Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	justification_n	work_n	9,756	5	6.9844	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07802	The dovvnefall of poperie proposed by way of a new challenge to all English Iesuits and Iesuited or Italianized papists: daring them all iointly, and euery one of them seuerally, to make answere thereunto if they can, or haue any truth on their side; knowing for a truth that otherwise all the world will crie with open mouths, fie vpon them, and their patched hotch-potch religion.	Bell, Thomas, fl. 1593-1610.	1604 (1604)	STC 1818; ESTC S113800	116,542	172

negligence or of ignorance corrupt the innocencie of the law of Nature which we all receiue in the Protoplast Adam S. Ambrose in another place iumpeth with Bede in these words Non discreuit concupiscentiam hanc à peccato sed miscuit hoc significans quia cum nec suspicio quidem esset istud non licerè apud deum cognoui inquit esse peccatum Sub sua persona quasi generalem agit causam Lexitaque concupiscentiam prohibet quae propterea quod oblectamento est non putabatur esse peccatum He hath not discerned this concupiscence from sinne but hath coupled it with sinne signifying thereby that when there was not so much as any suspition that this thing was not lawfull before God I knew saith he that it is sinne Vnder his own person he pleadeth as it were the generall cause The law therefore forbiddeth concupiscence which because it delighteth seemeth not to be sinne Thus writeth S. Ambrose whose words cannot possibly be vnderstood of any other concupiscence than of that which is inuoluntarie and originall Thirdly that their owne vulgar Latine text which the late councell of Trent preferreth before both the Hebrew and the Greeke and commandeth all papists to vse it as authenticall and none other hath the word iniquitas in both places and doth call as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ininiquitie these are the expresse words omnis iniquitas peccatum est All iniquitie is sinne Loe their owne translation to which all papists are tied as a Beare to a stake doth flatlie confound them all and saith plainelie and expressely That euerie iniquitie is a sinne And yet the papists of Rhemes bluntishly and impudently defend the contrarie crying out with open mouthes That some iniquitie is not sinne The truth is this that they are driuen to a non plus and cannot tell in the world what to say against this doctrine of concupiscence in the regenerate For both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is truly and fitly tearmed iniquitas or iniquitie VVhich but that I studie to be briefe I could shew by a thousand testimonies out of S. Austen S. Ambrose and S. Bede Answere therefore ô papist if ye can or if ye dare not because ye cannot then reclaime your selues and yeeld vnto the truth for shame I challenge you and adiure you if your hearts faile you not and if your owne consciences condemne you not to send me an answere to this short challenge which I haue compiled very briefely so once to prouoke you to the open combat which I haue now many years expected at your hands and could neuer yet find so much courage in any of you all VVherefore to seale vp the veritie of this article as an vndoubted truth I will here adde for the complement as amost delicat post-past to satisfie the longing appetites of the Iesuit Parsons the arch priest Blackwell and all the traiterous crew of that Iesuited brotherhood the flat testimonie of their saint Thomas Aquinas whose doctrine they are bound to defend beleeue and approue and may not in any case refuse or denie the same these are his expresse words Dicendū quod illud quod homo facit sine deliberatione rationisnon perfectè ipse facit quia nihil operatur ibi id quod est principale in homine vnde non est perfectè actus humanus per consequens non potest esse perfectè actus virtutis vel peccati sed aliquid imperfectum ingenere horum Vnde talis motus sensualitatis rationem perueniens est peccatum veniale quod est quiddam imperfectum in genere peccati VVe must answere that that which man doth without the deliberation of reason he doth it not perfectly because that which is the chiefest in man worketh nothing there wherefore it is not perfectly mans act and consequently it cannot be perfectly the act of vertue or of sinne but some vnperfect thing in this kind VVhereupon it commeth that such a motion of sensualitie preuenting reason is a veniall sinne which is a certaine imperfect thing in the nature of sinne Thus writeth Aquinas out of whose words I note these important obseruations First that this Aquinas is a popish canonized saint Secondly that for his great learning he was