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	righteousness_n	work_n	4,718	5	6.5009	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08891	The fal of Babel By the confusion of tongues directly proving against the Papists of this, and former ages; that a view of their writings, and bookes being taken; cannot be discerned by any man living, what they would say, or how be vnderstoode, in the question of the sacrifice of the masse, the reall presence or transubstantiation, but in explaning their mindes they fall vpon such termes, as the Protestants vse and allow. Further in the question of the Popes supremacy is shevved, how they abuse an authority of the auncient father St. Cyprian, a canon of the I Niceene counsell, and the ecclesiastical historie of Socrates, and Sozomen. And lastly is set downe a briefe of the sucession of Popes in the sea of Rome for these 1600 yeeres togither; ... By Iohn Panke.	Panke, John.	1608 (1608)	STC 19171; ESTC S102341	167,339	204

covenant and promise aside are not worthy of eternal life Gods mercy and promise is then his best stake howsoeuer sometimes he would pul it vp To make our workes truely and properly meritorious and fully worthy of euerlasting life What they say of good works Rhem. 2. Tim. 4 v 8. Ieam c. 2 v. 22. What they say of good works and more principal causes in the matter of iustification then faith to make them the cause of heauen as ill deeds are the cause of hel To say that we may trust vnto them that they are true righteousnesse and that they are able to abide the iudgment of God And yet to say that it is of his free mercie and liberality that either he promised any such reward to our works and that the works of themselues are his none of ours and that when he crowneth our works he crowneth his owne gifts that he rewardeth them aboue our desert and al this in respect of his free promise and graunt are the words of men that are disposed to play their parts on a stage and when they are out of their parts to imagin some God to come downe amongst them to keepe their credit with the people for their tenor and breefe of all their talke is we haue truely and properlie deserued heauen because of his free bountie mercie he first promised and then gaue it vs. Stapleton after much debating of this questiòn De vniuets iustif doct lib. 10 c. 7. fol. 361. God is to himself not not to vs. commeth in the end to this That debter whensoeuer we doe read in the ancient fathers that god is debter vnto vs in the great gift of eternal life It must be vnderstood as debter to himselfe and in respect of his owne promises and that hee is not debter vnto vs to himselfe not to vs for his own promises not for the worthines of vs or our woorks If this suffice them wee will stand to it God is iust sai● we in that he keepeth promise and doth not deceaue his of that reward Whitak cont Gul. Reynold fol. 58. which they hope for but the promise is free for freely he promised and freely hee giueth yet in that hee bound himself vnto vs by his free promise it was iust that he should performe the same not that wee haue iustly and worthilie deserued any part of that reward but because it is meete that God be alwaies faithfull in his words And so make him if debter to any thē to himselfe as Stapleton speaketh The Crowne is the reward which God hath promised to the worke not because the worke is vvorthie of it but because it pleased him so graciously and liberaly to bestowe such excellent rewards vpō vs that haue deserued so little and so keep in with the promise and couenant and exact nothing of him because al are his as Bellarmine a voucheth Cui redderet coronam iustus iudex si nō donasset gratiā misericors pater quomodo eslet ista corona iustitiae nisi pra cessisset gratia quae iustificat impium Augde gra lib. arb c. 6. ●nnot 2. Tim. 4. v. 8. And when he crowneth vs he crowneth his owne gifts not our workes giuing before what he repaieth after For how should hee repay as a iust iudge vnlesse he had first giuen as a merciful father how should this be a crowne of iustice if grace had not gon before which iustifieth the vngodly man as saie the Rhemists Of these notes and the rest in this whole booke following I would haue you that are seduced to demand of your teachers what they thinke praying them to reveiwe reexamine them and for your parts to marke how they answere defend their opiniōs but see with your own eies trust not theirs Thinke that the verie debating of these questions vvhich they cannot chuse but handle hath drawen such confessiōs from them settle your selues but once to compare their reasons First with the holie scripture then with the ancient fathers of the primitiue time and lastly by the protestant writers of this age in the Church of England and then iudge where the truth is you wil then sone perceiue I wil speake of one for all that noe man can more fully contradict Bellarmine then Bellarmine doth himselfe Nec enim poterit ab vilo Cicero quam Cicerohe vehemen ius resutari l 2. c. 9. fol. 148 Cicer pro domo sua post medium Staplet in the fortresse f. 5. b as Lactantius said of Tully If he or anie of them or al of them bee growen in your opinious great it is but the elemēts of your sloth that wil not giue you leaue to looke on him Calamitas huius temporiss