Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	faith_n	justification_n	2,050	5	9.1998	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67643	Anti-Haman, or, An answer to Mr. G. Burnet's Mistery of iniquity unvailed wherein is shewed the conformity of the doctrine, worship, & practice of the Roman Catholick Church with those of the purest times : the idolatry of the pagans is truly stated ... / by W.E. ...	Warner, John, 1628-1692.	1678 (1678)	Wing W905_VARIANT; ESTC R34718	166,767	368

we forgive And as betwixt the two brothers in Rebecca's Wombe soe betwixt these two loves there is a combate within our breast For (a) Gal. 5.17 the spirit covets against the flesh the flesh against the spirit these are contrary to one another And this is that perpetuall combate which we undergoe by reason of which this life is termed (b) Job 7.1 Militia est vita hominis super terram a warfare And (c) Aug. l. 11. de Civit. Dei c. 28. Bonum est homini ut illo prosiciente quo benè vivimus elle desiciat quo malè viv imus donec ad persectum sanetur in bonum commutetur omne quod vivimus we are conquered when selfe love prevailes over the love of God but we conquer when the love of God gets the better Wherein then doth consist the perfection of a Christian In a hart pure from bad love not yeilding consent to the motions of selfe love but resisting them a hart filled with the love of God following in all things the motions of Divine Grace the guidance of the Holy Spirit And (d) Aug. in Psal 64. Interroget se quisque quid amet inveniet undè sit civis could we certainly discover which of the two loves rules in our hart we should certainly know the state of our soul Supposing these principles let us attend Mr. G. B. G. B. pag. 76. Religion elevates the souls of mn to a participation of Divine nature where by they being inwardly purifyed the outward cōversation reguluted the world may be restored to its primitive Innocence men admitted to an inward intimate fellowship with their maker ANS What you say of participation (a) 2. Pet. 1.4 of Divine nature is out of Scripture likewise our souls being inwardly purifyed our inward fellowship with God All which is tru althô you nether tell what they meane nor understand it your selfe But that by Christianity the outward conversation should be regulated or primitive Innocence restored is aliene or untru That by Christianity outward conversation is regulated is aliene Orderly conversation being a meere externe naturall quality many times as excellent in Infidels as Christians Certainly the perfection of Christianity may be found in Anchorets preserved in a desert Whence a good conversation appeares not to be a very materiall ingredient of perfection And that Christianity should aime at restoring the world to its primitive Innocence it absolutely false for that Innocence cannot be attained unto nether in this life nor the next not in this in which the greatest Saints have their (b) Rom. 7. combats from which man in state of primitive Innocence was free not in the next the state of glory being above that of Innocency Soe nether of these is the end of Christianity G. B. pag. 76. What devices are found out to enervate Repentance sins must be divided into mortall veniall ANS From the beginning there hath always beene observed an inequality of sins I will omit moderne Divines which you doe not understand Councils which you regard not Bede in c. 5. Jac. distinguishes them the māner to expiate them which in the Greeke Church is still in use That same is observed by S. Austin Enchir. c. 71. cited above Chapt. 18. sect ● The Beloved Disciple (a) 1. Io. 5.16.17 speakes of sin unto death others not such S. Paul (b) 1. Cor. 6.9.10 should discove rthe Plot what Was Christ concerned in this device who distinguishes sins against the holy Ghost from others whither will these men Leade us or goe themselves or what can besecure from those tongues which spare no more the doctrine delivered by Christ by the Apostles or the primitive Fathers then that of moderne Divines I know all sins are offences of God yet I doe not with the Stoicks think all sins equall or him as greate a sinner who speakes an Idle word as him who kills his owne father The contrary Paradoxes may find place And be admired in Calvin by his deluded followers but certainly no sober man can approve them G. B. p. 77. Their asserting that simple attrition qualifies men for the Sacrament ANS You doe more for you think Attrition sufficient to justify without the Sacrament Pag. 76. having sayd that Repentance remission were always united you explicate Repentance to be a horrour of sin uppon the sense of its native deformity contrariety to the law of God which makes the soul apprehend the hazard it hath incurred by it so as to study by all meanes possible to avoyde it in all time coming This is all you say which any divine knows to be only Attrition as not expressing cleerely the only motive of tru Contrition love of God above all things for his only goodnesse Give Glory to God Is it not tru that yov had heard of a dispute beyond seas betwixt Iansenists their Enemyes about the sufficiency of Attrition to justify with the Sacrament And you never would take the paines to examin the sentiments of ether part or their motives but relyed suppon the first apprehension which occurred to you Your writings give a probable ground for this conjecture G. B. p. 76. All the severitys enjoyned by Papists for Pennances doe but tend to nourish the life of sin ANS You may as well say the severity of the laws against Robbers murtherers the Axe Halter tend only to nourish inclinations to rob kill Sure your common sense is far different from that of others else you would never advance these Paradoxes Nether will it serve your turne if you recurre to the pecuniary mulcts enjoyned to some for first you cannot blame those without blaming Scripture which recemends Almes giving as a (a) Dan. 4.24 meanes to redeeme sins Secondly because worldly men are not soe willing to part with their mony how generous soever you are were you to give a crowne for every untruth you print you would by that pecuniary mulct not be encouraged to write as you doe CHAPTER XXII Theologicall Vertues G. B. pag. 78. That which is next pressed in the Ghospel for uniting souls of mankind to God is that Noble ternary of Graces Faith Hope Love ANS You can never speake soe much in commendation of the Theologicall vertues as they deserve for their merits surpasse all we can say And if you compare the least of them with those called morall vertues it will out shine velut inter stellas Luna minores Yet Faith and Hope must doe Homage to Charity or Love at to their soveraigne as to the end to which they are designed to the fountaine of their life cause of their value This I have sayd above yet I againe repeate it for their sakes who soe set up the merits of Faith as to neglect Good workes (a) Iac. 2.17 without which Faith is dead to place is after Charity without which Faith (b)

