Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	charity_n	faith_n	justification_n	2,032	5	9.8267	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67904	The life of William now Lord Arch-Bishop of Canterbury, examined. Wherein his principall actions, or deviations in matters of doctrine and discipline (since he came to that sea of Canturbury) are traced, and set downe, as they were taken from good hands, by Mr. Robert Bayley, a learned pastor of the Kirk of Scotland, and one of the late commissioners sent from that Nation. Very fitting for all judicious men to reade, and examine, that they may be the better able to censure him for those thing [sic] wherein he hath done amisse. Reade and judge.; Ladensium autokatakrisis, the Canterburians self-conviction	Baillie, Robert, 1599-1662.	1643 (1643)	Wing B462; ESTC R22260	178,718	164

object as a mans selfe or Gods speciall favour to this or that particular man which is hopes object but Catholick object which is the whole first truth and every member of Gods book as the school teacheth this faith goeth but to the truth and esse of divine things Faith giveth these truths a being substance in our mind but after hope layeth hold on them in the wil and affections and applyeth them to our selves charity goeth in unto them The Apostle saith that he who commeth to God must believe that he is a rewarder of them that 〈◊〉 〈◊〉 him not a 〈◊〉 of me or thee as if the article of 〈◊〉 were personall Idem pag. 106. In the love of the heart lyeth the greatest apprehension The greatest meane of our apprehending of him is by charity which layes hold on him in the will and reasonable affections 〈◊〉 Collect. 82. Applicatio ex parte hominis non ex alia ratione procedit quam ex amplexu amoris desiderii Ibid. pag. 97. 〈◊〉 Deus hanc spem 〈◊〉 hujus spei 〈◊〉 k 〈◊〉 collect p. 69. Inchoative per 〈◊〉 justicfiat Deus dat 〈◊〉 propter Christum cognitionem ex cognitione fidem ex fide spem sive 〈◊〉 ex fiduciacharitatem ex chatitate adhae sionem obediendi complacendi desiderium ex isto desiderio meritorum 〈◊〉 salubrium applicationem ex 〈◊〉 applicatione sanctificationem seu observantiam mandatorum ex istis omnibus in actu scilicet consummato just 〈◊〉 ex illa salvationem quae omnia quum 〈◊〉 per canalem Dei gratiae ex fide tanquam ex principio seu radice per connaturalitatem omnium ad fidem adse invicem 〈◊〉 〈◊〉 quaecunque ab aliquibus 〈◊〉 ad fidem tanquam ad omnium originem referenda sunt in hoc sensu arbitramur Apostolum 3. ad Rom. vers 28. locutum fide homines justificatum 〈◊〉 scilicet per fi lem 〈◊〉 ex 〈◊〉 suis operationem l Shelfoord pag 〈◊〉 Charity is called of Schoole Divines grace it selfe It is that law of the Spirit which freeth from death and sinne It is the maine refuge of a distressed conscience It covereth a multitude of sins It will not suffer them to appear Without 〈◊〉 workes are dead as well as faith and other vertues Hence the Schoole 〈◊〉 charity the forme of vertues Ibid pag. 106. Faith converteth the minde to God but it is love that converts the heart and will to God which is the greatest and last conversion for we never seck anything till we desire it 〈◊〉 conversion is begun in the minde by faith but it is only halfe conversion yea no conversion of the whole man except the love of the heart where heth the greatest apprehension follow it we see salvation by faith but we obtaine it not till we seek it by 〈◊〉 desire Wherefore I conclude that for as much as charity is the most near and immediate cause of our conversion that it is also the most pretious grace of God for our good and the greatest mean of our 〈◊〉 him is by charity which layeth hold on him in the will and reasonable affections 〈◊〉 his must be the greatest meane of our justification Ibid. p. 109. The sulfilling of the law justifieth but charity is the fulfilling of the law where the Apostle 〈◊〉 〈◊〉 to justifying faith he compareth them in the most excellent way and it is most manifest that the most excellent way is the way of our justification conversion to God m Shelsoord pag. 107. Justification