Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	necessary_a	produce_v	6,956	5	9.5140	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80511	The Anabaptist washt and washt, and shrunk in the washing: or, A scholasticall discussion of the much-agitated controversie concerning infant-baptism; occasiond by a publike disputation, before a great assembly of ministers, and other persons of worth, in the Church of Newport-Pagnall, betwixt Mr Gibs minister there, and the author, Rich. Carpenter, Independent. Wherin also, the author occasionally, declares his judgement concerning the Papists; and afterwards, concerning Episcopacy.	Carpenter, Richard, d. 1670?	1653 (1653)	Wing C618; Thomason E1484_1; ESTC R208758	176,188	502

giving grace to the religious and humble Receiver of this Sacrament gives it alwaies as an augmentation of Precedent Grace not as the beginning of Spirituall Life But Baptism as vivificatory primarily and properly belongeth to Infants that are dead in sin And a strong digestion of solid nourishment in Spirituall Things conformable to vigorous Augmentation is not without the Spirituall strength and election of grown Persons And the Eucharist most relieves the best disposed As in Nature Est modus operandi Causae uniuscujusque ut cateris Paribus sempèr magis operetur in passum meliùs dispositum Every Cause more works upon a Subject more disposed because it hath lesse to conquer But there is no diversity of Disposition in Children nor any positive or privative indisposition to Baptism And therefore Baptism infallibly necessarily and irresistibly produceth it's whole Effect in them For Causa necessar●a sufficientèr applicata debet operari A necessary Cause applied sufficiently must work if it encounter no resistance requiring a Warlike encounter in the Subject and here is none Thirdly when Actions are directed and determined to certaine Persons capable of performance it is supposed that the performance belongs to them and their care to whom the determination and direction is made as in the Text Except ye eat the persons here being all capable of such care and performance But if Actions be enjoyned in Terms that involve all and some be uncapable of the care and performance enjoyned it is supposed that the performance belongs to the capable and knowing part not only in respect of themselves but also in respect of them who are unknowing and uncapable in themselves of such performance and care and therefore Subordinate And Parents are obliged to a care of their Children Superiours to care for Inferiours the Knowing to be carefull of the Ignorant by the Laws of God and Nature Lastly His Text is religiously true and illative even in our Sense For except the grown Jews to whom solid nourishment belonged after their conversion were converted Baptized and received the Sacrament of the Eucharist in Act or Desire Or if they wilfully rejected or neglected the sacred use of it they were void of Life as not having the Life of Grace and conserving it with agreeable nourishment CHAP. XLVI IF St Austin deduced a like necessity S Aug. l. 1. de peccatorum Merit is Remissione cap. 20. S Cypr. in l. de Laps●s that Infants should receive the Lords Supper from the words Joh. 6. as appears by his own cleare expression If within the Line of St Cyprians Dayes the sacred Communion was exhibited to Infants as is evident by his evidence given concerning himselfe giving the Communion to an Infant Which History with its Book is againe Historied by St Austin If it be delivered S Aug. cp 23. up into the Senate and Councill of the Learned by Maldonat that Maldon Comment in Jo. 6. Innocentius the first held a necessity of communicating Infants and that this opinion and practise went on six hundred years with some parts of the Church I shall yeeld it passage as a pious Use but not as absolutely or strictly necessary nor as able to infringe the Baptizing of Infants or our Text concerning Baptism for the most unalterable Reasons newly given And moreover because the susception of the Eucharist cannot have it's whole substantiall or most excellent Effect in Infants And the Authority of private Men say the Sorbonists when they Sorbonista are not made publike by representing the Church in Councils proves little in dubious and those ill-byassed Cases Originall and Secondary Tradition are not of equall Validity Neither are some particular Churches and their use comparable or to be measured with the overspre●ding use in the great stream of the Church Innocentius as a private Doctor might accept it as a private opinion So might St Cyprian St Austin and others before them as the Testimony of Dionysius Areopagita makes credible It was a pious use and somewhat like that the sacred crums were anciently given in the Greek Church to innocent Children And uses of Ordinances must be measured with the Natures of them and therby tried I maim no Authority because it is such but as deviating or turning aside from Truth The Cou●cill of Trent reasons devoutly most piously Concil Triden .. Sess 21. qu● suit quinta su● pio quarto cap. 4. and according to right Reason Sancta Synodus d●cet parvulos usu rationis ●arentes nullâ obligari necessitate ad Sacram●ntalem Eucharistiae Communionem siquidem per Baptismi lavacrum regenerati Christo