lan dem viri propagauit The miserie of this time wherin pusillanimity so much reigneth in your mindes hath gotten him the praise he hath and not the cause he handleth for looke into that and you vvill bee ashamed both of it and him Wee all iumpe in this As noe building standeth without a sure and substantial foundation so noe life no saluation is to be hoped for vvithout a right and true faith Let vs therfore look whom vve trust and what vve beleue Sireligio tollitur vulla nobis ratio cum coelo est Lactant l 3 〈◊〉 10. away religion fol. 224. Take and we haue noe societie with heauen Non hic nobis labor Invtilis ad pernitiem sed vtili ad salutem Aug ep 111. The Iewes could tel that the golden calfe which they worshiped was not God yet were they idolaters and the heathen did not thinke did not thinke that those thinges which they made with their hands to be Gods c. and yet were they grosse Idolaters A quibus si persuasionis eius rationem requiras nuilam possint reddere sed ad maio rum iudicia cōfugiant quod alli sapientes fuerint illi pro bauerint illi scierint quid esset optimum seque ipsos sēsibus spoliant ratione abdicant dum alienis erroribus jeredunt Lact 5. c. 20. the labour therof is not vnprofitable leading vs to destruction but profitable bringing to salvation Beleiue not them that woulde drawe you from knowledge Knowe that they abuse you that saie the scriptures are not for you to read and al to keepe you in ignorance because you shal not see what they say or doe Take you heed of them that teach you worshiping of Images praying to Saints that plead their pardons their purgatorie noe one sillable in Gods booke sounding anie waie to either of them I knowe they haue excuses that you doe it not to the image but to the thinge represented which excuse besides that it is the same that the Iewes and all Idolaters that vvere heathen could make for themselues it is a mōstrous vntruth in it selfe They know there be amongst them who haue written in defence of the vvorshiping of the imag of the Crosse and trinitie

matter of faith as other men do if in examination it happen to be an error yet shal it be none in the Pope but must be one in al men else For trial of this let any man read the 1. 2. chapt de sanct beat where he proueth it an error vpon whom soeuer shall thinke that the soules of the blessed doe not see God vntill the last day Bellar. de Sanctor beatit l. 1 c. 1. 2 This error is put vpon Iohn 22. Bellarmine confesseth as much Ioannem hunc reverâ sensisse animas non visuras Deum nisi post resurrectionem That Iohn 22. did verily beleeue Bell. de Rom. pont l. 4. c. 14. fol 549. c. 12. fol. 531. he saueth Pope Nicholas by the like that the soules see not God vntil the last day But this he thought saith he when he might so thinke without danger of heresie nulla enim adhuc praecesserat Ecclesiae definitio for there had no determinatiō of the church gone before Why The determinatiō of himselfe is the determination of the church aswel as you said before his telling of a thing to himselfe was the telling of it to the church And why excuseth he the Pope by the not determination of the Church When hee telleth vs himselfe De conc auth l. 2. c. 2 5. That neither generall counsels nor particular which otherwise are subiect to erre can erre if the Pope confirme them And yet see the man be telleth vs De Rom. pont l. 4. c. 14 f. 551 that Iohn need not to reuoke the error cum in errorem nullum incidisset for he fel into no error If hee fel into no error neither did they fal into any error on whō Bellarmine laieth the same error nor must he cal it an error to say The soules of the righteous see not God vntil the last day seeing he himselfe saith that Iohn so held and yet held no error Frō absurd and grosse cōclusions they fal to flat blasphemies Rom. 6.23 Rhem annot on that Text. Blasphemies Contradictiōs The reward of sin is death but everlasting life is the gift of God saith S. Paul the Rhemists say in their annotations that The sequele of the speech required that as he said deathor damnation is the stipend of sin so life everlasting is the stipend of iustice so it is What indignity is this to the holy Ghost to crosse him so manifestly S. Paule maketh opposition betweene eternal life eternal death touching the cause of either The proper working cause of death is sin so saith the Apostie The reward wages or stipend of sin is death but everlasting life is what the stipende of good workes as the Rhemists say no but the free gift of God The Apostle might as easilie haue said so as they if it had bin so Annot 2. Cor. 5. vers 10. Wil Reinolds cont Whi●…k fol. 105● Why did S. Paule invert and turne the sentence if as the one had deserued hel so the other had deserued heaven but only to exclude what the Rhemists bring in They iterate this in an other place where they say Heaven is as well the reward of good works as hell is the stipend of ill workes This is also seconded by one from Rhemes who saith that the Apostle Saint Paule laieth in indifferent ballance good works and euil maketh the one the cause of heauen as the other is the cause of hel But if it be so that good works be the cause purchase merit of eternall life as these men tell vs as trulie as euill works are the purchase and merit of hel what saie they to their owne note Rhem. Annot. Rom c 9. v. 11. 