conversion to God is all one Idem 〈◊〉 102. Charity is the maine refuge of a distressed conscience Montag 〈◊〉 pag. 142. A sinner is then justified when he is made just when he is transformed in minde tenewed in soule 〈◊〉 by 〈◊〉 〈◊〉 in 〈◊〉 answer for Hall to Burtoun is not only content to exeeme the 〈◊〉 justification from all blot of a fundamentall error but 〈◊〉 also to make all our 〈◊〉 in this point to be but a jugling about words yea at last he seemes to 〈◊〉 with the Counsell of Trent in anathematizing our doctrine For thus if I remember well doth he speake If any man shall 〈◊〉 that men are so justified by the sole imputation of Christs righteousnesse or by sole remission of sinnes 〈◊〉 they are not also 〈◊〉 fied by inherent grace or charity or also that the grace whereby we are justified is only the favour of God let him be accursed and let him be so indeed for me You will say this is nothing but meere jugling I grant it 〈◊〉 yet it is not the direct deny all of the foundation for here is both remission of sins and imputation of Christs righteousnesse included which though it be sufficient to justification in the Protestant sence yet in the Popish sence wherein 〈◊〉 is also required it is not sufficient n 〈◊〉 pag. 121. That there is a fulfilling of the Law in this life Iames teacheth if you 〈◊〉 〈◊〉 the 〈◊〉 law you doe will Were Gods Law no possible to be 〈◊〉 the supposition should be idle 〈◊〉 fit for Gods word a caption unbeseeming a man 〈◊〉 by divine inspiration To the keeping of this we must strain our soule we must not flee to a naked 〈◊〉 where is required our conformation He hath predestinate us to be conform to the image of his Son He hath fulfilled the Law and so must we too Ibid. pag. 127. Christ hath merited that the righteousnesse of the Law should be fulfilled in us not by faith only or by sole imputation as the ignorant understand it but by our actuall walking in the divine precepts Ibid. pag. 136. To binde a man to things impossible were a wrong both to nature and grace therefore the schoole verse 〈◊〉 〈◊〉 〈◊〉 viri non 〈◊〉 Deus ulla 〈◊〉 God can no more in 〈◊〉 now require impossibilities at our hands then he could at first at 〈◊〉 Neither doth he if we beleeve S. 〈◊〉 who saith I can doe 〈◊〉 things by Christ who hath loved me Ibid. pag 139. If God should command things impossible then should he be more cruell then a tyrant who 〈◊〉 not offer to exact of his Subjects such a tribute which he knowes cannot be 〈◊〉 It is tyrannical and cruell and therefore impossible to God to require the ability which he himselfe took away and of those too that are his friends and in league with him Ibid. pag. 147. To say that the very best workes of the Saints are uncleane 〈◊〉 mortall sins is extreame blasphemy Can the workes of the holy Ghost be impure The least addition of evill in a good worke makes it sinfull because Bonum est ex integracausa malum ex 〈◊〉 defectu White on the Sabboth pag. 157. 〈◊〉 those sayings as from S. Austine Neque impossible aliquid 〈◊〉 potuit Deus 〈◊〉 justus est neque damnaturus est hominem pro eo quod vitare non potest quia 〈◊〉 est Execramur blasphemiam

story was forged as that learned Knight Sir Vmphrey Lyne by the ocular inspection of that originall manuscript did since demonstrate but the onely reason of the calling of it backe as his Grace makes Heylen declare to us was the dinne and clamour which Mr. Burton then one of the Ministers of London made against it Conterbury himselfe is nothing afraid to lend his owne hand to pull downe any thing that seemes crosse to Arminianisme The certainty of Salvation the assurance of Election is such an eye-sore that to have it away hee stands not with his owne hand to cut and mangle the very Liturgie of the Church otherwise a sacred peace and a noli me tangere in England in the smallest points were they never so much by any censured of errour yet if any clause crosse Arminianisme or Poperie his grace doth not spare without dinne to expurge it did it stand in the most eminent places thereof in the very morning prayers for the Kings