incorporati adeptam jàm filiorum Dei Gratiam in illa aetate amitte●e non possunt The holy Synod teacheth that Little-ones wanting the use of reason are not obl●ged by necessary obligation to the Sacramentall all Communion of the Eucharist because they being regenerated by the Laver of Baptism and incorporated into Christ cannot lose in that Age the Grace of the Sons of God now obtained Where the Councill learnedly enforces that the Eucharist being ordained for the nourishing of the Grace received in Baptism the use of it would be uselesse with regard to the main use in an Age which cannot lose the Grace received And whereas we are nourished not only that we may not perish but also that we may be strengthened we are not strengthened in Grace for present use but by the concurcrence of actuall Grace of the which Children as not acting by Grace are uncapable there only remaining accidentall and adventitious benefits according to the good use afterwards made of Baptismall Grace And now quandoquidem umbone exceperim hoc telum seeing I have received this Dart upon the bosse of my Shield or Buckler I thus retort it If Infants were partakers of the Eucharist then certainly they were Baptized being Infants Baptism preceding the Eucharist Yea Dionysius S Dionys Areap lib. E●cles Hierarch c. 7. part 2. having eternized in his Hierarchy That the unbaptized ought not to be admitted to the sight of the Eucharist And St Austin here wheels to us Ad Sacramentum S Aug. l. 1. de peccat Merit Remiss cap. 20. Tom. 7. Mensae Domini nemo rit è nisi Baptizatus accedit To the Sacrament of the Lords Table none come by direct and orderly proceedings but the Baptized That the Ancients were deceived in the Baptizing of Infants as in communicating them will not follow because the Sacraments are differently natur'd and intended and because the practise was differently carriag'd This return of the Argument is like Aurum fulm●nans which is an Extract from Gold admixed with other Ingredients and in the blow forceth downwards with a mighty power This Return drives all down before it but what was down before CHAP. XLVII THirdly I gather up my selfe to prove that the Holy words Except one be born c. word it in the neerest and holiest Sense for Baptism from the sweet harmony concord

Plummet to move altogether and run within their own small Sphere and Circle and so they would shoulder it with the tallest Divines because they have been Abecedarii and can after much hammering and stammering and many a smarting Lash put the Letters together and cast a spell I shall never be so forward and hardy as the late English Rabbi Dr Featly who delivers for positive Dr Featly in his Dipper dipt not far from the beginning and avouches plainly That no Translation is authenticall or the Word of God But I shall touch every suspicious Text of a Translation with the Lydius Lapis of the Originall And if I make a false step let the Learned tread upon me and crush me I answer therefore to the shallow thoughted Censurers in St Gregory's St Greg. Homil. 7. in Ezech. D. Tho. 2. 2 q. 43. art 7. Words alleaged by the Angelicall Doctor Si de Veritate scandalum s●mitur utiliùs nasci permittitur scandalum quàm Verit as relinquatur If a Scandall be taken from Truth the Birth of a Scandall is more profitably permitted than Truth may be relinquished The Scandall is passivum non activum passive not active non datum sed acceptum not given but taken CHAP. VIII VVHereas Christ the Son of the living God by his Humanation his Passion and his Death is the Universall Cause of our everlasting Life and Salvation And whereas Universall Strength or Virtue even in these naturall Things is not bowed to us and applied to particular effects but by particular causes it was convenient and reasonable that some Remedies should be prescribed and adhibited to us in a ruinous Condition that should as particular causes convey and confer to us the Virtue of the Cause which is Universall These excellent Remedies are the Sacraments And as the second Causes and Instruments of the first and particular Causes attend the worke of the Universall Cause So these our Sacraments are the means and Instruments of Christ for the effecting of his divine and saving Worke upon us And because there are always required to the worke of the principall Cause proportionable Instruments it was congruous that these our Sacraments should be presented to us under practicall and visible Signes and efficacious Words which are audible the Universall Cause of our Salvation being the Word of God Incarnate and made sensible by assuming humane Nature elevating it in the Person of Christ And because there is no salvation without Grace as being previous and singularly proportionable to Glory it is likewise conformable to right Reason and Measure that Sacraments should be the divine Instruments of Grace in us not as introducing the last effect of Grace by their virtue but after the manner as the Sun and a man beget a man which notwithstanding touch not in their operation the Essence of the Intellective Soule because it comes ab extra from without by Creation and is not educed ex potentia Materiae from the passive power of the Matter And therefore as the materiall Causes of our production in Generation are attendant only upon the last disposition of the Matter and aime precisely at the union of the Soule with the Body So the Sacraments doe not physically produce Grace it selfe being a supernaturall and proper gift of God the sole fountaine of Grace but only touch inclusively the last disposition to it pretending to the Union and moving God to the production of it in a worthy Receiver In relation to which virtus motrix moving virtue moving the Will of God upon his promise the Prophet Micah saith Thou wilt cast all their Mich. 7. 