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	salvation_n	work_n	5,482	5	6.3075	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02483	An ansvvere to a treatise vvritten by Dr. Carier, by way of a letter to his Maiestie vvherein he layeth downe sundry politike considerations; by which hee pretendeth himselfe was moued, and endeuoureth to moue others to be reconciled to the Church of Rome, and imbrace that religion, which he calleth catholike. By George Hakewil, Doctour of Diuinity, and chapleine to the Prince his Highnesse.	Hakewill, George, 1578-1649.; Carier, Benjamin, 1566-1614. Treatise written by Mr. Doctour Carier.; Carier, Benjamin, 1566-1614. Copy of a letter, written by M. Doctor Carier beyond seas, to some particular friends in England.	1616 (1616)	STC 12610; ESTC S103612	283,628	378

first on God and then on the Soueraigne Magistrate his annointed and vicegerent on earth In regard of externall coactiue iurisdiction with Saint Augustine wee distinguish betweene the eternall God and the temporall Lord yet wee obey the temporall Lord for his sake that is the eternall God But where Caluinisme preuaileth three or foure stipendary Ministers you say that must preach as it shall please Mr. Maior and his brethren may serue for a whole Citie where by Caluinisme you vnderstand not the discipline or forme of Church gouernment conceiued by Caluin but Doctrinall pointes maintained by him or at leastwise by you imposed on him I say imposed on him in as much as the greatest part of those positions is certainly no part of his Doctrine and for the rest malice and preiudice set aside they might suffer as fauourable a construction in Caluin as in Saint Augustin or in Bellarmine and other Iesuits and schoolemen neither is all that Caluin hath written without exception maintained by those in England who otherwise imbrace and reuerence his paines as of a chiefe Captaine in the Lords battailes your positions I will examine as they lie in order whereof the first is That God hath predestinated a certaine number to bee saued without any condition at all of their being in the visible Church by faith or their perseuering therein by good workes To which I answere that if wee consider Predestination before the fall it can haue no reference to Faith or good workes flowing from thence in as much as if Adam had stood in his originall integritie wee should not haue needed the comming of CHRIST for our saluation and consequently neither faith in him nor those workes which are the necessarie fruits and effects of that faith but if after the fall then are they both required not as impulsiue and meritorious causes but as markes and effects infallible of our Predestination and withall as the ordinary conditions and meanes of our saluation This I take to bee Caluins opinion in the third booke and 22. chap. of his Institutions and not Caluins onely but Martyrs in his Commentary on the 8th to the Romanes and Zanchies in his 5. booke of the nature of God and second chapter and Bezaes in the acts of the conference at Montpelgard and generally of our owne Writers that haue touched this point and if wee erre herein wee erre with St. Augustine who in his 87. tract vpon Iohn thus speaks Hic certe vacillat eorū ratiocinatio qui praescientiam Dei defendunt contra gratiā Dei ideo dicunt nos electos ante mundi constitutionem quia praesciuit nos Deus futuros bonos non seipsum nos facturū bonos Non hoc dicit qui dicit non vos me elegistis quoniam si propterea nos elegisset quia bonos futuros ●sse nos praesciuerat simul etiam praescisset quòd eum nos fuissemus prius electuri Heere falleth to the ground their vaine manner of reasoning who defend the foresight of God against the grace of God affirming that wee were therefore chosen before the foundation of the world because God foresaw wee would bee good not that himselfe would make vs good But hee sayes not so who sayes you haue not chosen mee for had hee chosen vs because hee foresaw wee would bee good hee should also haue foreseene that we would first haue chosen him To the same purpose doth hee speake in the 98. Chapter of his Manuel to Laurence and in his 105. Epistle neither doeth the Master of sentences dis●ent from him herein in his first Booke and 41. distinction Opinati sunt quidam sayeth he Deum ideo elegisse Iacob quia talem futurum praesciuit qui in eum crederet ei seruiret Some saith he haue beene of opinion that God chose Iacob because hee knew hee would beleeue on him and serue him which Saint Augustin in his Retractions confesseth that himselfe sometimes held where hee plainely prooueth that had hee bin chosen for any merit to come that election had not proceeded from grace The same is also the opinion of Scotus of Aquinas and Bellarmin himselfe so that