person Here was this clause fixed since the reformation who are the Father of thine elect and their seed this seemed to bee a publike profession that it was not unlawfull for King Charles to avow his certainty and perswasion that God was his Father and hee his adopted Childe elected to salvation His grace could not endure any longer such a scandalous speech to bee uttered but with his own hand scrapeth it out Being challenged for it by Master Burton and the out-cryes of the people he confesseth the fact only for excuse bringeth three reasons of which you may judge First he saith It was done in his Predecessours time Doth not this make his presumption the more intolerable that any inferiour Bishop living at the very eare of the Archbishop should mint to expurge the Liturgie Secondly Hee pretends the Kings command for his doing Doth not this encrease his guiltinesse that hee and his followers are become so wicked and irrespective as to make it an ordinary pranke to cast their owne misdeeds upon the broad back of the Prince Dare hee say that the King commanded any such thing motu proprio Did hee command that expunction without any information without any mans advise Did any King of England ever assay to expurge the publike Bookes of the Church without the advise of his Clergie Did ever King Charles meddle in any Church matter of far lesse importance without Doctour Lads counsell The third excuse That the King then had no seed How is this pertinent May not a childlesse man say in his prayers that God is the Father of the Elect and of their seed though himselfe as yet have no seed But the true cause of his anger against this passage of the Liturgie seemeth to have been none other then this Arminian conclusion that all faith of election in particular of personall adoption or salvation is nought but presumption That this is his Graces faith may appear by his Chaplains hand at that base and false story of Ap-Evan by Studley wherein are bitter invectives against all such perswasions as puritanick delusions yea hee is contented that Chouneus should print over and over again his unworthy collections not onely subscribed by his chaplain but dedicated to himself wherein salvation is avowed to be a thing unknown and whereof no man can have any further or should wish for any more then a good hope And if any desire a cleare confession behold himselfe in those opuscula posthuma of Andrewes which hee setteth out to the world after the mans death and dedicates to the King avowing that the Church of England doth maintaine no personall perswasion of predestination which Tenet Cardinall Peroun had objected as presumption White also in his answer to the dialogue makes mans election a mysterie which God hath so hid in his secret counsell that no man can in this life come to any knowledge let bee assurance of it at great length from the ninety seventh page to the hundred and third and that most plainly But to close this Chapter passing a number of evidences I bring but one more which readily may bee demonstrative though all other were laid aside By the Lawes and practises of England a Chaplains licencing of a booke for the presse is taken for his Lord the Bishops deed So Heylen approven by Canterbury teacheth in his Antidotum and for this there is reason for the Lawes give authority of licencing to no chaplaine but to their Lords alone who are to be answerable for that which their servant doth in their name Also the chaplaine at the licencing receives the principall subscribed copie which hee delivereth to his Lord to bee laid up in his episcopall Register William Bray one of Canterburies Chaplaines subscribed 〈◊〉 collectiones 〈◊〉 as consonant to the doctrine of the Church of England meet for the presse The authour dedicated the treatise to my L. of Canterbury it was printed at London 1636. into this booke the first article which by the confession of all sides draws with it all the rest is set downe in more plain and foul tearmes then Molina or any Jesuite sure I am then Arminius Vorstius or any their followers