16. vpon another text where they tel vs that by the example of the two two twinns Iacoh Esaw it is euident that nether nations nor particular persons bee elected eternallie or called temporallie or preferred to Gods fauour before other by their owne merits but of thē two vvhere iustlie hee might haue reprobated both hee saued of mercie one What is this as S Paul said before eternal life is the gift of God excluding merits Yet they stand not alwaie to this last For they saie againe Man hath free will to make himselfe a vessell of saluation or damnation Rhem. Annot 2. Tim. 2. v. 21. though saluation be attributed to gods mercy principally the other to his iust iudgment H●w hath man free wil to make himselfe a vessel of saluation or damnation whē saluation is principallie of Gods mercie and the other of his iudgment Whie explaine they not that darke speech that wee maie vnderstand it Interpres eget interprete They neede more Interpreters then the text They told vs before that Gods meere mercie is seene in the elect and iustice in the reprobat And that they that are saued Annot. Rhem. Rom 9. v. 6.11 14. 16. must hold of gods eternal purpose mercy and election And this election and mercy dependeth on his owne purpose will determination that all are worthie of damnation before they bee first called to mercie Make good this doctrine which they haue last set downe and agreed vpon the former will proue blasphemous and deregatorie to the m●iestie of God That good workes are the cause of beauen as evill are the cause of hell Or that man hath free will to make himself a vessell of saluation or damnation I doubt not if the Rhemists be followed but that a man might take vp moe contradictions then those before which they haue heaped amongst their notes in that testament 2. Tim 2.25 God giueth repentance Where S. Paul writing to Tymothy willeth him to instruct with meeknesse those that resist or vvithstand the truth prouing if at anie time God will giue them repentance that they maie acknowledge the truth they note That conversion from sin and heresie is the gift of god and of his special grace Annot. vppon that place in the margent pag. 589. I might aske them first how this agreeth with their owne note one the other side of their owne leafe so oft mentioned before Man hath free wil to make him selfe a vessel of saluation or damnation But I wil leaue that now and demand of them howe it agreeth with this The grace of god woorketh not in man against his will nor forceth anie thing without his acceptation and consent Annot. 2. cor 6. v. 1. Annot. Ioh. 6. v. 44. Annot Luc. 14. v. 23. Conuersion from sin heresie is the gift of God For whosoeuer are lead by the spirit of God Rhem. Rom. 8. v 14. in marg Hee meaneth not that the children of god be violently compelled against their wills but that they bee sweetly d●awn moued or induced to doe good ex Aug. Ench c. 64. de verbis domin Serm. 43. c 7 deverb Apost ser 13. c. 11 1● Acts ● and therfore it lieth in a mans will to

frustrate or to followe the motion of god And this The father draweth vs and teacheth vs to come to his sonne and beleiue these high and hard mysteries not compelling or violently forcing any against their will or without any respect of their consent but by the sweet internall motions and perswasions of his grace and spirit hee vvholie maketh vs of our owne will and liking to consent to the same And in another place most plainlie The vehement perswasion that god vseth both externally by force of his word miracles and internally by his grace to bringe vs vnto him is called compelling not that he forceth any to come to him against their wils but that hee can alter and mollifie an hard hart make him willing that before would not How these notes agree al men maie see if conuersion from sin heresie bee the gifts of God and of his speciall grace and that hee wholie maketh vs of our owne will and liking to consent and that hee doth alter and mollifie an hard harte and maketh him willing that before woulde not I woulde knowe vvhat free wil man hath to vvish his own conuersion vvhich is a supernaturall thing before Gods grace and illumination come Can it concurre vvith a thing which is not A wil to wish our conversiō is not there before grace come nether heth it in man to frustrate the grace of God vvhen hee doth effectuallie call vs as appeareth by S Paul called in the Acts Againe if it he in mans power to frustrate or follow the motion of God how is conuersion from sinne and heresie the gift of God which they saie also So that as the two first notes do oppugne each other so doe the two last also ioining fairely with the doctrine of the Church of England in one maine point of controversie which is Free will To say that God altereth and mollifieth an hard hart maketh him willing that before would not is to say That God maketh vs then willing being otherwise by nature vnwilling Perkins Treatise of mans freewill and Gods free grace fol. 102. De gratia lib. arbit l. 6. c. 15. fol. 557. and so he regenerateth vs not against our wils but with our wils yet so as the willingnesse to be regenerate is not of vs but of God If they wil stand to their own notes they may subscribe to this of ours Bellar