surnamed Doctor Angelicus The Angelicall Doctor Thirdly that Pope Vrbanus the fourth and Pope Innocentius the fift did so admire and reuerence the excellent learning of this famous schoole-doctor who was a learned clarke indeed that they confirmed his doctrine for authenticall and gaue it the first place after the canonicall Scripture Fourthly that this great doctor so highly renowned in the Romish church that no papist may denie or gainesay that which he hath written graunteeth freely teacheth plainely and auoucheth constantly that the inordinate motion of sensualitie which goeth before reason is properly a sinne though but a veniall sinne as he tearmeth it For it is one thing to be a sinne perfectly another thing to be a sinne properly A veniall and little sinne is as well and as truly a sinne as a mortall and great sinne as the papists tearme them For he is as truly and properly a theefe that stealeth a lambe or a goose as he that stealeth an oxe or a horse though not a theefe in so high degree For mortall and veniall sinnes as the papists tearm them doe onely differ Secundum magis minus according to more and lesse But in truth euery sinne is mortall as I haue alreadie proued in my booke of Motiues Answer ô papists if ye can if not repent for shame The fift Article Of the condigne so supposed merite of workes THe papists either of ignorance or of malice doe most vnchristianlie slander the professors of Christs Gospell as though they were enemies to good workes when in deed they both thinke preach and write more Christianly more religiously and more sincerely than the papists doe of and concerning godlie actions and good workes In regard hereof before I come to the maine point of that which I purpose to oppugne in this article I graunt first of all that though good workes neither doe nor can goe before iustification yet they euer follow as the fruits follow the tree the persons that are freely iustified by Gods mercie in Christ Iesus for his merits and condigne deserts I graunt secondly that though good workes goe not before iustification yet doe they so necessarilie goe before saluation that no man without them can attaine eternall life when possibilitie is graunted to doe them I graunt thirdly that good workes are the true effects of predestination by which the children of God make their saluation sure vnto themselues and manifest vnto the world Yet this notwithstanding I hold constantlie beleeue stedfastly and affirme Christianlie that albeit good workes are the effects of predestination and necessarie fruits of faith and iustification yet neither are they the cause of predestination nor of iustification neither doe they or can they merit ex condigno eternall life or glorie I say merit ex condigno because I willingly graunt with the auntient writers and holie fathers that good workes in

good my positiō euen against themselues For seeing as they grant That God beholding all in a generall condemnation for originall sinne saueth the elect of mercie and iustly decreeth to condemne the reprobate for originall sinne it followeth of necessity that either some reprobate shall be saued which the papists neither dare nor may auouch or els that concupiscence remaining after baptisme is sinne indeed which is the doctrine I defend The consequution and illation is euident For if originall sinne be truly remitted in baptisme and be not truly sinne in the baptised then can none be iustly damned that are baptised for how shal they be iustly condemned for that which is remitted it cannot be And to graunt that all baptised persons shal be saued is most absurd neither can I thinke any papist so senselesse as to affirme the same For to name one for all their Pope Boniface the eight who as their owne deere frier Caranza saith entred into the popedome as a foxe reigned in it as a wolfe and died in the end as a dog is not I trow a saint in heauen and yet must we thinke he was baptised or els a terrible vae vobis will fall vpon our papists Now because the papists vse to boast that S. Austen is on their side I will prooue at large that he defendeth this my doctrine here deliuered and that I purpose in God to doe so plainely and euidently as none can stand in doubt thereof that shal seriously ponder my discourse The first place of Saint Austen SIcut caecitas cordis quam solus remouet illuminator Deus peccatum est quo in deum non creditur poena peccati qua cor superbum digna animaduersione punitur causa peccati cum mali aliquid caeci cordis errore committitur ita concupiscentia carnis aduersus quam bonus concupiscit spiritus peccatum est quia inest illi inobedientia contra dominatum mentis poena peccati est quia reddita est