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	life_n	work_n	7,030	5	6.3476	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67904	The life of William now Lord Arch-Bishop of Canterbury, examined. Wherein his principall actions, or deviations in matters of doctrine and discipline (since he came to that sea of Canturbury) are traced, and set downe, as they were taken from good hands, by Mr. Robert Bayley, a learned pastor of the Kirk of Scotland, and one of the late commissioners sent from that Nation. Very fitting for all judicious men to reade, and examine, that they may be the better able to censure him for those thing [sic] wherein he hath done amisse. Reade and judge.; Ladensium autokatakrisis, the Canterburians self-conviction	Baillie, Robert, 1599-1662.	1643 (1643)	Wing B462; ESTC R22260	178,718	164

eorum qui dicunt aliquid impossibile homini à Deo esse praeceptum o 〈◊〉 pag. 184 By his 〈◊〉 he informeth us of all the meanes that leads toward life eternal by his counsels which goe beyond his 〈◊〉 because G O D hath given man free-will to get what he can in the state of grace for the state of glory he shewes some exceeding meanes to grow to this lifes perfection and to improve the common reward of glory for the next life as sell what thou hast and give it to the peore and 〈◊〉 shalt have 〈◊〉 in 〈◊〉 here wee have counsell to change temporall riches for eternall which are better 2. Wee are counselled to change permitted fleshly pleasures for heavenly pleasures where it is said qui 〈◊〉 capere 〈◊〉 3. Wee are counselled to deny our selves and our lawfull libertie to follow Christ through the worlds difficulties these are Gods counsels which in the primitive church were put in practice but in our times they are put off with a non placet Ibid. p. 129. Of the counsels of the gospel which goe beyond the counsels of the Law S. 〈◊〉 sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ hath commanded nothing impossible yea many have gone above his commandements p 〈◊〉 appeal p. 233. The wicked go to enduring of torments 〈◊〉 the good to enjoying of happinesse without end thus is their estate diversified to their deserving 〈◊〉 p. 120. setteth downe the comitiall verses of Cambridge which in merite goeth as farre as 〈◊〉 〈◊〉 〈◊〉 speciosa 〈◊〉 salutem divine 〈◊〉 〈◊〉 〈◊〉 dabunt 〈◊〉 p. 18. goes yet further that our workes are as true efficent causes of our salvation as our wickednesse can be of our damnation as we heard before Montag 〈◊〉 pag. 153. That a worke may be said to be meritorious ex 〈◊〉 these conditions are required that it be morally good that it be freely wrought by a man in this life in the estate of grace and friendship with God that it have annexed Gods promise of reward All which conditions I cannot conceive that any Protestants doth deny to good workes q 〈◊〉 p. 198. In that blessed estate there are degrees of joy and glory a starre differs from another in glory some ground bringeth foorth thirty some sixty some a hundred fold To this agreeth S. Gregory Quia in hac vita est discretio operum erit procul dubio in illa discretio dignitatum ut quo hic alius alium merito superat illic alius alium retributione transcendat And S. Cyprian in pace coronam vincentibus candidam pro operibus dabit in persecutio ne purpuream pro passione geminabit Certēt nune sin guli ad utriusque honoris amplissimam dignitatem accipiant coronas vel de operibus candidas vel de sanguine purpureas Here shineth Gods justice in distributing rewards according to the variety of his owne grace in this life bestowed and Christians works by their own free wil to the best end imployed and because there are certaine excellencies of workes in overcomming the greatest difficulties therefore the scoole after the former demonstration argueth priviledged crownes which they call 〈◊〉 to bee due to them which have conauered best to Martyes for overcomming persecutions to virgins for conquering the 〈◊〉 qnd to Doctors for putting the Divell to flight from their flockes r 〈◊〉 〈◊〉 127. For Shelsoords booke whatever is in that mentioned should not trouble you if he ascribe a speciall eminency unto charity in some cerraine things it is no more then 〈◊〉 taught to him by S. Paul who doth preferre it as you cannot but choose to know before faith and hope nor doth he attribute our justification 〈◊〉 in any other sence then was taught him by S. Iames M Dow p 52. And I believe if M. Shelsoords justification by 〈◊〉 be well examined it will prove no other then that which S. Iames saies yee see how that by works a man is justified and not by faith onely and I would demand of any reasonable man whether the expresse words of that 〈◊〉 may not without aspersion of popery be even openly and publickly maintained if there be no sence obtruded upon them which may crosse S. Pauls doctrine which M Burtoun can never prove that they did whom he charged with that assertion In the doctrine of the sacraments see their Popery s Montag orig p. 72. de circumcisione quaeritur quamgratiam 〈◊〉 primo ponitur non 〈◊〉 quod 〈◊〉 verum sacramentum veteris politiae in statu legis 〈◊〉 ideo esse operativū illius gratiae qua ab luuntur 〈◊〉 ut fit in baptismo novae legis 2. Si quaeratur an ut baptismus 〈◊〉 〈◊〉 quae figurat 〈◊〉 olim peccata visua sacramētali ex institutione divino opere operato 〈◊〉 〈◊〉 operantis aut alio quovis modo abolere mundare