Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	grace_n	instrumental_a	1,802	5	11.6254	5	false

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

want but the contempt of baptisme is damnable In the Church of Thessalie as Socrates writeth they did baptize onely at Easter ob quam causam saith he Lib. 5. cap 20. omnes paucis admodum exceptis absque baptismate moriebantur for which cause all excepting a fewe died without baptisme Would the Church of Thessalie haue done thus if it had thought baptisme simply necessarie vnto saluation If you obiect Augustines authoritie I answer first that he thought the Eucharist necessarie also as I prooued before and if he erred in one why might he not erre in the other secondly the same man saith tunc invisibiliter impletur cum misteriū baptismi Lib. 4. cap. 2● non contemptus religionis sed articulus necessitatis excludit then it is inuisibly fulfilled when the point of necessitie doth exclude baptisme and not contempt of religion S. Augustine therefore did vrge baptisme to be necessarie against the Pelagians who thought it superfluous and not against those that were preuented with ineuitable necessitie The contempt therefore is damnable and not the want of baptisme I might also oppose Vincentius iudgement to that of Augustine if he be of another minde but I let it alone Catharin the Papist assigneth neither heauen nor hell to infants but a third place and so sheweth himselfe a flat Pelagian as I might shew but I referre the reader to August serm 14. de ver Apost lib. 1. de poena mor. cap. 28. To be briefe it is admirable to consider the varietie of popish opinions about this point Bellar. lib. 6. de amiss grat cap. 1. Agree amongst your selues you that teach so seuerally concerning Infants before you come to charge the Protestants doctrine with bare negatiues Next to baptisme we must speake of inherent Iustice which we doe not denie to be in men for this inherent righteousnes is sanctification but we teach this inherent righteousnes to be imperfect and cleaue onely to the righteousnes of Christ whose righteousnes is the very thing that causeth a man to stand righteous before God and to be accepted to life euerlasting This doctrine I maruell you dare once barke against being so holy and so comfortable as it is I will giue you reasons of it In the 3. to the Rom. we are saide to be iustified freely by his grace through the redemption which is in Iesus Christ whome God hath set forth to be a reconciliation through faith in his blood By grace here Bellarmine will haue inherent grace vnderstood because the fauour of God is sufficiently set forth by the word freely as though to fortifie and amplifie a matter one thing may not be vttered in diuers wordes which I might plentifully prooue Secondly saith he the word by cannot be applied to the fauour of God but to the formall cause or meritorious cause or instrumentall cause this is likewise false as I might shew by some examples but let this be graunted that by grace is not meant the fauour of God in this place Paul expoundeth himselfe saying through the redemption which is in Iesus Christ And to retort Bellarmine his reason if by the fauour of God we must vnderstand inherent righteousnes then the Apostle needed not to haue added through faith because faith is a part of inherent righteousnes Hence I thus conclude if we are iustified formally and meritoriously by the redemption which is in Iesus Christ then are we not iustified by inherent iustice but we are iustified formally and meritoriously by the redemption that is in Christ ergo In the same chapter we are said to be iustified without workes some answer works ceremoniall are to be vnderstood this answer Bellarmine refuteth because the Apostle speaketh simply without the workes of the law What works doth Bellarmine vnderstand workes that goe before faith But by his owne reason we must vnderstand all works for the Apostle speaketh simply not restraining his speach to Moses his law or to workes going before faith Againe such workes are excluded as we may boast in but we may boast in the works which follow faith especially seeing they proceede partly of our selues and not onely of grace as the Papists teach Augustine is worthie to be heard speaking against Pelagius vpon the like place of scripture Non ait ex praeteritis operibus De praedest gra cap. 7. sed cum generaliter dixerit non ex operibus ibi praeterita intelligi voluit futura he saith not of workes which are past but seeing he speaketh generally of works