to say God hath predestinated a certaine number without any condition of faith or workes as the impulsiue or meritorious cause of our predestination is not Caluins opinion alone neither was he the first broacher of it And to say that hee predestinated a certaine number without any condition of Faith and workes as the markes and effects of our Predestination and the means of our saluation is not Caluins opinion at all but thrust vpon him by Mr. Doctor He hath chosen vs sayeth the Apostle before the foundation of the world that wee should bee holy making holinesse the finall but not the efficient cause with which distinction doeth Sixtus Senensis shut vp the matter in the sixth Booke of his Library where hauing at large alleaged the sayings of Origen Chrysostome Ambrose Hierome c. who seeme to hold that the Prescience of workes is the cause of diuine Predestination quae quidem sententia sayeth he in Pelagio damnata est which opinion was cōdemned in Pelagius he addeth that Augustin hauing sometime held the same vpon better aduice retracted it almost in innumerable places and at length concluds Ne● dubium est c. Neither is there any doubt to bee made but that some of those foresayd Fathers in pronouncing our workes foreseene to bee the cause of Gods Predestination vnderstood it of the finall cause and not of the meritorious The second point which you call Caluini●me is that God hath Reprobated the greatest part of the world without any respect at all of their infidelitie heresie or wicked life to which I answere that this point of Doctrine being rightly vnderstood is not Caluins alone but Martyrs Zanchies Bezaes in the places before alleaged and generally of our owne diuines nay of Sa●nt Augustin of Lombard of Scotus of Thomas and of Bellarmine himselfe who in the place aboue quoted distinguisheth Reprobation into a negatiue and a positiue acte the negatiue is Gods will of not sauing men the positiue his will of damning men of the former of these sayeth hee no cause can bee assigned in regard of vs as neither of our Predestination but of the lattter the cause is the foresight of sinne Now the former of these two acts is that by which men are properly sayd to bee reprobated as by the latter to bee damned so that to say God hath reprobated the greatest part of the world without respect of any thing in themselues is no more Caluinisme then Be●●arminisme Catherinus indeed enueighs bitterly against those who affirme that God reprobats some not because hee foresees their wicked life but because his pleasure is to exclude them from Eternall life and this opinion hee ascribes to Luther calling it impious and intolerable but Pererius somewhat sharper sighted takes vp the blundring olde man for it putting him

doctrine bee as opposite to our Religion as to the Romish then must it needs follow that either ours and the Romish agree in one or that ours is as distant from Caluins as Caluins is from the Romish both which to bee vntrue appeares aswell by the testimonie of all other Romish writers and the authority of the Pope himselfe in his Bull against Queene ELIZBAETH as those whome they terme Lutherans who euer range vs among the Caluinists as also of our owne writers and those of forraine Churches by you termed Caluinistical because with him they ioyne in profession of the same trueth the manifold Letters by them written and Bookes dedicated to our late blessed Queene our Bishops and Noble men by French and Heluetian Diuines specially of Zurich and Basil testifie to the world that they then held their religion to bee the same with ours and ours with theirs and for any thing I know neither theirs nor ours is since changed saue onely some such neutrals as your selfe labour to drawe vs neerer to Rome then they can bee drawen or the trueth it selfe will permit that wee should Among many other testimonies I will onely instance in two the one an Heluetian touching our conformitie with forreine reformed Churches in former times the other a French man touching the present the Heluetian is Bullinger who dedicating his Commentaries vpon Daniel to Horne Bishop of Winchester Iewell Bishop of Salisbury Sandes Bishop of Worcester Parkhurst Bishop of Norwich and Pilkington Bishop of Durham in his Epistle Dedicatory professeth hee did it chiefly to this ende that posterity might vnderstand their indissoluble knot of friendship and the mutual consent betweene England and Suisserland in matter of Religion howbeit they were remooued farre asunder in situation of place The French is Peter Moulin who in defence of his Maiesties Booke against Coffeteau acknowledgeth that wee had enough sufficient men of our owne to defend the Cause but that hee vndertooke the worke to let the world knowe that the same Confession which