam quidquid Adam fecit omnes ejus posteri fecisse censentur sicut Rex representat regnum Magistratus Civitatem Of this judgement was Origines Chrysost. Theoph. Occumen and for the most part all the Latine and Greek Fathers If you 'l ask why God was pleas'd that if Adam should sin we his posterity should contract the guilt of his sin I answer that it was done by the occult judgement and decree of God according to S. Aug. l. 5. contra Julia c. 3. S. Bernard Serm. â— de Dominica post oct. Epiphan. And if further you 'l ask why God did place our merit and demerit in the hand and will of Adam to the prejudice as it were of his dominion and power by which he could both doe and decree what ever he pleased I answer with
Where the Protestants do teach that in the Eucharist the body and blood of Christ is not only signified and offered but also really substantially and truly presented exhibited and communicated and consequently that the bread is not a bare sign significative only but also exhibitive of Christs body See Vsher's Sermon before the Commons Page 16. Edit. 2. Sure had Christs body been only figuratively presented he would have removed the doubt when he saw the Jews offended at the reality as Hereticks be now a days John 6. and he would not have confirmed and repeated his saying in terminis with promise of a greater wonder John 6. 62. The Lutherans believe our Saviour to be as really in the Eucharist as he was upon the Crosse but do not adore him the Roman Catholiques both believe the reality of it and adore it For my part I should clearly hold with these for S. Paul and all the four Evangelists unanimously teach the Doctrine of the reall presence and not one single place produceable that in direct terms calls the B. Eucharist a sign or figure of Christs body notwithstanding the vain cursed maintainers thereof admit no proof as authentical but the prâ—cise Text of Scripture but in this so important controversie they fly to logical inferences and Philosophical discourses and so make their own bare reason the Judge and not the word of God rendering by their new and private interpretations this great Sacrament inferiour in dignity not only to the Paschal Lamb a type of Christ but even to Manna which was but a figure of this very mystery Surely if we shall add to so many and so evident Texts of Sâ—ripture the constant judgement of the Fathers and the universal practise of the whole Christian world for above a thousand years we may safely conclude the doctrine of our Saviours presence in the B. Eucharist to be most probable and true and consequently Roman Catholiques in no wise accusable of rashness or obstinacy in believing a position so efficaciously recommended to them and conveyed from hand to hand therefore what can be more dangerous and pernitious to any Kingdom then to quite abolish such a dread Sacrament plainly invincible which adorneth and graceth the whole universe fomenteth innocency extirpats vice and by most evident ways demonstrate that a living God lieth under it and set up in its place a piece of prophane bread which never yet discovered more grace or force in the Ministers hand then it brought out of the Oven As it s evinced out of Christs repeated words By this so important digression we have the omnipotencie of God against all weaknesse idle curiosities sophisms and artificial falsities of new wits as a pledge sufficient enough to evince and secure the reality of Christ in the Sacrament of the Altar and believe that under the Sacramental species sensible and corruptible our Saviour subsisted with a glorious body which is called by S. Paul spiritual body because it s dignified with qualities and conditions of spirit though it lose not the essence of a body adoring therein with all humility that which cannot be sufficiently comprehended but by expresse passages of Scripture clear decision of 40. Councels the testimony of above 500. Authors antient and holy which ought to be preferred to the chimeras imaginary figments and bare assertions of any particular Lay-man and if plain Scripture-Texts with the Church Saints and general Councels exposition be not sufficient for a man to rest both his Science and Conscience upon I know not where he will find a resting satisfiable place it may shoot at randome but never come to take a right aim It being the most palpable folly which can creep into the brain of man to desire wisedom contrary to the wisedom of Saints my firm hope is that Doctor Taylor having with so much labour and charges indeavoured to honour Christ in a meer shadow will now in the name of God turn his tongue and pen to honour and glorifie him in his true real and substantial body and receive those rules of Religion ever unalterable eternal universal and constant and not any longer to run with the Jews after simple figures and weak elements Now it s more then time to look after Christs true Church still the same without opposition to it self in any fundamental doctrine when all other arising Sects are notoriously known to contradict both their Associates and themselves at the end Behold more then sufficient cause and ground for all those that pretend to any fear of God any care or regard of their souls eternal welfare utterly to detest and anathematize all novellism and damnable principles now its time to return to the Catholique Church setled by Christ upon a Rock never to be prevailed against by humane or divels power Cause enough there is to take warning for the future not to remit the planting of religion to every giddy pretending spirit Now it s more then time that truth the centre of our understanding maugre never so long or strong opposition should powerfully work upon those very many Machievillians of our times that seriously and deliberately say Pox on it I 'l be of any Sect rather then hazard my liberty honour or fortunes I 'l keep my consciene to my self but I 'l never lose my Land for want of outward compliance or conformity with the prevailing lâ—bertines Alas how many brave ancient families are quite extinguished and brought to nothing for want of compliance or conformity with God and his holy revealed Ordinances as it s by woeful experience obvious to any judicious person for non est prudentia non est concilium contra Dominum for my own part I cannot but wonder that any man acknowledging his sould immortal and that either Hell or Heaven must be the eternal domicil after this life withal acknowledging that a false wavering religion cannot be the way to beatitude shall not desert that sect of whose falsenesse and damnablenesse to mans soul and inconsistency with a well ordered Church he hath so many and pregnant demonstrations to the eye Finally its time for all to begin to follow the main current and generality of Religion ancient and well grounded Erubescat senectus quae se emendare non potest nullus pudor est ad meliora transire S. Ambros. Ep. 31. ad valent And now that we see the Protestants fighting writing and preaching against Protestants for Protestant Religion The old Catholique Religion must be the white at which we must all aim out of which none can hope for salvation I beseech God the Father of light and mercy may open the heart and eyes of our Doctor and of his Profelytes and resolve them herein for to receive that faith which hath God himself for object Let me now end with two words concerning the B. Virgin Mother ever most highly reverenced under God by all Christians upon earth as the blessed instrument of our welfare who but a turbulent Momus or a