mine will come to vs himselfe rather thē we shall be alone in this question of our conversion and free will Conuersio homines addeum vt etiam quodlibet aliud opus pium quatenus opus à libero arbitrio est tantū non tamen secluso auxilio generali quatenus pium à SOLA GRATIA est quatenus opus pium à libero arbitreo est gratiā The conversion of man vnto God saith he as every other godly worke so farre forth as it is a worke is only of free wil not excluding Gods general helpe so farre forth as it is Godlie it is ONLIE of Grace and so farre forth as it is a Godlie vvorke The good that is in the worke is of grace it is of Free will and Grace together For the efficient cause of everie action of man as it is an action is from the will of man as it is free it is by the freedome of the vvill as it is Godlie it is by the good seede and sufficient helpe for that seed Further Grace only doth make that the action or deed of man be godly and supernatural which nature with al his strength can never reach vnto What is this but our assertion and the overthrow of himselfe and his fellows in this question We never denied a natural power in man simply to wil this or that but to wil that is good Petrus Baro super Ionam Thes 1. fo 326 ex Aug. we hold it a worke of grace only as Bellarmine here confesseth Liberè agere est humanae naturae it a cum ratione coniunctum vt ab ea non separetur liberè agendo malum eligere est corruptae naturae bonum vero eligere est gratiae saith a great protestant out of S. Augustine Freely to do a thing is of the natural power in man and so ioined to his reason that it cannot be separated from it in this free choice to chuse a thing that is naught is the corruptnesse of nature but to chuse the good is of grace Bellarmine in one place complaineth that Pighius De grat lib. arb l. 1 c. 3. f. 50. See the same in Rey. admonit ad lecto in li de Rom. Eccle Idolol q. 3 In very manie things Bellarmine is a protestant or at the least not a Papist Doctor Doue in his book of recusancy De iustific l. 5. cap. 7 fol 424. It is the safest way to trust to the alone mercy of God otherwise a great Catholike went away frō that side in some questiōs because he addicted himselfe to read Calvins works and I doubt me when Bellarmine shal be called hence they wil say of him he was too nere a protestant For besides that before in the great question of Merite thus he writeth Propter incertitud●…ē propriae iustitiae periculum inauis gloriae tutissi mumest fiduciam totam in sola ●es miserisordia benignitate reponere In respect saith he of the incertainty of our own righteousnesse and for feare of vaine glory It is the safest way to place al our trust and hope in the alone goodnes and mercy of God He seeth wel the weaknes of his cause for which he striveth otherwise he would never haue come to the truth so freely howsoeuer in the expounding of his meaning in those words which are plaine enough and need no exposition he would faine marre them againel For he would yet haue vs beleeue that our workes are vera iustitia very righteousnesse and that they can abide the iudgement of God and may be relyed vpon which if it were so where is the defect which causeth thē to fly to his alone mercy God is not vniust if their works wil abide his trial let them claime their due of desert without mercy or fauor For to him that worketh is the reward not reakoned of grace but of duty saith S. Paule Rom. 4.4 De iustific l. 5. c. 16. fol. 463. 2. Tim 4.8 Againe discoursing against his ancient brother Durand touching that text of S. Paule which the iust iudge shal gine vnto me at that day he saith that to speake absolutely man cānot exact or require any thing of God since all that we haue is his gift yet taking in as it were the wil of God and his promise in that he wil not exact our works of vs for nothing but vvil render a reward according to the proportion of the workes we may exact a reward of him and therefore saith he the works of the righteous remoto pacto velpromissione Ibid. fol 465. setting his

23. they were brethren and fellowes And this Damasus him selfe knew wel enough although these men defile their consciences for him when he and other bishops of Italy did write vnto the bishops of Illiricum That it was meete that all the bishops belonging to the Romane iurisdiction should agree in one Qui Romani ditioni subijciuntur And great Marvaile it were that Damasus should be so suddenly growne potent and masterfull over the bishops of the East when it appeareth that Vrsinius durst checke with him for the Popedome Socr. l. 4. c. 24. as Felix did with Liberius who went next before him Sozō l. 4. c. 14. which contention the councell of Syrmiun● determined willing them to be bishops both togither Now touching the termes of Father Sonnes which these men catch at for Damasus behoofe It is cleare in the letter that Damasus and the westerne bishops with him do say of the Niceene councel that they were their fathers that their decrees had armed their faith Patres nostri Fidem nostrā cinxêre against the weapons of the Devil If the Popes Soveraignety had bin without limit and over al it had bin a very harsh phrase to haue named the Roman iurisdiction as Damasus and the rest do Againe this same coūcel held at Rome by Damasus was at the same