quad for the lemma: cause_n
snippets containing the quad
Corrected Date of Publication (TCP Date of Publication)
A curry-combe for a coxe-combe. Or Purgatories knell In answer of a lewd libell lately foricated by Iabal Rachil against Sir Edvv. Hobies Counter-snarle: entituled Purgatories triumph ouer hell. Digested in forme of a dialogue by Nick-groome of the Hobie-stable Reginoburgi.
Hoby, Edward, Sir, 1560-1617.
STC 13540; ESTC S104127
opposition if any stands not in the degree but rather beareth the sence of a preuention For as much as the Iewes from whom the old sacred records were originally deriued would not enter them into the Diuine Canon it could not but occasion many considerate Christians vtterly to cashere them For the auoiding heereof S. Augustine seeing they might tend to some good vse tells vs that albeit the Iewes did not receiue them as Canonicall yet the Church receiued them not vnprofitably if they bee read soberly He saith not that the Church receiued them into higher authority then the Iewes but as books which might serue to as good purpose if they were read warily amongst vs as they did among the Iewes Neither doth hee say Recipienda est Scriptura Machabeorum as implying an vndeniable necessity but recepta est non mutiliter as noting a voluntary acceptance vpon a probable end with th' addition of this Prouiso if they be read soberly which howsoeuer you otherwise deeme cannot be fitly spoken of Canonicall writ which is necessarily to be embraced and is alwaies profitable to the Church which euermore bringeth Sobriety to the reading thereof neither is it any lesse behoofull to the Church though it be peruerted by reprobates to their owne damnation But as for humane writings the case is otherwise they are then onely receiued profitably by the Church when they are read warily A good man by attributing too much to an vnwarrantable ground of which sort the sacred writ affoordeth none may make a faulty inference which mooued Saint Augustine to insinuate that there are rocks by which he would haue vs warily to saile Nick. What if wee admit for disputation sake that S. Augustine deliuereth this as his resolute opinion in Iabals sence I would gladly learne what reason hee can yeeld why this should ouer-sway the ioynt iudgement and consent of so many far more ancient Fathers who teach the contrary Iab i Pag. 59. Caluin doth allow him the style of the best and most faithfull witnesse of Antiquity how can hee then be excused from great temerity if heerein he erred Ma. Errare humanum est The spirit of God alone is free from errour The k It was lawful to contradict the Fathers and doubt of them Guido de Haeres c. 7. Church euen in his daies was somewhat clowded with the mists of superstition Had he not an Eagles eye he could hardly haue discouered those beames which Antichrist had then laid in the way It was hard if not impossible for one man to discerne euery mote which then houered in the aire of the Papall regiment Iab l Pag. 60. This sentence may suffice alone to giue any Iudicious eare to vnderstand your opposition with S. Augustine Ma. Wee honour his memory as a blessed Saint from whose pen the Church of God hath receiued ineffable good and wee account it not the least part of our happinesse that for one seeming testimony which you wrest to serue your owne turne wee are able to shew a million to right our cause Iab Can you deny that S. Augustine taught our Catholique doctrine concerning the point of Merit m Pag. 62. Doth he not say that as the wages due to sinne is death so the wages due to righteousnesse is life eternall And againe The reward cannot go before merits nor bee giuen before a man be worthy thereof yea that God should be vniust if he that is truly iust be not admitted into his kingdome Can any Catholique speak more plainly then he doth of Merits Min. These places doe not any whit crosse our doctrine against merit The Analogy which he makes betweene Sinne and Death Righteousnesse and life consisteth not in the quality of Desert but of the n Deest gratiae quiâ quid meritis deputas Nolo meritum quod gratiam excludit Bâân super Caen. Ser. 67. effect Augustine saith not that the wages of righteousnesse which is Heauen is as due as the wages of sinne which is death th' Analogy is in regard of the consequent effect to signifie that heauen the wages which is due to righteousnesse shall as truly bee bestowed vpon the faithfull as Hell or Death shall bee inflicted vpon the wicked For if wee consider th'equality of desert and condignity there is according to the doctrine of S. Augustine a threefold disproportion One in respect of the Rewarder whose rewarding of sinne with eternall torment is the proper act of Iustice in it selfe Whereas his rewarding of Righteousnesse vpon them whom he hath accepted vnto Grace is only the Iustice of his mercifull o In illis opera saa glorificant In ââles opera non sua condemnant Fulgen. ad Mon. lib. 1. promise Secondly in respect of the Subiect for the Sinne which a wicked man committeth is properly his owne but the righteousnesse of the Regenerate is the gift p Opera bona habemus non ex nobis nata sed Ã Deo donata Fulg. ibidem of God so that the reward of death is more properly due to sinne then is the reward of life vnto righteousnesse Thirdly in regard of the obiect because the sinne of the wicked is perfectly imperfect but the righteousnes of the most godly is imperfectly perfect that is but a stained goodnesse wherefore there cannot be an equall condignity in both Ma. We grant that the reward cannot goe before merites nor bee giuen before a man bee worthy thereof but Iabal must learne that these merits are q Mors eius meritum meum Aug. in Manual c. 22. Christs by the Imputation whereof we that are altogether vnworthy of our selues are made through Gods gracious acceptance of his sonnes obedience worthy of this reward Otherwise Non sunt condignae passiones our greatest sufferings are not worthy of the least degree of glory which shall bee reuealed to the sonnes of God r Ephes 2. v. 8. Gratia enim saluatis estis saith the Apostle For you are saued by Grace through Faith and that not of your selues Min. Fulgentius makes the case plaine in this golden sentence Å¿ De praedest ãâã Montâtum lib. 1 Vnus Deus est qui gratis et vocat praedestinatos et iustificat vocatos et glorificat iustificatos and againe t Ibid. Sicut gratiae ipsius opus est cum facit iustos sic gratiae ipsius erit cum faciet gloriosos u Aug. in Psal 83. Debitorem se ipse Dominus fecit saith S. Augustine non accipiendo sed promittendo non ei dicitur Redde quod accepisli sed quod promisisti God hath made himselfe a Debtor not by receauing any thing from vs but by the passing of his promise vnto vs wee say not to him Render that thou hast receiued but giue that which thou hast promised And the same x Tract 3. in Iohan Father Non pro merito acciptes vitam aeternam sed pro gratia Thou shalt not receiue life eternall for merit but for grace Nick.