Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	formal_a	grace_n	justification_n	1,818	5	9.4473	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69038	The theatre of Catolique and Protestant religion diuided into twelue bookes. Wherein the zealous Catholike may plainelie see, the manifest truth, perspicuitie, euident foundations and demonstrations of the Catholique religion; together with the motiues and causes, why he should perseuer therin. ... Written by I.C. student in diuinitie.	I. C., student in divinity.; Copinger, John, b. 1571 or 2, attributed name.; Colleton, John, 1548-1635, attributed name.	1620 (1620)	STC 4284; ESTC S115632	314,600	666

God which is readie to be offred to euery one that will imploie his best endeuour Soe auoucheth S. Augustine and S. Gregorie Ozius and other holie fathers To the intent therfore that you may take awaie all good indeuours from man in the buysines of his saluation and that wee should doe nothinge therin you take away all cooperation of man with godes grace and that grace it selfe without which wee can doe nothinge in the worke of our iustification you take it quite awaie sayinge that man hath not this grace inherent in him 2. lib. de capt To this purpose you say with Luther in his second booke of the captiuitie of Babylon that to teach that good workes are necessarie to saluation is deuilishe You say also with Caluine Calu. 3. de instit c. 19 that neuer any good workes were done of any saincte which did not deserue reproache And a little before he said that all our workes are pernitious and whosoeuer doth them is cursed And the said Luther in the 30. articles condēned of Leo the Tenthe saith all the euill that wee doe is by the inspiration of God and that by sinninge wee doe well God beinge the cause of all euill as Caluine saith lib. 1. inst cap. 28. in so much saith he that not to sinne is sinne and to restraine any appetite or motion of any thought is to resist God and to sinne And so Luther saith in his booke Lib de ser arbit the more wicked you be the neerer you are to purchase godes fauour How damnable these articles be lett any Christian iudge that will open his eares to heare them I would euerie one would stoppe his eares from hearinge such horrible blasphemies so contrarie to holie scriptures and all honestie Noe prophane Philosopher or wicked heretique though neuer so damnable euer said the like And therfore these blasphemous and wicked articles are condemned by the whole Senate of Christianitie in the councell of Trent most worthilie Con. Trid. sess c. 11. cano 28. 21. because they be against comon honestie and against the holy scriptures in which many tymes the workes and endeuours of good people are comended and praysed as good and holie in which works there was noe sinne as it is said in Iob. In all these thinges Iob hath not offended Iob. 1. Lutae 1. and in the Ghospell of S. Luke it is said of Zacharias and Elizabeth that both of them were iust before God walkinge in godes comandements and righteousnes without grudge And as S. Paule saith 1. Cor. 7. if a virgin should marrie therein shee shoulde not sinne and in many other places wee are comaunded not to comitte sinne therfore the holie scriptures doe meane that wee may doe many good works by godes grace without sinne 5. Hereticks answere vnto these scriptures sayinge that the cause wherfore the scriptures saies that there are many good works of iust persons is because it is not imputed vnto them to damnation for the faith of Christ although say they they be sinfull I replie against that for the scriptures doe distinguish betwixt this which is to sinne and that which is to remitte sinnes or not to impute vnto vs the sinne which wee haue comitted as it is playne Scribo vobis vt non peccetis 1. Ioh. 2. Conc. Auranc c. 9. 18. 20. Hier. li. 3. contra Pelag. In Proemio super epist ad Philomen Ephes 1. Aug. sup Luc. 1. Amb de Spiritu litera cap 36. De natura gratia reg super Cōc Trid. I write vnto you that yow should not sinne for if any man shall sinne wee haue an aduocate with the Father c. this trueth is confirmed by the tradition of the Church and the holie fathers It is also defined against Pelagius that without the grace of God a man cannot liue iustlie without sinne yet saith the councell by the grace of God wee may liue without offence Therfore S. Hierom saith Hoc inquit nos dicimus posse hominem c. And this selfe same wee saie also that a man maye liue without sinne if it please him accordinge to the tyme and place accordinge to the frailtie of his nature as longe as his mind is well disposed c. And the same he teacheth vpon