he will haue both workes that are past and to come vnderstood So say I to the Papist the Apostle speaketh generally why shouldest thou then restraine his speach to works that are past I let passe the arguments taken out of the 4. chap. which are many and come to the place in the 2. of the Cor. the 5. chap. where Paul writeth that Christ was made sinne for vs that we might be made the righteousnes of God in him As Christ was made a sinner so are we made righteous but Christ was made a sinner by imputation ergo we are made righteous by imputation To this text semblably suteth Augustine Ipse ergo peccatum cap. 41. vt nos iustitia he was made sinne that we might be made iustice not our iustice but Gods iustice neither in vs but in him Againe 3. tract in Ioh. omnes qui per Christum iustificati iusti non in se sed in illo all that are instified in Christ are righteous in him not in themselues Lastly for breuitie sake I thus dispute That righteousnes which must answer Gods iustice must be pure and perfect but ours is impure ergo Augustine saith 19 lib. de civ c. 17. our righteousnesis such that it consisteth rather of remission of sinnes then of perfection of vertues ergo it is not perfect Optatus speaketh thus Onely Christ is perfect lib. 2. caeteri omnes semiperfecti sumus all other of vs are but halfe perfect The testimonies of Fathers are many in this case I conclude with Bernard 61 in Cant. The righteousnes of Christ is not a short cloake which cannot couer two Thus I haue giuen you a few reasons why we cleaue onely to the righteousnes of our blessed Sauiour Christ I desire you M. Doctor as you loue the saluation of your soule that you cleaue onely to it and leaue your stained righteousnes for your conscience t●lleth you that your inherent righteousnes is imperfect Quantaelibet fuisse virtutis antiquos praedices iustor non eos salvos fecit nisi fides mediatoris What vertues soeuer you preach that the auncient iust men had nothing saued them but faith in the Mediatour Lib. 1. cont Pelag cap. 21. saith Augustine Except therefore you be better then the righteous men Abraham Noe others onely faith in Christ must bring you to saluation Concerning workes of preparation if by them you vnderstand workes by which God bringeth vs to repentance

of Papists it may not be tollerated for why may they not as well be called Petrians and therefore I say with Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In dic Christs I will not be named of men beeing borne of God In Psal 44. and with Augustine Sumus Christiani non Petriani we are Christians not Petrians I cannot let passe his ignorance in saying that all heretikes haue alwaies taken their names of some one who began that heresie For not to take exception against his speach by the first authors of heresie as Nestorius Pelagius euery meane diuine knoweth that many heretikes haue their names of their heresie not of their author as Apostolici Cathari and others If the Lutherans haue changed the word Catholike in the Creede draw your penne against them and not against the church of England But it is a perilous matter for some of our translations to say for an heretike a man that is the author of sects His owne men so translate the word heresie Act. 24. chap. 28. chap. A great matter to english a greeke word Thankes be to God that you haue no other cauills against our translations I hope such pelting will driue men from Poperie Your saying out of Hierome galleth your selues and prooueth you to be sectaries as beeing named Dominicans Franciscans Iesuits and with diuers other names Therfore please not your selues any longer with a bare name without the subiect matter for that is like a pearle in the snowt of a swine The 3. reason vnitie and consent Hauing answered two of the Doctors reasons I come to handle the third in which he vaunteth of vnitie after this manner The Catholike religion hath varietie of doctrine with diuersitie of manners yet euer kept vnitie in such a peaceable manner as neuer any disagreed in any point of doctrine Blush M. Doctor at this notorious vntruth I haue in my disswasiue from Poperie gathered 20. contradictions betwixt Papists in matters of faith and to giue you a tast of your vnitie I will set downe your harmonie about Antichrist Some Papists hold Mahomet to be Antichrist Bellarmine in his 3. booke de Rom. Pont. cap. 3. This is denied by other because say they Antichrist shall be one singular man Secondly some Papists teach that Antichrist shall arise of the tribe of Dan cap. 11. yet