poterit qua de re sunt diversae sententiae Hereafter he hath brought at length the Fathers to prove that Sacramēta veteris testamēti non causabant gratiam sed cam solum per 〈◊〉 Christi 〈◊〉 esse significabant nostra vero gratiam continent digne suscipientibus conferunt 〈◊〉 closes inanes 〈◊〉 illae disputationes acerbae contentiones 〈◊〉 lorum quae apud scholasticos doctores nonnullos ventilantur quas sopitas optamus nos Ibid. p. Baptismus Joannis rudimentarius ait Damascenus imperfectus isagogicus 〈◊〉 ut lex vetus 〈◊〉 novum baptisma post illud necessarium inquit Augustinus post Johannem baptizabat Paulus post hereticos non baptizat Ecclesia Christi baptismo actu remittebantur peccata non remittebantur actu post Iohannis Then in his owne words quid ergo An dabat gratiam baptismus ille 〈◊〉 visum non nullis perperam omnino nam ubi tum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptismatis Christi Sacramentorum novi faederis quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiam 〈◊〉 quam significant preparatoriè hoc agebat non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in spe tantum cum re ipsa in Domini baptismo illud 〈◊〉 ab 〈◊〉 sententia quae est 〈◊〉 omnium antiquorum si Calvinus recesserit cum sequacibus aetatem habent ipsi respondeant privati cujuscunque hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est communi protestantium sententiae ascribendum Obtineat ergo per me Tridentinae synodi canon primus sessionis septimae Si quis dixerit baptismum Iohannis habuisse eandem vim cum baptismo Christi anathema sit t Mon. opeal p. 35. We 〈◊〉 aught in the Liturgie earnestly to beleeve lest it should be left to mens 〈◊〉 that 〈◊〉 hath received favourably these infants that are baptised And to make this doctrine 〈◊〉 more sure against our novellists it is again repeated in the 〈◊〉 that it is certainly true by the word of God that children being baptised have all things necessary forsalvation and if they die before actuall sin shall be undoubtedly saved according whereunto all

William Wats in his sermon of apostolicall mortification Giles Widowes in his schismaticall Puritan Edward Boughen in his Sermon of order and 〈◊〉 Mr. Sp. of Queenes Colledge in Cambridge in his Sermon of Confession Samuel Hoards an his sermon at the Metropoliticall visitation Mr. Tedders in his sermon at the visitation of the B. of Norwitch all subscribed by the hands of my L. of Canterburies Chaplane Bray Oliver-Baker or some others THE PREFACE IT is fallen out much beside our expectation that the storme of war should now againe begin to blow when we did esteeme that the mercy of GOD and justice of our Prince had setled our Land in a firme Peace for many generations at least for many days and ever while some appearance of provocation should have arisen from us for the kindling of 〈◊〉 wrath of our enraged enemies whose fury though we know well not to be quite extinguished yet we did surely think itwould not break forth in haste in any publick and open flame till some new matter had bin furnished or some probable colour of a new quarrell could have beene alledged against us When we have scattered that cloud of calumnies which bytheir 〈◊〉 and pens they had spread abroad of our rebellion and many other odious crimes when by our frequent supplications informations 〈◊〉 declarations and other writs we have cleared 〈◊〉 the justice of our cause the innecency of our proceedings to all the ingenuous mindes of the I le and to so many of our neighbour nations as have bin desirous to 〈◊〉 of our affairs when our gracious and just Prince in the very heat of his wrath 〈◊〉 alone by 〈◊〉 〈◊〉 even while armes were in his hand hath beene moved with the unanimous consent of all his English Counsel of all his Commanders whole army to acknowledge us good and loyall subjects And after a full hearing of our cause in his campe to professe his satisfaction to pronounce us free of those crimes which before were falsly blazed of us to send us all home in peace with the tokens of his favor with the hearty embracements of that army which came against us for our ruine When we in a generall assembly of our Church with the kwowledge full consent of his Majesties highCommissioner whole 〈◊〉 have justified our opposition to the innovation of our Religion Lawes by the Prelates our excommunication of them therefore the renewing of our Covenant and all the rest of our Ecclesiasticall proceedings when our States in Parliament were going on in a sweet harmony to confirm the weaknesses set right the disorders of our Estate and that no farther then cleare equity reason law yea the very words of the pacificatory edict did permit when our whole people were minding nothing but quietnesse having cast their 〈◊〉 under the feet of our reconciled King put all their castles canons in his hand without any security but the royall Word received heartily all those fugitives who had taken armes in the Prelates cause against theirCountry having no other mind but to sit down with joy and go about our own long neglected businesse praising God blessing the King The martiall minds among us panting for languor to be imployed over sea for the honor of the crown in spending their bloud against the insolent enemies of his Majesties house While these are our onely thoughts It was more then marveilous to us 〈◊〉 〈◊〉 the dumbe and obscure whisperings and