19. sins into the depths of the Sea Where Arias Montanus notes out of the Rabbins that it was customary with Benedictt Arias Montan in Mich. ex Rabbinis in Misnaroth the Jewes to throw all things they did execrate and abominate into the Lake Asphaltites called Mare Mortuum the dead or salt Sea And conformably the Indians who had expressed in them some footsteps of Judaisme being now lightly impressed expresse their sins in writing or by some other Symboll which they cast into a River that it may be carried into the Sea out of all sight and memory as Acosta hath deliver'd to Acosta li. 5. de novo Orbe cap 25. memory from his owne sight But our Prophet alludes properly to the drowning of Pharaoh in the Red Sea which was a type of Baptisme made blood-red by the death of Christ and in the which our Aegyptian sins are destroyed Whence Theodoret Theod. Rupert in hunc locum and Rupertus doe here by the depths of the Sea allegorically understand Baptisme And Saint Gregory drawes out in a long-spun thread this efficacy of Baptisme from the drowning of the Aegyptians and inferres Qui ergò dicit peccata in Baptismate funditùs Gregor Magnus in lib epist ep 39. ad Theoctistam Patriciam non dimitti dicat in Mari rubro Aegyptios non veracitèr mortuos He therefore that sayes our sinnes are not forgiven in Baptisme may as truly say that the Aegyptians were not drowned in the Red Sea and if he will give this he must grant the other And he fortifies himselfe with a reason of Proofe Quia nimirum plus valet in absolutione nostrâ veritas quùm umbra veritatis Because the Truth is of more validity in our deliverance and absolution than the shadow of the Truth The Nicen Creed is after Scripture the warrant of these writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symb. Nicen. I beleeve one Baptisme for the remission of sins CHAP. IX THe Signes also and Matter of the Sacraments are by divine Institution most divinely and conveniently instituted Behold this divine conveniency in Baptisme wherein we are spiritually regenerated which analogy to material generation For Whereas materiall Generation is Motus vel mutatio de non-esse ad●●sse A Motion or mutation from not-Being to Being and Man in his first Being is for the transfusion of Originall sin debarred of his first Birthright the prime infusion of spirituall Life from the which he doth afterwards analogically recede more and more as he is more and more implicated in the bonds and sins of Death it was orderly that unto Baptisme which is the Laver of spirituall Regeneration there should be ascertain'd on the part of the Sacrament and annexed the spirituall virtue of washing away and removing sin by the infusion of Grace and of translating by the same Grace man to a gracious life above Nature And because Signum respondere debet significato the signe must alwaies and signally answer to the thing signified and the ablution of the outward filth of the body is effected instrumentally by water it was consonant for the practicall signifying of the spirituall and inward ablution of sin that this initiatory Sacrament should be dispensed outwardly with water sanctified by the word of God And as one thing is once only generated so is it concordant that Baptisme once rightly

not as yet Seducers and righteously worthy of Silentiall Punishment if we Preach against Anabaptism I am bold and I cannot hold because I never learned to be afraid in the defence of the mighty God's cause And if I suffer I shall suffer the strong God looking upon me and strengtening me and moreover in the view of the Christian World Many whereof rejoice to hear and see me already made a miserable Sufferer by my own dear Country-Men to whom I have hopefully ran for Appeale and safety Now if any Romanist shall take offence at my taking and publishing these Offences I shall joyfully enter the lists even with him and shall undertake to make the Offences I have taken so numerous and so ponderous that al the Catholike perfumers in the new Exchange shal not be able to suppresse and pacify the stink raised in the stirring of Romishpuddels In the mean time all the world must grant as they grant Postulata Mathematica Mathemeticall Postulates That although Motus Coeli semper sit Uniformis Velocitatis the Motion of the Heavens be alwaies of a most Uniform Swiftnesse because it hath already the highest Perfection of its Motion yet Man upon Earth being short of his highest Perfection hath not a motion that is Uniform but moves unequally is fast and slow sometimes humanely moves one way ignorantly sometimes another way a third way imperfectly sometimes and moves neerer to the highest Perfection as he makes progresse in the way of divine Knowledge CHAP. XLIII THE sixt objection beares up to us If I understand in the Text