Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	church_n	doctrine_n	scripture_n	1,932	5	6.0170	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07639	[A brief censure upon] an appeale to Cæsar; Appello Cæsarem. English	Montagu, Richard, 1577-1641.	1625 (1625)	STC 18032; ESTC S114236	8,391	27

were euill that God chuseth some and not others Against vs he praeuaileth no more then if he should cast feathers against the winde For man originally was made right and to liue well and happily But falling wilfully from God he incurred Gods wrath Saint Paul 2 Tim. 2 saith if any man cleanse himselfe hee shall bee made a vessell of honour but if the Mountebanke say he can clense himselfe and hath it in his power to be made a vessell of honour he shall dishonour his Mountebankship turning plaine Pelagian Of any thing that we say it followeth not that man is of necessity forced to be euill as Basil saith for he sinneth willingly Chrysostome saith Iudas ranne wilfully into his treason so oftentimes blind and ignorant men run wilfully into Popery and other haeresies To conclude Prosper de vocat Gent. cap. 2. saith God damneth no man vniustly But what maketh all this long speaking against Caluin Doth he say or can the Mountebanke conclude out of his words that God damneth any man vniustly or is cause of euill Thus he wrestleth against Caluin in vaine But his owne wicked doctrine is quickly ouerthrowne without any great wrestling For if election and reprobation of men be made for the good vse of free-will or workes foreseene vvhy doth the Apostle Rom. 9. say that God did before they had done any workes loue Iacob and hate Esau And vvhy did he deny he calleth them for their vvorkes Why doth he assigne no cause of election but Gods purpose In the same place he saith God will haue mercy on whom he will haue mercy and Ephes 1. that God made choice of his children before the foundation of the vvorld Saint Austine goeth a little further lib. 15. de ciuit Dei c. 1. vvhen diuiding all mankind into tvvo societies he saith The one is praedestinated to reigne eternally with God the other to sustaine eternall punishment with the deuill And epist 105. ad Sixt. God made some vessels of wrath to destruction that hee might therein shew his power This is also the doctrine of Peter Lombard sent lib. 1. dist 41. a. of Thomas 1. q. 23 art 2. and many Schoolemen Neither is this a forraine doctrine as is his Foppery Popery and Arminianisme but the true tenet of the domesticals of faith yea of the Church of England from vvhich this runnegate doth vvilfully dissent Art 17. The Church saith predestination is Gods euerlasting decree before the foundation of the world was laid The Mountebanke maketh praedestination to follovv the creation The Church maintaineth that we are iustified freely This Factor for Antichrist teacheth iustification by somewhat inhaerent in vs. The Church alloweth the doctrine of praedestination to be sweet pleasant and comfortable Desperate Dicke holdeth it to be a desperate doctrine He refuseth to be tied to the conclusions at Dort So doth also Master Alder and other Papists But what hath he to obiect against the conclusions of that reuerend Synode wherein his Diocesan and diuers learned Diuines of England did sit as iudges Is not such a blinking bayard ashamed to controle such authority And if he can say somewhat against it he will proue a profounder Arminian then his fellowes He praetendeth to follow the determinations of the Synode at London yet I haue proued that he directly opposeth them Further like as Iudas betraying Christ kissed him so this treacherous runnegate praetending to praise our English Diuines that were actors in the Synode of Dort doth secretly buffet them as confirming desperate doctrine and false conclusions Rayling against our brethren in the Low Countries he saith our Churches discipline in the Synode of Dort and other Dutch Synodes is held vnlawfull a shameles vntruth For in the Synode of Dort nothing was mentioned that condemned our discipline and other Synodes established their owne orders and spoke nothing of ours But to him all are Puritans and enemies that are not of his Popish cut This is certaine that neither our Church nor any Orthodox congregation doth hold that the reprobate and vessels of dishonour may be purged made vessels of honor as he doth p. 67. This is to rake hell and make Gods heauenly decrees mutable That Deodatus a minister of Geneua dissented from the conclusions at Dort as he affirmeth is not probable For why then did he subscribe to them That the Church of Geneua should dissent from Caluin and Beza her teachers I shall then beleeue when the Mountebanke shall shew wherein Let the Mountebanke shew if he can that the learned in Schooles or the Church in Synods maintained his Arminianisme or opposed or sharpely reproued the Articles established in a Synode at Lambeth as he boldly blindly and impudently affirmeth or else he hath for euer lost his credit And as for Doctor Whitaker of pious memory he was a man of that sincerity and learning that none of his Arminian consorts if he were aliue durst encounter him in disputation or otherwise As for this Mountebanke he dares not declare all his opinions