Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	child_n	good_a	parent_n	1,888	5	8.6795	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02349	A compend of the controversies of religion wherin the trueth is confirmed, and errour convinced, by authoritie of Scripture, witnessing of antiquitie, and confession of partie. Most necessary for all, in this backe-slyding age. By W.G. minister of God's word.	Guild, William, 1586-1657.	1627 (1627)	STC 12479; ESTC S118648	69,651	225

no good thing that one can doe but it is expresselie commanded But indeed it is to be granted that the popish works of Supererogation are no-where commanded to wit to eate the bread of yldenesse and liue an impure single lyfe in their monkish Cloisters in respect the one is injust and the other impure and both to bee hated against the fore-named properties 2. Witnessing of Antiquitie FOr the remission of the sinnes of their brethren saith Augustine the blood of no Martyre was ever shed which Christ onelie hath done for vs not that wee should imitate him there-in but congratulate for that which hee hath bestowed on vs. Aug. tract 84. in Iohan. 3. Confession of Partie BEllarmine showeth that not onelie sundrie recent Divines of theirs but also the Divines of Lovane did teach that the sufferings of the Saincts are no satisfactions but that Christ's satisfaction is onlie that vnto vs. Bell. lib. 1. de indulg cap. 4. CHAP. XIII OF GLORIFICATION §. 1. That our good works merit not eternall lyfe or glorie for their owne condignitie and worth as the Papists affirme Bell. l. 5. de justificatione c. 17. 1. Authoritie of Scripture IOB 35.7 If thou be righteous vvhat givest thou him to wit to God or what receiveth hee of thine hand Note then That wee cannot merit at God's hand for to bee righteous is a thing that wee are bound to bee and when wee are so God getteth no profite there-by To this same effect therefore Christ sayeth Luke 17.10 So also yee vvhen yee haue done all those things vvhich are commanded you say vvee are vnprofitable servants vvee haue done but that which was our duetie to doe And holie David confesieth thus of him-selfe saying Psal 16.2 My goodnesse Lord extendeth not to thee Thus wee see then that all our good works is a debt-bound service onlie to God who hath created vs and that when wee haue done them yet hee is not benefited But so it is that a worke that meriteth must not be debt for no man meriteth reward by paying his debt and it must bring some good also or commoditie to the rewarder if it merit at his hand which our works doe no-wise to God Rom. 8.18 For I reckon that the sufferings of this present time are not worthie to bee compared with the glorie which shall be revealed in vs. Note then If the verie sufferings and Martyrdomes of God's Saincts merite not eternall glorie because there is no proportion betweene them as ought to bee betweene a worke and the reward that it meriteth much lesse can the actions of anie servant of God's be meritorious at his hands of eternall life Which there-fore if anie-where it is called a reward it is in respect of the time when it is given to wit at the ende of our service and lyfe-tyme as the pennie wages but not in respect of anie meritorious qualitie Rom. 6.23 For the wages of Sinne is death but the gift of GOD is eternall lyfe through Iesus Christ our Lord. Remarke therefore that eternall lyfe is not called the godlies wages as death is called the wickeds wages but death is called the wages of Sinne because sinners them-selues merit it and eternall lyfe is called the free gift of GOD through CHRIST as the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth because withou●●nie meriting there-of by themselues by grace they receiue it as a free gift through the merit of Iesus Christ allanerlie Ephes 2.8 For by grace yee are saved through fayth and that not of your selues but it is the gift of GOD. Rom. 11.6 And if by grace then is it no more of workes otherwyse grace is no more grace Rom. 4.4 For to him that worketh is the reward not reckoned of grace but of debt Remarke then that to obtayne eternall lyfe by grace and to obtayne it by the merit of our works are set as things contrarie even as free gift is contrarie to oblieged debt And yet contrarie to so cleare Scripture such is the pryde of Papall doctrine it peartlie avoweth eternall lyfe to bee a debt and that God is our debter not onelie because of His promise but also because of our works Bellarm. L. 5. de Iustif. Cap. 18. § Sed facilis c. Luke 12.32 Feare not little flocke for it is your Fathers pleasure to giue to you a Kingdome VVee see then that heavenlie