time with that other of Constantinople vnto which Damasus summoned and called those of the East how came it then to passe that both they could shift themselues from their obedience to Damasus and not to come and haue their councel held at Constantinople whereat neither Damasus nor any for him was present to be celebrated by so famous a name as The second generall councell and so remaineth vnto this day rather then that other of his at Rome if Damasus were so great at that time as they would make vs beleeue he was Furthermore whereas they simper so much about Damasus forsooth of Calling the councelat Constantinople they cannot tell whether it was done by his advise or by his anthoritie or whether he did it at the Emperours request or the Emperor at his or whither their powers were equal so well haue they conned their leere yet is it plaine by the Ecclesiastical history that the Emperour called and summoned it Theodosius caled the coūsell at Constātinople anno 385. Socrat. eccles hist l. 5. c. 8. Imperator nulla mora interposita concilium Episcoporum ipsius fidem amplectentium convocat The Emperour admitting no delay called a councell of Bishops imbracing the same faith which he did whereby the faith of the Niceene councel might be strengthned and a bishop of Constantinople appointed Here is no sharing of authority in this point betweene the Emperour and the bishop of Rome as Sanders would make vs beleeue The Popes deede and the Emperours al one Ita vt prima generalis concilij causa fit Romani episcopi hoc est primi pastoris cōuocatio Moris fuit vt Papa literas de ea re ad imperatorem daret is vero papae literi● acceptis etiā per suas literas Episcopo● convocarer vt ita Papae atque Imperatoris convocatio vna eademque esset that so the Popes summoning and the Emperours might bee but as one act Search all antiquity for these 1300. yeares ever since the first famous general councel of Nice and neuer heare of that practise except in some petite-graund councels of their own of late yeares such as that was of Trent And where also Sanders in the processe hereof woulde make vs beleeue that in those times the bishop of Rome was the first originall cause of calling councels but the meane whereby he effected that calling was the Emperours greatnesse by his summons as also Stapleton beareth vs in hand in the places before cited is a mere abuse and absolute forgery without either sense or favor For he telleth vs presently as if he would purposely frustrate al that himselfe had said that Leo the great did write vnto the Emperour Martianus thus Poposceram a gloriosissima clementia vestra Leo epist 44. ex Saund. de claue Dauid l. 4 ● 81. de visib mo l. 7. f. 346. The bishop of Rome desired the Emperor to deferre the Counsell Staplet ad Eliza reg Angliae in epist praefixa ad Bedā in Ang. serm Bellar. de cōc eccles l. 1. c. 19. fol. 88 89. Leo epist 58. ex Saund. de visib mon. l. 7. fol. 352. Vide Stap. ret of vntruths against M. Iuell art 4. fol. 142. 143. vt synodum quam pro recuperand●… Orientalis ecclesiae pace à nobis etiam petitam necessariam indicastis aliquātisper differri ad tempus opportunius iuberetis I desired of your most excellent Maiesty that you would commande that that synode which you thought necessary to be holden for establishing of the peace of the East church for which I also made suit might haue bin for a little while deferred to a more cōuenient time And this was touching the great general coūsell of Chalcedon which Martianus the Emperour summōed being often moued thervnto by Leo the Pope and not only summoned it but was also present and not only presēt but sat in the first place and sate so ad confirmanda in fidem to confirme the faith as before him the good Emperor Constātine did And when his Maiestie was not disposed to sit any longer hee left certaine of his secular Princes to sit in his absence And when the counsell was ended hee willed Leo to direct his letters to al the bishops that were present to signifie his confent and allowance to the Articles of faith which they had decreed which hee willingly performed least any should take occasion to stumble through his default If the Popes owne wil and purpose were the first original cause of counsells and that the Emperors duty was but to signify to the bishops when hee had receaued order from the Pope Then are they false that tell vs and it is they that tel vs that the Emperour summoned it and that the Pope obtained so much from him by intreatie when the summons was gon out his holinesse prayed it might be deferred and could not obtaine his request Hardly can it be said that the Emperor and Pope were equall in authoritie at this time seeing the Pope by intreaty sought that of the Emperour which had the matter bin as they lay it downe hee might haue compassed by his owne power without him The last point touching the succession of the Bishops of Rome Let this suffice for these Now for the last point wherof I intended to speake Tuberius which was touching the succession of the bishopps of Rome for these many hundred yeares of which you said at the beginning you had a table Examine their succession vpon these pointes because I doe imagine that your table is but a bare table of names without any touch ether of the doctrine they taught