but spuing forth his poison here and there by fragments hideth himselfe in the confusion of his other discourses Returning backe to talke of iustification he saith a iustified man may become like Saul and Judas But the Church of England teacheth not so nor doth it hold that Saul and Judas were truly iustified nor if he were once iustified should he be so like Saul and Judas He inueigheth against our brethren of France and the Low Countries as not conformable to vs in their discipline Bu● his hatred is more to their doctrine of faith then of discipline This is only to make a diuision and to stirre vp mens hatred against them that in the end they and we may haue our throats cut for our doctrine of faith Of sauing by absolute necessity without relation of repentance he talketh idlely For albeit God saue sinners yet he saueth none but such as are repentant And albeit he conferreth grace vpon men yet he doth not grace them but he changeth their will and maketh them conformable to his lawes But this is not the cause either of mans election or iustification but the effect rather Of the destruction of the reprobate he disputeth contrary to the doctrine of Saint Austine lib. 15 de civit Dei and Epist 105. ad Sixtum Yea contrary to the doctrine of his owne Fulgentius who saith Gods aequity maketh some to perish in hell Nay he doth not only resist the doctrine of the Fathers but of the Apostle also who Rom 9 saith God made some vessels to honour some to dishonour CHAP. 6. The censure passed vpon the eighth ninth tenth and eleuenth Chapters of the Mountehankes mishapen Appeale THe quaestion of freewill saith the Mountebank is full of perplexed obscurity And why so I pray you Forsooth because he findeth not that in praedestination and saluation God respecteth mans freewill or that man hath povver to resist Gods grace effectually mouing him and such like points of Popery and Pelagianisme But Saint Austine thought it no such matter of difficulty Neither doth our Church so thinke determining that man after Adams fall cannot by force of his will and workes prepare himselfe to faith and to call vpon God or to doe good works But saith he to my capacity that is obscure that is so much entangled with contradictory disputations Wherein he sheweth himselfe to be a man of shallow capacity For Papists against Scriptures and plaine points of faith oppose and dispute and yet will not say all points of faith which we hold against them are obscure perplexed He addeth that Bellarmine saith that concurrence of grace and freewill is a thing very difficill the same he proueth out of Benius Occham Sa and Caietan Fit Authors to iustifie Popery which indeed doth so neere touch Pelagianisme that it cannot be separated from it If the Mountebanke had not a mountaine of Popish haeresie in his braine he would neither hold such conclusions nor offer to iustifie them by such Authors all the difficulty consisting in this how they might vphold their errours against the doctrine of our Church grounded on Scriptures and Fathers Chap. 9. pag. 1. The Gagger he saith had merited more at Gods hands if he would haue beene more sparing in multiplying controuersies And so he betraying the cause of God and yeelding to his enemy for feare of multiplying controuersies thinketh he meriteth much at Gods hands as if honour were to be obtained by dishonoring and betraying the truth If he had liued in the time of the Arrians he would haue reconciled Catholike Christians and Arrians that hopeth to reconcile true Christians and Antichristian Papists Speaking to English in French he neither speaketh good English nor French Nay he speaketh not like a true Christian denying either Arminius to be a Bontifeu or incendiary he should say Boutefeu or that himselfe is a mouer of contention and therefore meaneth as he saith to haue an action of the case against the informers But while he is fitting a case with a cockescombe for his owne crowne let him looke to follow his Appeale more closely The informers feare him nothing being alwayes ready to iustifie their charge and auerring confidently that the Mountebanke in this Church and Arminius in the Low Countries with their intempestiue contentions about grace will predestination and perseverance other points of refined popery haue kindled such a flame as I feare will not easily bee quenched He commēdeth himselfe much for his moderation and dislike of multiplying controversies So doe also other vaineglorious pedants but his moderation is nothing but treason to religion and his dislike of controversies a liking of Popery Howbeit no man blameth him for his temper or for saying no more but for saying too much and because he could not temper himselfe so but that he shewed great zeale in fomenting seeds of Popery The controverted particulars about free-will as he beleeueth are of no such great moment vpon due examination As if he could better examine the wicked doctrine of popery thē the Church of England which art 10. resolueth that man after his fall cannot prepare himselfe to faith by his owne strength or doe good workes acceptable to God both directly against Papists whom hee seemeth to favour The 2. Councell of Orange c. 1. determineth that the liberty of