by the Kingdome of God as I seeme to doe the Kingdome of Glory then the Text including Baptism excludes and excommunicates all Unbaptized Persons from the Kingdome of Heaven To this Argument Doctor Featly according to his Grounds would have answered That all unbaptized Persons are excluded the Kingdome of Heaven de lege ordinariâ by God's Ordinary Law Christ here speaking strictly to binde Parents to their duties Yet that God hath a Prerogative quae est supra legem Ordinariam which is above his Ordinary Law and by this he doth as worke miracles ●o extraordinarily execute the secret Decrees of his Benevolence and good Pleasure in extraordinary Cases these requiring extraordinary Proceedings And if we consider him as having a royall Prerogative he may not be confined otherwise than he hath confined himselfe And how God may be above himselfe in differen● respects is presently understood For As he is Author Gratiae the Author of Grace he works above himselfe as he is Author Naturae the Author of Nature the Supernaturall Order being so called because it stands above the Order of Nature and Supernaturall Grace perfecting humane Nature in order to a supernaturall End without which Grace we cannot arrive unto it And extraordinary Cases even in the same Order beget the different respects and Considerations of God in his Prerogative and God in his ordinary Course Now the Kingdome of Glory is chiefly most commonly understood by the Kingdome of God because it is the first and most noble thing understood by it and the Kingdome of Grace is not so called but with denomination from the Kingdome of Glory Which as of all Kingdomes it is the most excellent this being the best highest and most profitable Sense of the Kingdome of God so it most urgently obligeth us to Baptism under such Terms Eucharisticall Nourishment or Manducation though it conduceth also to the nourishing of the Body yet is more constituted under the Kinde of Spirituall Meat under which Reason it is more profitable to us than under the Kinde of materiall and corporeal Aliment As also an Iron or Steel-Breast-Plate although it be a kinde of Garment as it covers our Body and defends it from heat and cold yet goes more in the mouths and estimation of men for a kinde of Armour as which it exerciseth it's chiefest office and under which notion it is more profitable to Men than for a Garment In like measure proportionably although the Kingdome of God signifies the Kingdome of Grace and the Kingdome of Glory yet doth it more and more often signifie the Kingdome of Glory under which Sense it is most profitable and advantagious to Mankinde than it signifies the Kingdome of Grace And when a word signifieth diverse Things and one of them chiefly the Thing which it chiefly signifieth is the Sense if the Sentence will claspe with it the chiefe Things being to be chiefly consider'd as alwaies first apprehended in our Goings from the Cause to the Effect The word Body may be understood of a naturall Body a mysticall or Ecclesiasticall Body a Civil or Politick Body Which Word if it's place will endure it must be understood of a naturall Body because the naturall Body is a true Body and more properly a Body than the rest and because from the naturall Body the mysticall and the Civill Body are called Bodies the naturall Body being so realiter really the mysticall and Civill Bodies being so only denominative by denomination And we shall thus know when a Thing hath his name by denomination from another Thing It hath if another thing so named being taken away by intellectuall Ablation or Separation it therefore and immediately vanisheth as such Take away the naturall Body and the Civil and mysticall Bodies lose their Names Take away the Kingdome of Glory and there will be no Kingdome of Grace For Sublato Principali tollitur Accessorium Sicuti Sublatâ Causâ tollitur Effectus Subla●â Formâ Essentiali Res ipsa tollitur The principall being taken away the Accessory is also removed As the Cause being taken away the Effect is taken away also which Essentially depends on the Cause And As the Essentiall Form being taken away the Thing it selfe is abolished And the naturall Body is the principall Body considered as a Body and the Relations betwixt these Bodies as Essentially and Fundamentally depending on the naturall Body fal to the ground if the naturall Body which is Fundamentum Relationis the Foundation of the Relation be set apart The Body of an Ape is in many parts and particles like to the Body of a Man and therefore Galen addicted himselfe more to the Anatomising of Apes than of Men as Franzius in S●mia●j Franzius recounts out of two famous Anatomists Vesalius and Columbus Yet the Transition from Apes to Men is not alwaies happy and successefull If the Adversary had studied humane Arts and Sciences or Anatomized Corpus Theologicum the Body of Divinity not only read the History of Apes in his learning to make ilfavoured mouths and Vide Quintil in Rhet. evil faces or learn'd only conformare os to fashion his mouth to an untuneable Tone he might himselfe have smooth'd his own way through these knottie Matters and I now question if his unopen'd understanding can follow when the way is opened and playned before him for him by another CHAP. XLIIII BUT while the Adversary