that place of S. Paul Vt essemus sācti immaculati as S. Amb. sup Luc. S. Aug. and other saincts doe teach the like Protestants saie that a Christian though neuer so vertuous or so acceptable to God hath noe grace or vertue inherent in him because they would haue noe good acte to come from m●n by reason of that grace CHAPTER II. 1. THe generall Councell of Trent against this your heresie saith Cōc Trid. sess 6. c. 7. The onlie formall and intrinsicall cause of our iustification is the iustice of God not by which he is iust himselfe but by which he makes vs iust by which wee beinge endued and inuested wee be renewed by the spiritt of our soule and not onlie that wee be soe reputed but that wee are trulie iust not only by name but by deede and the said holy councell hath these words Whosoeuer shal saie that men are iustified either only by remission of our sinnes or only by the imputation of the iustice of Christ excludinge takinge away grace and charitie which is diffused in their hartes by the holie Ghost which is giuen vnto them and by which the same grace doth lodge in them Anathema sit let him be anathema Thus farre the councell This also is proued by reason for when wee see a man to change his wicked life and vngodlie custome of sinne and to putt on the newe man which accordinge to God was created in sanctitie and iustice wee see so palpable a change in him that wee say Haec est mutatio dextrae excelsi From the right hand of the highest comes this alteration from bad to good from impietie to iustice from spirituall death to spirituall life but this true alteration and mutation cannot be without some feelinge or sparke of grace in man inwardly inherent in him The Maior proposition is proued by the gospell Wee are translated from death to life 1. Ioh. 3. Ezec. 36. and Ezeech I will giue vnto you a newe harte and I will put into the middest of you hart a newe spiritt and I will take away a stonie harte Coloss 3. and S. Paule saith Spoile yourselues of the old man with his actes and putt one the newe that is renewed in knowledge accordinge to the Image of him that created him And to the Ephesians 4. Ephes he said be renewed in the spiritt of your minde and putt one the newe man which accordinge to God is created in iustice and holynes of trueth I meane in true holynes and iustice and not in feined imputatiue iustice Iohn 4. This is proued by S. Iohn of whom it is said of the grace and iustice by

more indisciplinable then they were in poperie These be Luthers owne wordes As touching their learninge or knowledge in diuinitie Stanc lib. de trinitate mediatore Francis Stancarus witnesseth one of their prophetts one Petrus Lombardus is more worthie then one hundreth Luthers two hundred Melancthons three hundred Bullingers foure hundreth Martyrs fiue hundreth Caluines Who all if they were pounded in one morter there could not be beaten out of them one ounce of true diuinitie especiallie in the articles of the trinitie incarnation mediator and sacraments 12. You see what testimonie your owne prophett doth beare against you looke to all those countries where they haue stirred vpp their tragedies was there any countrie the better for this ghospell or was the wicked life of any one reformed by it or were the professors themselues amended any thinge in their wicked liues by it Compare the wicked life of the professors of this newe religion with the vertuous life of the holie fathers that haue planted the religion that wee professe No kingdome gained vnto thirst by the woord Haue they not shined in all holines of life in all heauenly conuersation by which they haue allured the hearts of faithles and stiffnecked gentiles did they conuerte any kingdome vnto Christe by the sword haue they euer surprised citties or ouerthrowen kingdomes or euer brought with them armies into the fielde no not by the sword but by godes word and humilitie of spiritte haue they ouercome the deuill Was not Luther a professed Fryar many yeares who beinge giuen to loosenes of life did transgresse the lawe of God in breakinge his vowe by which he consecrated himselfe to serue God in holines of life and continencie of body all the dayes of his life whoe rann awaie and tooke a Nunne with him out of her Cloister Was not Iohn Caluine the fire brād of France and Scotland and other countries alsoe he being a priest for Sodomitticall wickednesse burned in the backe and continewinge his wicked life stil in that filthie sinne surprised Geneua Was not Beza his next successor giuen to that wicked and abhominable sinne with a boy called Andebertus and that manifestlie And to defend their wicked lines