Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	eternal_a	good_a	life_n	4,162	5	5.3241	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20475	A quartron of reasons, composed by Doctor Hill, vnquartered, and prooued a quartron of follies: by Francis Dillingham, Bachelour of Diuinitie. August, in Senten ...	Dillingham, Francis, d. 1625.	1603 (1603)	STC 6889; ESTC S118442	90,324	122

euery lawe doeth not binde Conscience but those which are diuine beeing immutable And this doctrine is taught by your man Gerson as witnesseth Bellarmine There are no men that haue giuen greater obedience to magistrates then Protestāts as the world can testifie The Papists bring the Magistrates into contempt The Emperour must lead the Popes horse Coster glorieth that Pipin king of Fraunce 43. p. doing reuerence to the Pope did lead the Popes horse if Emperours must lead the Popes horse and kisse his toe who bring Magistrates to contempt the Pope or the protestants Henrie the fourth bare-footed fasting from morning to night waited for the Popes sentence three daies If this be not to contemne Magistrates I knowe not what is In the booke of ceremonies the Emperour is appointed wonderfull seruilitie but I leaue this contempt of Magistrates and come to veniall sinnes and concupiscence A man may wonder that we should be charged with vnholy doctrine because we teach euery sinne to deserue damnation The greater the sinne is the more men should abstaine from it therefore on the contrarie the lesser it is the lesse regard is had of it By our doctrine then mē regard sinne more then by the Papists doctrine because we teach no sinne to be small iudge therefore indifferent reader which is most holy doctrine Hierom saith Nescio an leue aliquod peccatum ad Co. I knowe not whether we may tearme any sinne small which is cōmitted against God or no. But the Papists care not to call sinnes veniall and small though committed against an infinite God To enlarge this doctrine a litle their owne men namely Gerson and the bishop of Rochester teach as we teach Bellarmine vseth strōg reasons against this wicked doctrine Bellar. l. 1. de amist gra c. 1. No punishment is so euill as any sinne can be Ergo no sinne is veniall A man must rather be annihilated then he must commit any sinne how then can sinne be veniall of it owne nature Thus your owne schoole resolueth against your doctrine The scripture is plaine Cursed is euery one that continueth not in all things that are written in the booke of the lawe to doe them 3. Gala. If man be accursed for euery sinne then euery sinne deserues death but man is accursed for euery sinne Ergo Augustine writeth excellent well of this point Leuia multa faciunt vnum graue Tract 1. in epist Ioh. multae guttae implent flumen multa grana faciunt massam Many small sinnes make one great and many drops make a flood many cornes make a heape Take head therefore M. Doctor of your small sinnes least admitting them you haue a masse of corruption Theodorus Abucara speaketh as plainely as any Protestant In lib. Pa. Peccati nullus expers est nisi Christus Dominus I am vero omne peccatum vel tantillum mortem infert No man excepting Christ our Lord is without sinne Nowe the least sinne deserueth death Touching concupiscence we teach with the Apostle that it is sinne and by this doctrine men must of necessitie be mooued to striue more against it then if it were no sinne Howe say you M. Doctor wil you not striue more against that thing which is sinne then against that which is no sinne if you will not the greater is your shame and your conscience is the more dissolute Concerning the reward of good and bad life in the world to come we teach it with you but yet we denie the merit of eternall life Opera sunt via regni non causa regnandi saith Bernard Good workes are the way to the kingdome of heauen de lib. arb they are not the cause of it Tota spes mea saith Augustine est in morte Domini mei mors eius meritum meum in anual 22. refugium meum My whole hope is onely in the death of my Lord his death is my merit and refuge And againe Meritum meum miseratio Domini My desert is the Lords mercie Besides these authorities M. Doctor if reasons will satisfie you why we denie merits take these Whosoeuer meriteth must perfectly fulfil the lawe but no mā in this life can perfectly fulfill the lawe ergo no man can merit Secondly where there is merit there is no mercie for gratia non est vllo modo gratia nisi sit omni modo gratuita Grace is not grace except it be euery way free but the reward is of mercie Ergo. Thirdly where there is merit there may be confidence in merits but no man must put his confidence but in God Ergo. To this syllogisme I will annexe Augustines speech Lib. de pec mo● 14 cap. Quisquis ergo ausus fuerit dicere iustifico te consequens est vt dicat etiam crede in me quod nemo sanctorum recte dicere potest Whosoeuer can say I iustifie thee may by consequent say beleeue in me which none of the Saints can rightly say If then we iustifie our selues we may beleeue in our selues which speech all Christians doe abhorre Fourthly where there is merit there the reward is due by iustice to the worke but by iustice it is not due saue onely in respect of Gods promise ergo If you will see the assumption prooued read Aquinas 1. 2. 114. quaest where he saith that Deus est debitor sibi non nobis God is debter to himselfe and not to vs. Read also Bernard de lib. arb and heare Augustine writing thus Debitor factus est he is made a debter by promising Now to produce your owne men as Scotus and diuers others I hold it needlesse yet let the Catechisme of Colon speake Quis tam stupidus est c. Who is so sottish as to thinke our good workes to be worthy of eternall life Thus merits are reiected by reason and by sundrie authorities therefore he slaundereth vs in saying that we giue the people occasion to be negligent in doing of good and little or nothing fearfull to euill Nowe we are come to auricular confession The Catholike Romane religion teacheth confession to a priest of all deadly sinnes which we can remember vnder paine of damnation which restraineth the people from sinne and causeth them particularly to be well instructed and counselled But the Protestant taking that away setteth open a dore to all wickednes and loosenes of life as also to ignorance To answer this latter speech first no man can be ignorant that shutteth not his eyes how we condemne loosenes of life and how we crie for knowledge We desire and beseech the people to read the bible we catechize and instruct them we examine them also before the communion doe we then open a dore to ignorance Some Papists haue said that ignorance is the mother of deuotion and I am sure that knowledge aboundeth now more then euer it did in Poperie As for auricular confession Iuel 27. ait we say it is neither commanded by Christ nor necessarie to saluation The Papists