meritis inobedientis causa peccatiest defectione consentientis vel contagione nascentis Like as the blindnesse of heart which onely God the illuminatour doth remooue is sinne through which man beleeueth not in God and the punishment of sinne wherwith a proud heart is iustly chastened and the cause of sinne when through the blindnesse of heart any euill is committed euen so concupiscence of the flesh against which the good spirit coueteth is sinne because there is in it disobedience against the gouernment of the mind and also a punishment of sinne because it was rendred to the merits of the disobedient and it is also the cause of sinne by defection of him that consenteth or by contagion of the child that is borne In these wordes Saint Austen expresseth three things precisely first that concupiscence in the regenerate is the punishment of sinne secondly that it is the cause of sinne thirdly that it is sinne it selfe VVhich three S. Austen doth not onely distinguish but withall he yeeldeth three seuerall reasons for the same and that he speaketh of the regenerate it is euident in this because he speaketh of that concupiscence against which the good spirit striueth Most impudent therefore are the papists when they auouch with open mouth that Saint Austen onely calleth it sinne because it is the cause of sinne And the gentle reader may here also obserue that S. Austen compareth concupiscence of the flesh with that blindnesse of heart which breedeth infidelity in man which how great a sinne it is euery one can tell The second place of Saint Austen NEque enim nulla est iniquitas cum in vno homine vel superiora inferioribus turpit●r seruiunt vel inferiora superioribus contumaciter reluctantur etiam si vincere non sinantur For it is some iniquitie when in one man either the superiour parts shamefully serue the inferiour or the inferiour partes stubbornly striue against the superiour although they be not suffered to preuaile These words of Saint Austen are so plaine as the papists cannot possible inuent any euasion at all For he saith in plaine and expresse tearmes that the rebellion which is betweene the flesh and the spirit is sinne yea that it is euen then sinne when it is resisted and cannot preuaile At which time and in which respect the papists will haue it to be merite but no sinne at all Behold a flat contradiction it is sinne saith Saint Austen it is merite and no sinne say the papists The third place of Saint Austen SI in parente baptizato potest esse peccatum non esse cur eadem ipsa in prole peccatum est ad haec respondetur dimitti concupiscentiam carnis in baptismo non vt non sit sed vt in peccatum non imputetur Sequitur non ergo aliquid remanet quod non remittatur cum fit sicut scriptum est propitius dominus omnibus iniquitatibus nostris sed donec fiat quod sequitur qui sanat omnes languores tuo qui redimet de corruptione vitam tuam manet in corpore mortis huius carnalis concupiscentia If concupiscence can both be in the baptised parent and withall be no sinne why is the selfe same made sinne in the child to this this is the answere that the concupiscence of the flesh is forgiuen in baptisme not so that it remaine not but so that it is not reputed for sinne Not any thing therefore remaineth which is not forgiuen seeing that is done which is written God is mercifull to all our iniquities but vntill that be done also which followeth which healeth all thine infirmities which redeemeth thy life from corruption carnall concupiscence abideth in the bodie of this death Saint Austen in these wordes sheweth plainely that concupiscence remaineth aswell in the baptised parent as in the vnbaptised child yet with this difference that it is sinne in the parent though not for sinne imputed but in the child it both is sinne and is also so reputed And the reader must not forget that Saint Austen saith Nothing remaineth which is not forgiuen He doth not say Nothing is sinne that remaineth or thus No sinne remaineth but thus Not any thing remaineth which is not remitted As if he had said sinne indeede remaineth still in the baptised but shall not be imputed to the faithfull Marke well gentle reader the phrase which Saint Austen here vseth It is forgiuen that still remaineth saith Saint Austen or not any thing remaineth which is not forgiuen Therefore he must needes meane that something remaineth which is sinne though pardoned and not reputed sinne For nothing hath need of forgiuenesse but that which is sinne indeed The fourth place of Saint Austen I Deo apostolus non ait facere bonum sibi non adiacere sed perficere Multum enim boni facit qui facit quod scriptum est post concupiscentias tuas non eas sed non perficit quia non