ever did deliver teaching in one These those three grosse errours 1. That mens faith repentance perseverance are the true causes of their Salvation as Misbeleefe Impenitencie Apostasie are of Damnation Doth Bellarmine goe so farre in his Doctrine of justification and merit 2. That those sinnes are no lesse the true causes of reprobation then of damnation 3. That mens faith repentance perseverance are no lesse the true causes of their eternall election then misbeliefe or other sinnes of their temporall damnation Let charity suppone that his grace in the midst of his numerous and weightie imployments hath been forced to neglect the reading of a booke of this nature though dedicate to himselfe albeit it is well known that his watchfull eye is fixed upon nothing more then Pamphlets which passes the presse upon Doctrines now controverted yet his grace being publikly upbraided for countenancing of this book by Doctor Bastwick in the face of the Starre-chamber and being advertised of its dedication to himselfe of the errours contained in it yea of injuries against the King of the deepest staine as these which strooke at the very roote of his supremacie and that in favour of Bishops When in such a place Canterbury was taxed for letting his name stand before a Booke that wounded the Kings Monarchicall government at the very heart and did transferre from the Crowne to the Miter one of its fairest diamonds which the King and his Father before him did ever love most dearely no Charity will longer permit us to believe but his Grace would without further delay lend some two or three spare howers to the viewing of such a piece which did concerne the King and himselfe so neerely Having therefore without all doubt both seen most narrowly sifted all the corners of

and my preducessours have 〈◊〉 〈◊〉 〈◊〉 Sunday at the beginning Our Diocesan can derive himselfe the Successour of an Apostle otherwise we should have taken his call for the voice of a stranger and not have here appeared It is St. 〈◊〉 resolution 〈◊〉 Episcoporum ab ipsa sede Petri is that which among other things by 〈◊〉 named keep us in the bosome of the Church and subjects us to our Bishops jurisdiction m Montag orig Eccles. pag. 114. Patrum nostrorum vel avorum memoria duo summi Pontisices viri 〈◊〉 doct 〈◊〉 Hadrianus sextu Bellarmini avunculus Marcellus secundus An id pag. 47 〈 ◊〉 〈◊〉 Pontisex Maximus 〈◊〉 〈◊〉 scio vocatum 〈◊〉 〈◊〉 Papam Pastorem 〈◊〉 quid si hec Orig. p. 417 Certis quibusdam titulis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 viri 〈◊〉 etiam 〈◊〉 honorarunt isto honorum 〈◊〉 〈◊〉 non est 〈◊〉 〈◊〉 sed nec 〈◊〉 reprehendere aut 〈◊〉 derogare id quod solent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigitare certissimus est character 〈◊〉 adorator cum 〈◊〉 portan Paulo al cui 〈◊〉 〈◊〉 Sexto 〈◊〉 〈◊〉 caeteris si qui sunt n Montag 〈◊〉 pag. 166. Est 〈◊〉 〈◊〉 ut recte observat Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itaque ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesu Christi ut Dei atque hominum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summus à Christianis omnibus Divino instituto debetur honor reverentia singusaris ibid. p. 40. Fatetur ultro 〈◊〉 aliquo modo in 〈◊〉 supra regiam 〈◊〉 〈◊〉 cum vetusti orthodoxis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian in apologia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid pag. 161. Allusum est a pussimo rege ad illud Exodi Constitui te Deum Pharaonis communicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Pontificio seu Civili sui ipsi is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dii 〈◊〉 quis vingatur ob hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merito quos locum ille suum 〈◊〉 inter 〈◊〉 sustinere o Montag antid pag. 40. Non est mirum si Constantinus olim 〈◊〉 Carolus alii 〈◊〉 de equis descenderint venientes exceperint religionis antistites Christianae venerationemque exhibuerint Quid 〈◊〉 〈◊〉 〈◊〉 non ita pridem lot Sultanos tautam observantiam exhibuisse tam ampla 〈◊〉 persolvi se Non minora quondam principes