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	justification_n	5,753	5	9.4155	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76258	Certamen religiosum or, a conference between His late Majestie Charles King of England, and Henry late Marquess and Earl of Worcester, concerning religion; at His Majesties being at Raglan Castle, 1646. Wherein the maine differences (now in controversie) between the Papists and the Protestants is no lesse briefly then accuratly discusss'd and bandied. Now published for the worlds satisfaction of His Majesties constant affection to the Protestant religion. By Tho: Baylie Doctor in Divinity and Sub-Deane of Wels.	Bayly, Thomas, d. 1657?; Charles I, King of England, 1600-1649.; Worcester, Henry Somerset, Marquis of, 1577-1646.	1649 (1649)	Wing B1506; Thomason E1355_1; ESTC R209153	85,962	251

Antichrist Babylon and all the spitefull and vile names that can be imagined they forget that saying of the Apostle St. James If any man among you seeme to be religious bridleth not his tongue but deceiveth his own heart that mans Religion is in vaine Pure Religion and undefiled before God and the Father is this to visit the fatherlesse and widows in their affliction and to keep himself unspotted from the world What should I say more the Scriptures are made a nose of wax for every bold hand to wring it which way he pleaseth they are rejected by private men by whole books The Articles of our Creed are said not to be of the Apostle framing the commandments not belonging to Christians impossible to be kept the Sacraments denied Charity not onely grown cold but quite starved and they will be sav'd by meanes quite contrary to what the Gospel which they seeme to profess sets down viz. by Faith without good works onely believe that 's enough where as the holy Apostle Saint James tells us that faith profiteth nothing without good works Here the Marquess was going on and His Majestie interrupted him King My Lord you let a flood-gate of Arguments out against my naked breast yet it doth not bear me any thing backwards you have spoken a great many things that no way concerns Us but such as we find fault with as much as you and other things to which I could easily give answer If I could take but some of that time and leasure that you have taken to compose your Arguments It is not onely the Picture of our Saviour but the Pictures of Saints which you both worship and adore and maintaine it to be lawfull and not onely so but the Picture of God the Father like an old man and many other things which I forbear because I fear you have done your self more hurt then me good in depriving your self of the rest to which you are accustomed for whilst our Arguments do multiplie our time lessons to that of Saint James where it is said that faith profiteth nothing without good works I hope the Doctor here can tell you that Saint Paul saith that we are justified by Faith and not by the works of the Law Marq. Sir I believe the Doctor will neither tell Your Majestie nor me that Faith can justifie without works King That question the Doctor can soon decide what say you to it Doctor you must speak now Doctor If it may please Your Majestie it would be as great a disobedience to hold my peace now I am commanded to speak as it would have been a presumption in me to speak before I was commanded I am so far from thinking that either Faith without good works or that good works without Faith can justifie that I cannot Believe that there is such a thing as either No more then I can imagine that there may be a tree bearing fruit without a root or that the Sun can be up before it be day or that a fire can have no heat for although it be possible that a man may do some good without Faith yet he cannot do good works without it for though we may naturally incline to some goodnesse as flowers and plants naturally grow to perfection Yet this good cannot be said to be wrought by us but by the hand of Faith and Faith her self where she is truly so can no more stand still then can the Sun in the Firmament or refuse to let her hight so shine before men that they may see her good works then the same Sun can appear in the same Firmament and dart no beams And whilst Faith and good works strive for the proprietie of Justification I do believe they both exclude a third which hath more right to our Justification then either For that which we call Justification by Faith is not properly Justification but onely an apprehension of it as that vvhich we call Justification by good works is not properly Justification but onely a Declaration of it to be so exempli gratia I receive a pardon my hand that receiv's it doth not justifie 't is put in execution and read in open Court all this did not procure it me Doubtless there is a reward for the righteous doubtless there is a God that judgeth the Earth wherefore upon this ground of belief I work out my Salvation as well as I can and do all the good that lies in my power I do good works Doubtless this man hath some reason for what he doth it is because he hath store of Faith which Believes there is a God and that that God will accept of his endeavours wherefore to him alone who