Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	election_n	good_a	work_n	4,641	5	6.8470	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20474	A probleme propounded by Francis Dillingham, in which is plainely shewed, that the holy scriptures haue met with popish arguments and opinions.	Dillingham, Francis, d. 1625.	1616 (1616)	STC 6887; ESTC S117462	12,729	50

gotten by our merits but freely given although not without our worke and labour for to come and to bye note our labour without money and without change note that reconciliation is not due but flatly free O Bellarmine why then doest thou teach merits of congruitie lib. 1. cap. 21. I end this poynt with the Lords speech Esai 43. v. 25. I even I am he that putteth away thine iniquities for my owne sake and will not remember thy sinnes Of meriting Heaven They Papistes teach that a man by his good works may deserue heaven behold how the Scripture hath anticipated this ungodly opinion psalme 130. thus doth the servant of God pray Lord heare my voyce let thine eares attend to the voyce of my prayers the Lord might say vnto him thou art not worthy to be heard it is true saith he for if thou O Lord straightly markest iniquities who shal stand but mercy is with thee that thou mightest be feared to proceed thus likewise doth David pray psal 143. Heare my prayer O Lord and harken unto my supplication answer me in thy truth and righteousnes The Lord might say vnto him thou hast no merits nor deserts it is true saith he therefore I pray Enter not into iudgment with thy servant for in thy sight shall no man that liveth be iustified Heere some may say if good workes deserue not heaven what is the use of them the scripture is plaine for the use of thē 2. Ephe 10. v. For by grace are yee saved through faith and that not of your selues it is the gift of God Now the Ephesians might haue sayd we acknowledge thus much but doe not our workes comming from grace deserue No saith the Apostle not of workes least any man should boast himselfe what is then the vse of good workes it followeth for we are his workmanship created in Christ Iesus unto good workes which God hath ordayned that we should walk in them To this suteth the speech of Barnard Opera sunt via regni non causa regnandi Good workes are the way to the kingdome of heaven not the cause S. Peter also excellently setteth out the use of good workes 2. Pet. 1. v. 10. In these wordes Wherfore brethren giue rather diligence to make your calling election sure for if these thinges be in you you shall never fall for by this meanes an entrance shall be ministred unto you abundantly into the everlasting kingdome of our Lord Iesus Christ And christian reader what neede the Papistes pleade for merites seeing Bellarmine writeth thus lib. 5. de iusti ca. 14 Ius habemus We haue right to an euerlasting inheritance before we begin to doe good workes further Infantes Baptised by that grace alone before all good workes are saued and therefore Christ hath merited for us the inheritance seeing he hath merited for us the grace of regeneration adoption And againe in the 17. chap. Infants merit not by the merites of workes but by the merits of the person Now what are infants merits but Gods mercies as Barnard saith Meritum meum miseratio Domini My merits are the Lords mercyes I conclude this therefore with the saying of S. Barnard 68. serm in cant Nam et de meritis ecclesia quid sit sollicita cui de proposito Dei firmior suppetit securiorque gloriandi ratio why should the Church be carefull touchinge merits and deserts seeing it hath a more firme and sure matter to boast of to wit the purpose of God Of fulfilling Gods commandements THe Papists teach that a man regenerate may fulfill Gods commaundements the Apostle taketh it for granted that no man can doe so Gal. 3. v. 10. For as many as are of the deedes of the law are vnder the curse for it is written Cursed is every one that continueth not in all things that are written in the booke of the law to doe them In which words the Apostle doeth thus reason They which cannot fulfill the law are vnder the curse but no man can fulfill the law ergo by the sentence of the law every man is under the curse If this be not the Apostles Assumption the Galathiās might haue answered Paul that they could fulfill the law and so cut the sinewes of the Apostles reason To this argument Bellarmine in his 4. booke of iustifi chap. 14. answereth that this is the Apostles Assumption No man by his owne strength without faith and grace can keepe the whole law but alas in the 2. chap. and last verse thus doeth the Apostle reason If righteousnes be by the law then Christ dyed without a cause Now if the Galathians cleane iustled out Christ from iustification then it had bin no absurditie for thē to haue sayd Christ dyed in vayne for by nature we can do these things which the law requyreth Againe who knoweth not that the Galathians were Christians chap. 6. v. 1. and chap. 3. v. 3. therefore would they vtterly exclude Christ from iustification It is impossible to beleeue In the same place it is worthy to be marked that this text being obiected In many things we offend all Bellarmine confesseth that Vega and those that hold veniall sinnes to be against the law cannot answer this argument therefore he saith that veniall sinnes are not against the law but besides the law But I would know whether veniall sinnes be sinnes or no. Sinne is every breach of the law Veniall sinne is sinne Ergo It is a breach of the law Bellarmine himselfe in his first book of the losse of grace chap. 9 proveth veniall sinnes out of these words in the 5. chap. of Mathew He that is angry with his brother unadvisedly is culpable of iudgment Now our Saviour sheweth that these degrees of anger are forbidden in the commandement of murther Hence I thus dispute That which is forbidden in the commandement of murther is against the law But this veniall sinue of anger is forbidden in the commandement of murther Ergo It is against the law Christian reader I desire thee to reade the 4 booke chap. 10. there he confesseth out of Augustine that veniall sinnes are forbidden in this commandement thou shalt not couet This commandement commandeth perfection for saith he Eius generis est vt simul media et finem comprehendat It is of that kinde that it cōprehendeth both the meanes and the end Againe These thinges are spoken accordinge to Augustine his minde who in the precept Thou shalt not covet doth understand that all motions of concupiscense are forbidden even those that are not voluntary after a sort Of Images THe Papist teacheth that Images of God are not forbidden Bellarmine de sanct Imag. lib. 2. cap. 8. and that they are meanes to put vs in minde of God Let vs see how God preventeth this remēbrance Deut chap 4. v 23. Take heed lest you forget the covenant of the Lord your God which he made with you Now might the people say we will not forget for we will make an