Bellarmine confesseth that this opinion is not certaine because no scripture conuinceth it Thirdly the Papists teach that Antichrist shall raigne but three yeares and an halfe yet Hentenius confuteth this opinion Fourthly some Papists teach that Antichrist shall vtterly extinguish the faith as I prooued before Bellarmine denieth this not without cause Fifthly the Rhemists say that it may well be that Antichrist shall sit at Rome Bellarmine will haue him to sit at Ierusalem I will not follow any more contradictions about this opinion but come to their vnitie in Idolatrie Catharine affirmeth the commandement which concerneth Images to be temporall and positiue is not this goodly diuinitie others denie it Caietan confoundeth an Idol and an Image Bellarmine cannot beare this doctrine Aquinas will haue the crosse of Christ to be worshipped with diuine honour others renounce Aquinas in this point Alphonsus de Castro counteth Serenus and Epiphanius enemies to Images Bellarmine confuteth Alphonsus his opinion Abulensis and Peresius teach that Images of God are not to be made Bellarmine like an Idolater alloweth Images of God himselfe Augustine speaketh plainly against this diuelish diuinitie Nulla Imago Dei coli debet nisi illa quae hoc est quod ipse nec ipsa pro illo Epist 1●9 sed cum illo No image of God must be worshipped but that which is God and that not for God but with God By these contrarieties euery man may see the popish harmonie Now I reduce the Argument into a syllogisme Where vnitie is there is the Church But the Papists haue vnitie Ergo. The proposition and assumption are both false and whereas he would prooue the proposition out of the 4. of the Acts and 17. of S. Iohn we must know that an vnitie in true doctrine is there commended and praied for Si vultis saith Augustine vivere de spiritu sancto c ●6 serm de temp tenete charitatem amate veritatem desiderate vnitatem vt perveniatis ad aeternitatem If you will liue according to the holy spirit then imbrace loue make much of truth and desire vnitie that you may come to eternitie Vnitie therefore in veritie must bring vs to eternitie But in sadnes is there no Church where there are dissentions ● book tripar hist 12. chap. Themistius wrote to Valens that he should not be cruell to Christians for difference in Ecclesiasticall opinions for amongst the Pagans there were more then three hundred sects Will you M. Doctor cut off the Church of Corinth from the bodie of the Church because of dissentions What shall become of Paul and Barnabas Cyprian and Cornelius Epiphanius and Chrysostome with diuers others And to stay thy minde Christian Reader touching this point of dissentions I desire thee first to consider that all men haue not the same measure of the spirit and therefore there must needes be contentions God his gifts are diuers to one man he giueth greater knowledge then to another therefore Paul saith when perfection of knowledge commeth there shall be an vnitie in opinions which is not to be looked for in this vale of miserie Secondly vaine-glorie the mother of mischieuous contentions is not wholly driuen out of men that liue in the Church I would to God it were for then many broyles would haue an ende Maruell not then gentle Reader though there be varietie of opinions I might inlarge these reasons and annex moe but I desire breuitie The Doctor here to amplifie our diuisions without all conscience chargeth vs with the heresies of Anabaptists Adamites Striblerians and many other which we condemne to the pit of hell But for a testimonie of our vnitie let our heauenly harmonie of Confessions be read in which a man may see our consent to be greater then the Papists would wish The scornefull name of Parlimentarie religion I leaue to God to reuenge if Queene Marie might receiue the Pope by Parliament why might not Queene Elizabeth doe as much for Christ And thus I retort the argument Where there are diuisions there is no Church But amongst Papists are diuisions Ergo. In the ende of this reason he concludeth with a manifest vntruth saying that all decrees of lawfull Councells and of Popes doe agree in points of doctrine one with another Good God! what dare not this man affirme I passe by Councells and come to Popes Pope Nicholas auoucheth that Baptisme may be giuen and ministred onely in the name of Christ which is a false opinion as Bellarmine himselfe confesseth Pope Pelagius contrariwise decreed that it ought to be ministred in the name of the blessed Trinitie Aquinas 3. par quaest 66. art 6. In