loco qui omnia condidt Verum tamen adista quae hominibus nota sunt quis potest ejus consilium perscrutari quare in aliis locis haec miracula siant in aliis non siant And I am content to acknowledge my ignorance in imitation of him when nothing appeares in the place it self as sometimes there doth For if any man who hath any lively Faith within him should enter Hierusalem see the place where the Lamb of God was sacrificed the price of our Redemption Payd Innocency condemned the Divine wisdome derided for folly the King of Glory crowned with thornes the Creator scoft scorned by his creatures God dying dying that painfull ignominious death of the Crosse When he should think here his flesh was torne with stripes here his head was crowned with thornes here those hands which wrought soe many miracles were perced with nayles here those feete soe often wearyed in see king the lost sheepe were fixt to the Crosse Here that tongue which had command over the Elements death Hell was imbued with vinager Gall here his side was opened the last drop of Blood spilt the life of the world dyed to rayse to life the world When he considers this with all that his owne sins had soe greate a share in requiring this most aboundant Redemption will not the very place suggesting these more thoughts fixe his Imagination quicken his fancy detaine his understanding stirre up his will to a hatred of sin the cause of all this severe Judgement uppon the unspotted Lamb to confusion for having contributed soe much to it by his owne offences to love God above all things who hath loved us soe much Hereafter before you throw such hard stones at our heades consider whither there be not with us mingled by a communion of sentiments some persons to whome you must owne greate respect to be due I have brought you here into an Assembly of the cheifest Preachers Prelates of all ages all teaching commanding or practising these workes which you deride The Apostles take up the first rank over all Iesus-Christ God Blessed for evermore presiding giving Example suppase in the name of all these S. Basil S. Austin or S. Paul the Apostle should thus speake unto you How comes it to passe that you presume to censure in those of your days that which they practice only in Imitation of us How dare you say that our exercises should kill the vitalls of Religion dull the apprehensions of sin That what Christ did himself what is done by others following his footsteps should leade from Christ hinder the earnest applications to him What answer can you make to these tru Reproaches Think a little sadly on this it will bring you to a temper more be seeming your coat then when you writ what I have here answered SECTION IV. Two objections answered G. B. pag. 63. This is an easy way of escaping punishment ANSWER Can you never settle your Judgment will you let it ever be moved round with every blast of wind Here our way to expiate sins is too easy Pag. 144. it is a heavy yoake a racke to souls When you have experienced them fasting with breade water foe many days a weeke sayd devoutly every day some prayers gon long Pilgrimages on foote taken disciplines worne hayreshirts chaines served the sicke in Hospitalls the Prisoners in Goales given Almes to the Poore watched c. When I say you have tryed these for some months if you continu in your opinion that our way of expiating sins is Easyer then yours I shall think your common sense equall to your Piety admire both alike G. B. Ibidem The Papists endeavour to give a pleasant tast to their Pennances wherefore to the grave melancholy we give of one sort to the fiety sullen of another to the Ioviall a third c. ANSWER Here you deliver a dreame as a certaine Truth Cite the Council name the Authour of such à practice If you can name none as I am sure you cannot owne your selfe the inventer of this which is to say a Calumniator CHAPTER XIX Sacrifice of the Masse G. B. p. 64. Another opposition made to the Preistly office of Christ is their conceipt of the sacrifice of the Masse which they beleive is a formall expiation of sins both for the living dead who are in Purgatory ANSWER You fall soe often that it would tire any man to take you up always It is not tru that Catholicks hold masse to be a formall expiation of sins unica causa formalis the only formall cause of our justification says the Council of Trent sess 6. c. 7. is the justice of God by which he makes us just That is it is habituall grace or Charity But let that passe We say with the fathers that Masse is an Expiatory Sacrifice S. Austin Enchir. c. 110. following his distinction of souls deceased into three classes those in Heaven those in Purgatory those in Hell he says that Masses for for the first are thanks givings for the second Expiations Propitiationes sunt for the third not ease to the dead but some comfort to their living friends Pro valdè bonis gratiarum actiones sunt pro non valdè malis propitiationes sunt pro valdè malis etsi nulla adjumenta mortuorum qualescumque vivorum consolationes sunt Enchir. cap. 110. To cleere yet more this point of the Sacrifice of Masse of Christ offred offring himself in it heare S. Austin l. 10. de Civit. Dei cap. 20. Verus ille Mediator in quantum forman servi accipiens mediator effectus est Dei hominum homo Christus Iesus cùm informâ Deisacrificium cum Patre sumat cum quo unus Deus est tamen in formâ servi sacrificium maluit esse quàm sumere ne vel hac occasione quisquā existimaret cuilibet sacrificandum esse creaturae Per hoc Sacerdos est ipse offerens ipse oblatio Cujus rei Sacramentum quotidianum esse voluit Ecclesiae sacrificium The tru Mediator by taking uppon himself the shape of a servant being made Mediator betwixt God men the man Christ Iesus who together with his father with whome he is one God as God receives sacrifice but as man will have no sacrifice offred to himself to cut off all pretence of sacrificing to any but God In this sacrifice he is the Preist he is the Sacrificer he is himself the sacrifice Or he is the person who offers he is the oblation And he hath ordred the sacrifice of the Church as a dayly commemoration or Sacrament of that sacrifice of the Crosse Thus he Where you see a sacrifice of the Church as a dayly commemoration of that of the Crosse That Christ offers it that he himself is offred in it all this to God no sacrifice being offred to any else If you