hath given us Faith and hath wrought all our good vvorks in us can vve properly attribute the tearme of Justification Justificatio apprehensiva vve may conceive and beare in our hearts Justificatio declarativa vve may shevv vvith our hands but Justificatio Effectiva proper and effectuall Justification none can lay claim unto but Christ alone that as our sins vvere imputed unto Christ so his righteousness might be ours by imputation King Doctor I thank you in this point I believe you have reconciled us both Doctor May it please Your Majestie if the venome vvere taken out there is no vvound in the Churches body but might soon be healed Marq. Hereat the Marquess somewhat earnestly cried Hould Sir You have said well in one respect but there are two wayes of Justification in us and two without us Christ is a cause of Justification by his grace and merits without us and so we are justified by baptisme and we are justified by the gifts of God in us viz. Faith Hope and Charitity Whereupon the King spake as quickly King But my Lord both Justifications come from Christ according to your own saying that without us by his grace and merit that within us by his gifts and favour therefore Christ is all in all in the matter of Justification therefore though there were a thousand wayes and meanes to our Justification yet th●re is but one effectuall cause and that is Christ Marq. How is it then that we are called by the Apostle Cooperarii Christo Fellow-workers together with Christ King The Doctor hath told you how already If you lie wallowing in sin and Christ helps you out your reaching of him your hand is a working together with Christ Yet for all that it cannot be said that you helped your self out of the ditch for then there had been no need of Christ Your apprehending the succour that came unto you no way attributes the God have mercie to your self no more then the declaring your self to be alive by action is the cause of setting you upon your legg's so that we may divide this threefold Justification as Peter divided his three Tabernacles here is one for Moses and one for Elias I pray let us have one for Christ and let that be the chiefe Marq. And Reason good King I

the Epistle of Saint James and Saint Jude and the Revelation The Calvinists and the Church of England no such matter they allow them And I believe that these are fundamentalls If they cannot agree upon their Principalls how shall they agree upon the deductions thence If these be not fundamentall points how comes Protestants to sight against Protestants for the Protestants Religion The disagreement is not so amongst the Romane Catholicks for all points of the Romane Religion that have been defined by the Church in a generall Councell are agreed upon exactly by all nations tongues and people ubicunque terrarum but in those points which are not determined by the Church the Church leaves every man to abound in his own sense and therefore all the heat that is either between the Thomists and the Scolists the Dominicans and the Jesuits either concerning the Conception of our blessed Lady or the concurrence of Grace and free-will c. being points wherein the Church hath not interposed her decrees is no more prejudicall or objectionall against the Church of RomesVnitie then the disputations in the Schooles of our Vniversities are prejudiciall to the 39. Articles of the Church of England But in each severall protestant Dominion there are certain severall Articles of belief belonging to severall protestant Dominions in which severall agreements not any one agrees with any of all the rest neither is there any possibility they should being there is no means acknowledged nor power ordained whereby they should be gathered together in one councell whereby they might be of one heart and of one soul neither is there this Vnitie in any one particular Dominion as is in the Dominion of the Roman Church for they are all in pieces amongst themselves even in their own severall Dominions practising disobedience to their Superiours they teach it to their Inferiours The greatest Vnitie the Protestants have is not in believing but in not believing in knowing rather what they are against then what they are for not so much in knowing what they would have as in knowing what they would not have But let these negative Religions take heed they meet not with a negative Salvation Neither can the Conversion of Nations be attributed to any other Church then to the Roman which is another mark of the true Church according to the prophesies of Esay cap. 49. 23. Kings shall be thy nursing fathers and Queens thy nursing mothers And Esay 60. 16. Thou shalt suck the milk of the Gentiles and the breasts of Kings shall minister into thee And Esay 60. 10. And thy Gates shall be continually open that men may bring to thee the riches of the Gentiles and that their Kings may be brought And the Iles shall do thee service And the Prophet David I will give thee the heathen for thine inheritance and the uttermosts parts of the earth for thy possession c. Now no Protestant Church ever converted any one Nation Kingdome or People Many protestant people have fallen away from the Church of Rome but this cannot be called conversion but rather perversion for the Romane Church may justly say of such these have not converted Nations from paganisme to Christianity which is the mark of the true Church These are they which went forth from us 1 Joh. 2. 