and filthie sensualitie they cast forth poisoned doctrine as that vowes and votaries are not made by the lawe of God that wee are not iustified by works done by Gods grace and that the same be not meritorious before God but that wee are iustified by faith only that all our woorkes though neuer soe good are sinfull before God that to bridle or restraine our filthie desires is to resist Gods ordinaunces that God is the cause of all euill and that from him all mischeefe comes Therfore they take away free will from man saying that man doth not concurre to his owne iustification with many such damntble heresies which were to long to relate and whether these be false prophetts who bringe into the world such poisoned doctrine lett euerie man iudge at least lett him take heede that his soule be not poisoned therwith in followinge their liues or imbracinge their cursed heresies out of which as our Sauiour wittnesseth noe good fruicte can bud forthe and consequentlie noe meritorious works of religion or charitie can wee euer expect at their handes The absurditie of this doctrin that euery one should assure him selfe that he is predestinated vnto life euerlastinge and that wee ought to be soe certayne therof as wee should not once feare the contrarie or to misdoubt the same is discussed CHAPTER V. 1. THis doctrine is most false wicked and hereticall sith the holie scriptures saie Cogitationes mortalium timidae incertae prouidentiae nostrae Sap. 9. The thoughtes of men are fearfull and their prouidence is vncertaine by reason that the bodie which is corrupted doth aggrauate the soule beinge in great danger by reason of the inclinations of the flesh occasions of the world and tentations of the deuill and wee being in the countrie of our enemies wherevpon S. Bernard saith faciles sumus ad seducendum debiles ad operandum sragiles ad resistendum wee are easilie to be seduced weake to worke and labour well and fraile to resist manfullie and couragiouslie And soe our Sauiour said to the Apostle Luc. 10. Neminem per viam salutaueritis You shall salute none by the waie as S. Vincentius expoundeth Ser. 11. post trinit Saluum dixeritis viatorem to him that is a poore pilgrime● or stranger you cannot assure his saftie without danger nor securitie without feare for the shipp is not safe without feare in dangerous seas otherwise wee should not be admonished Lauda post mortem magnifica post consumationem prayse none before his deathe nor magnifie any before his end The scripture confirminge the same Eccle. 9. Nemo scit vtrum ●dio vel amore dignus sit sed omnia in futurum seruantur incerta None knoweth whether he be worthie of hatred or loue when all thinges are reserued in tyme to come And therfore the Apostle which was one of the greatest Saintes that was saith Nihil mihi conscius sum 1. Cor. 4. sed tamenin hoc non iustificatus sum I am not guiltie in conscience of any thinge but I am not iustified herein The Apostle durst not assure himselfe that he was iustified neither would he iudge whether this thoughtes were pure or noe but the trial thereof he left to Gods iudgment And for this cause wee are wild to worke our saluation with feare and tremblinge 2. As for predestination which is almightie God his election foresight purpose and decree of his deare children as alsoe his other actes touchinge their vocation inspiration illustration and illumination of them and consequentlie their iustification and last of all their glorification wee doe not denie but it ought to be reuerenced and embraced of all men with tremblinge feare dreadfull humilitie but that wee should not cast our selues with headlonge fall into any precipitat madnes and presumptuous malipartnes for this hath bene the gulfe wherein manie proude persons aswell at this tyme as before haue by godes iust iudgment perished groundinge thereon most execrable heresies and damnable blasphemies against godes mercie good life free will humble behauiour and religious christian modestie Rom. 8. S. Paule hath these wordes of predestination whome he hath forknowen he hath also predestinated to be made conformable to the Image of his sonne that he might be the first borne in many brethren and whome he hath predestinated them also he hath called and whome he hath called them also he hath iustified and whome he hath iustified them alsoe he hath glorified S. Augustine answereth those that are curious of Gods fore-knowledge and decree who saith Si quaeras c. If any man will aske wherfore God doth make choise more of this man then of that man lett him search godes inscrutable and vnsearcheable iudgment and in that search lett him take