his Maiestie had made was also theirs and that they and the trueth were assailed in his Person and Writings But what neede I stand vpon the particular testimonies of priuate men since the Confessions of our Churches are extant to be compared as well in the Booke intituled The Harmony as in that other termed The bodie of Confessions In the meane time to giue the Reader some satisfaction I will set downe the doctrine of the Church of England in points of difference together with Caluint on the one side of it and the Romish on the other that so wee may make some estimate whether Caluinisme bee as opposite to the Religion of England as to that of Rome Now for the doctrine of the Church of England I will not extend it so wide as to the Bookes and Lectures of our Bishops and publique professours the lights and guides of our Church and Vniuersities nor yet contract and confine it as Mr. Doctor doeth within the narrow compasse of the Common prayer Booke and Church Catechisme the booke of Canons and therein Nowels Catechisme Can. 79. being confirmed and allowed by publike authoritie But aboue all I very much maruell Mr. Doctors memory should so farre faile him as quite and cleane to forget the Booke of Articles solemnely agreed vpon by the Reuerend Bishops and Clergie of this kingdome at two seuerall meetings or Conuocations of theirs in the yeeres of our Lord 1562 and againe 1604 and lately againe confirmed by two seuerall Canons the 5 and 36 in number since himselfe subscribed to them at the taking of his Orders if not of his Degrees and liuing a long time as Chaplen in house with Archbishop Whitegift and since keeping his ordinary turnes of waiting at Court and residence at Canterbury he could not bee ignorant of them nay I can shewe it vnder his owne hand which argues hee fought against the light of his owne conscience that setting downe the differences betweene the Olde English and New French diuinitie as he calles it hee quotes diuers of those Articles for the doctrine of the Church of England and besides professing himselfe so skilfull in the Statutes he could not but knowe that The Booke of Articles and Iniunctions is by them aswell confirmed and authorized as The Booke of Common Prayer in which Articles are also allowed and ratified The second Booke of Homilies and holy Orders so that whatsoeuer is doct●inally deliuered in any of these may safely bee called The doctrine of the Church of England But for the present I will content my selfe with the Booke of Articles onely and for the doctrine of the Church of Rome with the Canons and positions of the Tridentine Councell and Catechisme and for Caluines doctrine with that specially which hee hath deliuered in his 4. Bookes of Christian Institutions Here followeth the Table of differences B. C. 22. For when the breach was resolued on for the personall and particular ease of Henry the VIII and the children of his later wiues it was necessary to giue euery part of the Common-wealth contentment for which they might hold out in the heate of affection and studie to maintaine the breach otherwise it was likely that in the clearenesse of iudgement it would quickly haue growen together againe and then the authours thereof must haue beene excluded and giuen account of their practise G. H. 22 Howbeit Henry the VIII actually indeed made that breach with Rome which continues at this day and is like to doe till Rome by her reformation endeuour to make it vp yet they certainely erre who seeke the cause of it onely in him and in his times or fixing their eyes vpon his person quarrel looke not vp to the state and course of former ages for as no wise man would assigne the cause of death to some accident falling out in the last point and period of life but to some former distemper or intemperancie so the reasons of vnhorsing the Pope and reiecting his authoritie with the generall applause of all the estates of the Realme hauing beene so long an● so deepely rooted in mens minds are not to be searched for in the personall and particular proceedings of Henry the VIII but in the ancient Records and euidences of our Histo●ians who all complaine of the spurring and gauling and whipping of our land by those Italian riders vntill like Balaams asse shee turned againe opened her mouth to complaine and being out of all hope of reliefe by complaint cast her rider As many witnesses we haue hereof well neere as Writers since the last 600. yeres as many cleere testimonies as there be leaues in Mat. Paris the most learned and sufficient Writer vnlesse you will except William of Malmesburie that those times afforded It was a memorable speech of Robert Grosteed Bishop of Lincolne who liued 358. yeres since in the time of Gregory the IX Caelestine the IIII. Innocent the IIII.