19. Certaine that went forth from us Act. 15. 14. These are certain men who rise out of our selves speaking perverse things Act. 20. 30. These were they who separated themselves Jude 19. which are markes of false and hereticall Churches But the Romane Church I find stretching forth her armes from East to West receiving and imbracing all within her Communion For the first three hundred years the Church grew down-ward like a strong building whose foundations are first laid in the earth whose stones are knit together in Vnity by the morter that was tempered with the bloud of her ten Persecutions Afterwards this building hasting upwards Constantine the great Emperour submitting his neck unto the yoke of Christ subdued all Christian Churches to Pope Sylvester then Pope of Rome from which time to these our dayes the Pope and his Clergie hath possessed the outward and visible Church as is confessed by Napier a learned Protestant in his treatise upon the Revelation pag. 145. and all along hath added Kingdoms upon Kingdoms to her Communion untill she had incorporated into her self not onely Europe but Asia Africa and America as Simon Lythus a Protestant writer affirmeth viz. The Jesuits have filled Asia Africa and America with their idols as he cals them for the late Conversions of the East and West-Indies by the Romans if you read Joan. Petrus Maffeus Hist Indicarum Jos Acosta de natur novi orbis You shall find that no Church in the world hath ever spread so farre and wide as the Church of Rome Wherefore I hope in this respect also I may safely conclude that the Church of Rome most justly deserves to be called the Catholick Church Neither is it a vainer thing to say that the Pope of Rome cannot be head of the Church because Christ himself is head thereof then it is for a man to say that the King of England cannot be King of England because God is King of all the earth Psal 46. 8. As if the King could not be Gods Vice-gerent and the peoples visible God so the Pope Christs Vicar or Deputy the Churches visible head And let Kings beware how they give way to such Arguments as these least at the last such inferences be made upon themselves As strange an inference is that how that the Church was not built upon Peter because it was built upon his Confession as if it might not be built caussually upon the one and formally upon the other as if both these could not stand together as if the Confession of Peters Faith might not be the cause why Christ built his Church upon his Person as if Christ did not as well personally tell him Tu es Petrus as significantly super hanc Petram id est super istam Confessionem aedificabo Ecclesiam No less invallied is that Objection of Protestants against the oecunomacie of the Bishop of Rome viz. that saying of Greg. sometimes Bishop of that sea viz. He that intituled himself universall Bishop exalted himself like Lucifer above his brethren and was a forerunner of Antichrist as if there were no more meanings in the word Vniversalitie then one as if there were not a Metaphoricall as well as a Literall and Grammaticall Sense as if Saint Gregory might not censure this title of Vniversalitie in the Grammaticall and exclusive meaning which being so taken would have excluded all other Bishops from their Offices Essences and Proprieties which they held under Christ thereby depriving them of the Key of orders and yet still keep the Superioritie viz. of one Bishop over another and himself over all in a Metaphoricall and transferent sense thereby still keeping the Key of Jurisdiction in his own hands

diligently read it over not without choller when I perceived what manner of writing very many let me not say for the most part but all doe use in the Churches of the reformed Gospel who would seeme notwithstanding to be Pastors Doctors and Pillars of the Church The state of the question that it may not be understood we often of set purpose over-cloud with darknesse things which are manifest we impudently deny things false we without shame avouch things plainly impious we propose as the first principles of faith things orthodoxall we condemn of heresie Scripture at our pleasure we detort to our own dreams we boast of Fathers when we will follow nothing lesse then their doctrine to deceive to calumniate to rail is familiar with us so as we may befend our cause good or bad by right or by wrong all other things we turne upside down Oh times Oh manners e Zanch epist ap Jo Sturm this in fine Ii 7. 