Kingdome called heere a gift and that it is God's good pleasure onlie which is the cause why wee get the same and no merit of ours Ephes 1.5 Having predestinated vs vnto the adoption of Children by Iesus Christ to him-selfe according to the good pleasure of his will to the prayse of the glorie of his grace Note then attentiuelie That if the fore-sight of our merites was not the cause why God predestinated vs to eternall lyfe but onelie his owne good pleasure to the prayse of the glorie of his owne grace Then it is still the same good pleasure of God that is the onelie cause why hee giveth vs eternall lyfe to the prayse of the same glorie of his grace and not of vs or anie of our merites Other-wyse the cause should not bee one but diverse yea contrarie why GOD bestoweth vpon vs one and the same thing which were absurd to wit Eternall lyfe in our election before time and the possessing vs there-with at our glorification in time Remarke lyke-wyse That it is to an inheritance of adopted sonnes that wee are predestinated For if wee bee Children wee are also Heyres sayeth the Apostle Rom. 8.17 If there-fore eternall lyfe bee an inheritance it is no purchase of workes and who-so-ever by such a title claymeth the same hee renounceth the lawfull succession there-to as a sonne and so falleth from Grace Gal. 5.4 2. Witnessing of Antiquitie ALthough the Lord bestow Heaven vpon the Godlie according to their workes yet it is not for their workes sayeth Gregorie on these wordes of Psal 7. Auditam fac mihi c. And first thou must belieue sayeth Bernard tria Bernardi credenda that thou canst not obtayne remission of sinne but by the meers mercie of God There-after that thou hast no good workes but that which is His free gift And last of all that thou canst not merite Eternall lyfe by no workes of thine but that Hee freelie lyke-wyse bestoweth that on thee Bern. Serm. 1. in Anunc Mariae 3. Confession of Partie NEyther are our workes what-so-ever they bee of that worth sayth Ferus that they deserue duelie and condignlie anie such reward Ferus in Ioh. 3. f. 69. So sayeth Alphonsus de Castro verbo meritum Therefore Bellarmine is forced to conclude That for the vncertaintie of our owne righteousnes sayth hee and the danger of vayne glorie it is moste safe to put our vvhole confidence in the onelie mercie and bountie of God Bellarm. Lib. 5. de Iustif Cap. 7. § sit tertia §. 2. That there are no super-aboundant meritorious workes or sufferinges of Saincts left behinde them to

gratia c. 12. 3. Confession of Partie THe confession lyke-wyse of our Adversaries is this Lyra Carthusian on Iohn 10.28 declare this to bee the cause of the Godlies perseverance because their predestination say they can-not bee frustrate which it destinating them to glorie will not suffer neither tentation nor interveaning persecution bee able to separate them from Christ CHAP. XVII OF BAPTISME §. That the Children of the Faythfull departing are not deprived of the blessed vision of God through want of Baptisme 1. Authoritie of Scripture GEnes 17.7 And I wil establish my covenant betweene mee and thee thy seede after thee in their generations Marke then That not onelie are the Parentes within the covenant of grace but their children also and their seede after them and even as the female was comprehended vnder the male because vncapable of circumcision and so saved amongst the Iewes so are Infants dying in the Mothers wombe comprehended vnder their believing Parents because vncapable then of Baptisme and so are saved amongst Christians if they belong to election Exod. 20.5 I am a jealous God vvho visiteth the sinnes of the fathers vpon the children to the third and fourth generation of them that hate mee but show mercie to the thousandes of them that loue mee and keepe my commandements Note then That the Lord's promises are to shew mercie to thousands of the generation of the godlie excepting neither age or sexe nor whether they die in the wombe wanting Baptisme or liue in the World and get the same Acts 2.39 For to you is the promise and to your children and to all that are farre off vvhom-so-ever the Lord our God shall call Ierem. 