populi Christiani Christianis 〈◊〉 〈◊〉 Ramanis 〈◊〉 exhibuerunt exhibebunt 〈◊〉 ad pristinos illos mores si tantum revertatur exempla pietatis 〈◊〉 ibid. pag. 158. Adoravit Johannem Justinus sic Constantinus inferiores Joanne sacerdotes adoravit autem dicit autor ille tuus dans gloriam Deo p Montag antid pag. 95. Habeat ille suas sibi opes facultates fundos habeat latisundia principatum dom nium per Ecclesiae terras Petri possessiones obtineat dummodo contentus 〈◊〉 〈◊〉 liberalitate alienam non invadat possessionem q Cant. relat pag. 202. Hee that is not blinde may see if hee will of what little value the Popes power in France and Spaine is this day further then to serve the turns of their Kings therewith which they doe to their great advantage r Montagantid pag. 156. Quod è codice allegatur Theodosiano decernimus ne quid tam 〈◊〉 Gallicanis quam alierum 〈◊〉 contra 〈◊〉 veterem liceat 〈◊〉 viri venerabilis 〈◊〉 urbis 〈◊〉 authoritate tentare sed illis omnibusque legis loco sit quisquid sanxit sanxeritve sedis 〈◊〉 authoritas Quicquid 〈◊〉 pontifici saith Montagow arrogatur id totum edicto debetur Theodofiano vel vetustae consuetudini quicquid autem per rescriptum 〈◊〉 imperatoris ad occidentales 〈◊〉 solos pertinebat nec 〈◊〉 quibus juxta veterem 〈◊〉 Pontifex praesidebat ut 〈◊〉 Decernat imperator de 〈◊〉 is 〈◊〉 Rex Angliae de 〈◊〉 suis Francorum de Gallicanis quod olim Theodosius decrivit dicto 〈◊〉 omnes obediantes s Cant. relat pag. 171. It is 〈◊〉 that in 〈◊〉 〈◊〉 times in the Church government Britaine was never subject to the Sea of Rom for it was one of the six dioces of the West Empire and had a Primat of its own Nay 〈◊〉 Capgraw and 〈◊〉 〈◊〉 tell us that Pope 〈◊〉 the 〈◊〉 in the Councel at Bari in 〈◊〉 accounted my worthy 〈◊〉 S 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and said He was as the 〈◊〉 and Apostolick of the other world 〈◊〉 comparem veluti 〈◊〉 〈◊〉 orbis Patriarcham Now the Britains having a Primate of their 〈◊〉 which is greater then a Metropolitan yea a Patriarch if ye will he could not be 〈◊〉 from to Rome t 〈…〉 Their minde to the Cardinalat w Montag ap pag. 56. 〈◊〉 〈◊〉 potuit $$Para$$. x 〈◊〉 Alt. p 34. The 〈◊〉 〈◊〉 in his jearing 〈◊〉 〈◊〉 Cardinall Baromaeus whereas if he 〈◊〉 to read his life he may not be 〈◊〉 that the Cardinall was a man of 〈◊〉 〈◊〉 and spent the greatest part of his life in fasting prayer 〈◊〉 preaching 〈◊〉 and doctrine and did 〈◊〉 both impiety and vanity both in word and deed Me thinkes his 〈◊〉 should check him for his scornfull usage of a man who had the report of so vertuous and pious a Bishop They affect much to bee joyned with the Church of Rome as she stands y Cant. relat p. 36. the Church of Rome Protestants set not up a different Religion for the Christian Religion is the same to both but they differ in the same Religion and the difference is in certain grosse corruptions to the very endangering of salvation which each side saith the other is guilty of Star chamber speech p. 36. My second reason is That the learned make but three Religions to have been of old in the world Paganisme Judaisme and 〈◊〉 and now they have added a fourth which is 〈◊〉 Now if this ground of theirs be true as it is generally received perhaps it will bee of dangerous consequence sadly to 〈◊〉 that the 〈◊〉 religion is rebellion though 〈◊〉 clause passed in the 〈◊〉 through 〈◊〉 〈◊〉 in King 〈◊〉 〈◊〉 this reason well 〈◊〉 is taken from the very foundation of Religion it self ibid. page 34. His Majesty 〈◊〉 commanded 〈◊〉 to make the alteration and to see it printed z 〈◊〉 pag. 3. 06. We dare not communicat with Rome either in her publick 〈◊〉 which is 〈◊〉 〈◊〉 with grosse superstition or in these corrupt and ungrounded opinions which shee hath added to the faith These make up the 〈◊〉 but not the Church of Rome In them our communion is dissolved but 〈◊〉 have still a true and reall union with that and all other members of the Church universall in faith and charity ibid. p. 74. To depart from the Church of Rome in some 〈◊〉 and practices we had just and necessary cause though the Church of Rome 〈◊〉 nothing