like most vnsufferable vexations Iohn of Sarisbury in his 6. booke and 24. chapter De nugis Curalium complaines Polidor Virgil himselfe an Italian in his 8th booke and second chapter De inuentoribus rerum is not sparing in the relation of them and the booke aboue mentioned intituled Antiquitates Britannicae is so full of them as it seemes to haue bene written to none other purpose which notwithstanding I finde not gainesaid by any Romanist And can wee expect then that his Maiesty by the helpe of Romish Catholike Religion should euer bee enriched Surely in reason that which is the meanes of impouerishing his Realme and his subiects can not be a meanes of inriching him In the want of people saith Solomon he might as well haue sayd in the peoples want is the destruction of the Prince For as the multitude of people is the kings honour so the wealth of the people is the kings riches and the welfare of the people the kings safety But saith Mr. Doctour one of the maine pretenses of Henry the VIII was to enrich himselfe in the spoile of the Church which notwithstanding in euent proued to be contrary to which I reply with the Poet Careat successibus opto Quisquis ab euentu facta not anda putat Actions are not so much to be measured by their issues and euents as by the causes from which they spring and the ends to which they are directed When the people exceeded too much in offring gifts toward the worke of the Sanctuary by the discretion of Moses they were restrained and a proclamation made throughout the Campe they should bring no more Why should it not be as lawfull for Henry the VIII to restore it backe againe to the owners if too much were giuen as for Moses to restraine them for giuing hee tooke it out of their hands who vpon al occasions at the Popes command were ready to vse it as a weapon against himselfe and in defence of their holy Father and conferd it vpon those who therewith were to serue both himselfe and the State in peace at home and in wars abroad As the Church prayes for the ciuill state so is it to shield the Church and better it were the Church should quit a part of her maintenance then that the whole should lie obnoxious to the ●acrilegious hands of forreine vsurpation If in performance hereof that which should haue bene ordained to publike or sacred was by some ill disposed persons or the king himselfe turned to priuate and prophane vses or if that which inseperably belongs to the maintenance of Ecclesiasticall persons were put into the possession of those who serued not at the altar this manner of proceeding might so staine and vitiate the whole action as it might carry a secret curse with it vpon the authours and actours of it No doubt but a good cause and in it selfe most iust both may bee and oft is marred in the handling and being handled neuer so well yet in the issue it may miscarry Gods iudgements being alwayes in themselues most iust but many times their causes hidden from vs. I vndertake not the defence of Henry or any other Prince or person in robbing the Church but to his vnfortunate euents we may oppose the happy successe of Queene Elizabeth his daughter and successour both in gouernment and in opposition to the Church of Rome She maintained long and chargeable wars in diuers kingdomes abroad against Balak and Balaam Gog and Magog to the infinite expense of her treasure and yet at her death she left more in her coffers then her Romish Catholike sister and immediate predecessour notwithstanding her peace abroad her mariage with the Lord of the Indies and her readmittance though with much adoe of the Popes authority Lastly for full satisfaction in this point Mr. Doctor hauing so good intelligence of his Maiesties disposition and being so inwardly acquainted with his secrets as he makes himselfe could not well be ignorant that his Maiesty is so farre from inriching or hoping to inrich himselfe in the spoile of the Church vnder colour of religion that to his immortall fame since his comming to the Crowne he hath bound his owne hands and his posterity from alienating the reuenues consecrated to the Churches vse so that your inuectiue in this place is malicious against King Henry if in no other regard yet because it is impertinent in regard of his Maiesty who hath no Monasteries to pull downe nor as your selfe before confesse will to pull downe Churches but though he haue no will to pull downe Churches but rather to set them vp it followes not but that he should be willing to preserue that Church wherof vnder God he is set by God as the chiefe Gouernour from the spoile and tyrannie of forreine vsurpers Nay the latter may not vnfitly be inferred vpon the former And if in regard of that preseruation onely wee now pay his Maiesty what those tyrants formerly receiued he receiues nothing but what he rightly may nor we pay but what in duety and conscience we ought B. C. 36. There is yet another obiection or two in reason of state concerning your Maiesty which seeme to be harder to answere then all the rest Whereof the one is that your Maiestie hath vndertaken the cause in writing and set out a booke in print and it must needes be great dishonour to you to recall it This indeede is it which I haue heard the Caluinists of England often wish for before it was done and much boast of after it was by meanes effected that your Maiestie should no longer be able to shew your selfe indifferent as you did at the first but were now ingaged vpon your honour to maintaine their party and oppugne the Catholikes and altogether to suppresse them But there is nothing in that booke why your Maiesty may not when you please admit the Popes Supremacie in spirituals and you are partly ingaged thereby to admit the triall of the first general Councels and most ancient fathers and as for the question of Antichrist it is but an Hypotheticall Proposi●ion and so reserued as you may recall your selfe when you will And howsoeuer that booke cameforth either of your owne disposition or by the daily instigation of some others that did abuse your clemency and seeke to send you of their owne errand it cannot serue their turnes nor hinder your Maiestie from hearkening to an end of conte●tion For if King Henry the VIII in the iudgement of Protestants might saue his honour and contradict hi● booke from very good to starke naught they must not deny but that your Maiesty may increase your Honour by altering your booke from lesse good to much better G. H. 36. There are not onely two but many more Obiections that might be made in reason of State concerning his Maiesty which not onely seeme but are indeede harder to answere then your poore and slight euasions can giue satisfaction