1.5 Before thou camest out of the vvombe I sanctified thee Note then That if an Infant may bee sanctifyed in the Mothers wombe then that Infant dying there-in may bee saved for whom-so-ever the Lord sanctifyeth them also hee saveth Luk. 1.41 And it came to passe when Elizabeth heard the salutation of Marie the Babe did leape in her Wombe Beholde then heere a divine fayth infused in the heart of the Baptist while as yet hee was in his Mothers wombe able if hee had died there-in perfectlie to haue saved him And who can certainlie defyne of God's secret working or deny the salvation of others Ioshua 5.5 Now all the people that came out vvere circumcised but all the people that vvere borne in the Wildernesse by the vvay as they came out of Aegypt them they circumcised not Remarke then That as the children that died during those fourtie yeares in the Wildernesse were not for want of circumcision therefore condemned vnder the Law so neither are the children of Christians for want of Baptisme when it can-not bee had condemned now vnder the Gospell It being not the want but contempt of Sacraments that is judged damnable 1. Cor. 7.14 For the vnbelieving Husband is sanctified by the Wife and the vnbelieving Wife is sanctified by the Husband els vvere your children vncleane but now they are holie Note then If the children of one onlie believing parent bee esteemed holie how much more then should the children of Parents both believing bee esteemed holie and so charitablie judged of if they die without Baptisme to bee eternallie saved 2. Witnessing of Antiquitie WHat Reason or Nature sayth Bernard teacheth that none of those who may die can obtaine internall and eternall salvation whose bodie outwardlie is not sprinkled with the element of water And therefore he affirmeth thereafter that in case contempt bee not the cause that then the Parents faith is not onelie profitable but sufficient also for the chylde Bern. Epist. 77. 3. Confession of Partie As to Infants the Churches faith and of them that offer it is imputed as their owne Even so the will and desire of Baptisme sayeth Cassander which the Church and speciallie the Parents haue is accepted by the same indulgent Father who accepteth of the will as the deed and tyeth none to impossibilities nor his grace simplie to the externall action of Sacraments Cassand consult art 9. And of this same mynde also Alphonsus de Castro testifyeth Gerson and Cajetan to bee Alphons de Castro de Heres verbo Baptismus And Lombard speaking of the true sense of these wordes Iohn 3. Except a man bee borne anew c. sayeth But this is to bee vnderstood sayeth hee of them who may but yet despyseth to bee baptized Lomb. lib. 4. dist 4. § his autem CHAP. XVIII OF THE LORD'S Supper §. I. That Christ Iesus glorified Bodie is onlie in the Heavens 1. Authoritie of Scripture ACts 3.21 Whome the Heaven must receiue vp or containe vntill the times of the restitution of all things Note then That the Heavens must containe Christ's glorified bodie till the ende of the Worlde as the Beliefe sayth accordinglie That from that place shall Hee come to judge the Quicke and the Dead Matth. 26.11 The Poore yee haue al-wayes vvith you but Mee yee shall not haue al-wayes vvith you Remarke then That the Popish practise would make Christ a liar while as the Priests say that they haue Christ alwayes with them bodilie betweene their fingers in their daylie Masses Iohn 16.28 I came from the Father and am come in the World againe I leaue the World and goe to the Father Note then As hee was bodilie present in the World when hee came from the Father so hee showeth that according to that presence hee hath left the World when hee returned to his Father and is now onlie spirituallie present as hee promised with his owne to the end of the World Matth. 28.20 Matth. 24.23 Then if anie man shall say vnto you Loe heere is Christ or there is hee belieue him not So neither should Christians now belieue those consening Priests that say Heere is Christ in the Masse Host or there in the Pixe or Procession Acts 7.56 And hee saide Beholde I see the Heavens opened and the Sonne of Man standing at the right hand of God Beholde heere then the witnessing of the first Martyre where hee declareth the glorified bodie of Christ onelie to bee in Heaven 2. Witnessing of Antiquitie THere is one person sayth Augustine God and Man and Christ is both these everie-where by that where-by hee is God but in Heaven by that where-by hee is Man Aug. Epist. 507. ad Dardanum For when hee was on Earth hee was not then in Heaven and now being in Heaven hee is not to bee had on Earth sayeth Vigilius lib. 4. contra Eutychen And so sayeth Fulgentius the verie same Lib. 2. ad Thrasimundum 3. Confession of Partie HEE left the World according to his bodilie presence sayeth Lyra on Iohn 16.28 and hee sayde Yee shall not haue mee al-wayes with you by my corporall presence other-wise hee sayth I shall bee with you to the worlds ende Lyra in Matth. 26.11 §. 2. That Christ's Bodie is not in manie places at once invisiblie and vnpalpablie 1. Authoritie of Scripture HEb 2.17 Wherefore