8. Missellan It is no marvell that Mr. Sutcliff saies that the Protestant writers offered great violence to the Scriptures expounding them contrary both to antient Fathers History and common reason f Sutclif answ Cal pet p. 141. It is no marvell that Cambden tels us that Holland is a fruitfull province of heretiques g Elizah p 300 It is no marvell that Your royall Father tels us that both Hungary and Bohemea abound with infinite varieties of sects h King James his Works p 371. It is no marvell that he said he could never see a Bible well translaed into English and that the worst of all was the Geneva whereunto were added notes untrue seditious and savoring too much of dangerous and traiterous conceits i Page 45 46. It is no marvell that He protested before the great God that you should never find among the Highland or Border theeves greater ingratitude more lies and vile perjuries then with those phanatick spirits k King James his Works p. 161. It is no marvel that M. Bancroft said that the puritans of Scotland were published in a Declaration by His Majestie to be un-naturall Subjects seditious troublesome and unquiet spirits members of Sathan enemies to the King and the Common-wealth of their owne native Country l Dang posit 2● And lastly because your Church of England most followed Calvins doctrine of any of the rest I shall shew you what end he made answerable to his beginning and course of life written by two known and appoved Protestant Authors viz. God in the rod of his fury visiting Calvin did horribly punish him before the fearfull hour of his unhappy death for he so struck this heretick with his mighty hand that being in dispair and calling upon the Devil he gave up his wicked soul swearing cursing and blaspheming dying upon the disease of lyce and wormes increasing in a most loathsome ulcer about his privie parts so as none present could endure the stentch these things are objected unto Calvin in publick writing in which also horrible things are declared concerning his lasciviousnesse his sundry abhominable vices and Sodomiticall lusts for which last he was by the Magistrate at Nayon under whom he lived branded on the shoulder with a hot burning iron And this is said of him by Schlusberg m Theolog. Calvinist li. 2. fol. 72. She which is likewise confirmed by Joh. Herennius n lide vita Calvini It may be your Majestie may taxe me of bitternesse or for the discovery of nakednesse But I hope you will give me leave to look what staff I leane upon when I am to look down upon so great terrible a precipice as hell and to consider the rottennesse of the severall rounds of that ladder which is proposed to me for my ascent unto heaven and to forewarne others of the dangers I espie their own words can be none of my railing nor their own accusations my errour except it be a fault to take notice of what is published and make use of what I see Ex ore tuo was our Saviours rule and shall be mine There hath not been used one Catholick Author throughout the accusation and I take it to be the providence of God that they should be thus infatuated as to accuse one another that good men may take heed how they rely upon such mens Judgements in order to their eternall Salvation As to Your Majesties Objection that we of the Church of Rome fell away from our selves and that you did not fall away from us as also to the common saying of all Protestants bidding us to returne to our selves and they will return to us we accept of their offer we will do so that is to say we will hold our selves to the same Doctrine which the Church of Rome held before she converted this Nation to Christianity and then they cannot say we fell away from them or from our selves whilst we maintaine the same Doctrine we held before you were of us that is to say whilst we maintain'd the same Doctrine that we maintained during the four first Councels acknowledged by most Protestants and during Saint August time concerning whom Luther himself acknowledged that after the sacred Scriptures there is no Doctour of the Church to be compared a Luth. loc com Class 4. p. 45. thereby excluding himself and all his associats from being preferd before him concerning whom Mr. Field of the Church writes that Saint Aug. was the greatest Father since the Apostles b li. 3. fol. 170. Concerning whom Covel writs that he did shine in learning above all that ever did or will appear c Covel in his answ to Jo. Burges Concerning whom Jewell appeals as to a true and orthodox Doctor d In his challenge at Pauls Cross Concerning whom Mr. Forrester Non. Tessagraph cals him the Fathers Monarch e In proem p. 3. and Concerning whom Gomer acknowledges his opinion to be most pure f Gom. spec verae Eccles Concerning whom Mr. Whitaker doubts not but that he was a Protestant g Whit. answ to f. Camp in the cont fol. a. 2. parag 28. And lastly concerning whom Your royall Father seemed to appeal when he objected unto Card. Peron that the face exteriour form of the Church was changed since his time and far different to what it was in his dayes wherefore we will take a view of what it was then and see whether we lose or keep our ground and whether it be the same which you acknowledged then to be so firm Our Church believed then a true and reall presence and the orall manducation of the body of Christ in the Sacrament as the prince of the Sacramentarians acknowledged a Zwingl li. de vera falsa relig cap. de Eucharist in these words from the time of Saint Augustin which was for the space of twelve hundred years the opinion of corporal flesh had already got the masterie And in this quality she adored the Eucharist