at once the loud blasts the open threats of a new more terrible cruell war then before should come to our ears that our Castles should be filled with strangers be provided with extraordinary victuals and munition 〈◊〉 against a present assault or long siege Many of our Nobles tempted to leave our cause numbers of assays made to break the unity of all our Estates And at last our Parliament commanded to arise the commissioners therof after a long wearisome journy to Court for the clearing of some surmised mistakes about moods forms of proceeding refused presence A 〈◊〉 in England indicted as the rumour goeth to 〈◊〉 that nation our dearest neighbors with whom our cause is common to imploy their means and armes against us that so our old nationall and immort all wars may be renewed to make sport to Prelates a bridge for the Spaniard or French to come over sea and sit downe masters of the whole I le when both nations by mutuall wounds are disabled for defence against the force of 〈◊〉 enemy so potent as either France or Spain are this day of themselvs without the assistance which too like shall be made them by the Papists of the I le and many moe who will not faile to joyne for their own ends with any apparent victor We admire how it is possible that intestine armes without any necessity should be taken up at this season when all the forces the whole 〈◊〉 can spare are most earnestly called for by the tears of his Majesties only sister by the bloud and long desolation of her most miserable Subjects by the captivity and banishment of all 〈◊〉 hopefull Children Prince Charles lying daily under the hazard of the French Kings mercie at 〈◊〉 〈◊〉 Prince Robert of the Emperors at Vienne the rest of that royall bloud lying so many yeares with their Mother 〈◊〉 in a strange Country Pitty would command us to put up all our homeward quarrels though they were both great and many let be to 〈◊〉 any where 〈◊〉 reall can be sound Yea hope would allure us to try 〈◊〉 if ever our Armes on those spitefull Nations the hereditary enemies of our Religion and of our Ile when 〈◊〉 hath made them contemptible by the cleere successe he giveth daily 〈◊〉 every one that riseth against them Bannier with a wing of the Swedish Army dwelling in spite of the Emperor all this yeare in the heart of his Countries a part of Weymers forces with a little helpe from France triumphing on the Rhene for all that Baviere Culen the Emperor or Spaniard can doe against them That very strong and great Armado all utterly crushed in our eyes by the Hollanders alone without the assistance of any The very French not the best sea-men having lately beaten oftner then once the Spanish navies in the Mediterran the Spanish Empire labouring of a dangerous fever both at home and abroad the Portugallians in spite of Philip crowning Iohn of Braganza for their King the Catalonians putting themselves in subjection to the French Crown Naples and West-flanders brangling the Fleet of the States almost domineering in the Westindian seas Shall we alone sit still for ever shal we send always 〈◊〉 but base contemtible derided 〈◊〉 to these 〈◊〉 Princes shal we feed 〈◊〉 〈◊〉 〈◊〉 with their scornfull promises which so 〈◊〉 〈◊〉 have sound to our great disgrace 〈◊〉 false yea rather then to beat them by that aboundance of power which we have if God will give us an

pit whence as he sayes they did first come up Neither is it like that these sentences come from the heart of Doctor Balcanquel the penman of them for he was a member of Dort Synod and brought up in the Church of Scotland the man is not unseene in the Popish Tenets How is it possible that his conscience should absolve the Arminian errours of all Popery and all contrarietie to the Scottish confession May any be so uncharitable as to suspect his late promotion in Durham hath altered so soon his minde Sure not long since both in England and Scotland hee did desire to be esteemed by his friends one of those whom Canterbury did maligne and hold downe for his certain and known resolutions and reputed abilities to oppose his Graces Arminian and Popish innovations His Majesty being certainly cleer of this imputation and readily also Balcanquel the Amanuense on whom can the fault ly but Canterbury the directors back For the world knowes that on his shoulders for common alone the King doth devolve the trust of all Bookish and Ecclesiasticall affaires that concerne him that at his commandement 〈◊〉 hath written in the Kings name that part at the least of the declaration which patronizeth the Arminian persons and cause we doe not conjecture but demonstrate by the constant and avowed course of his Graces carriage in advancing Arminianisme at all occasions in all the Kings Dominions That this may appeare consider his practises not so much amongst us and in the Irish Church where yet his hand is very nimble to set these ungracious plants and to nippe off all the overspreading branches of any tree that may overtop them For who else in a moment hath advanced Doctor Bramble not only to the sea of Derrie but to the Kings 〈◊〉 Generall Who sent Doctor Chappell first to the University of Dublin and then to his Episcopall chair Who holds 〈◊〉 the head of that Orthodox Primat and of all who kyth any zeale there to the trueth of God Who caused not onely refuse the confirmation of these Arminian Articles of Ireland in the last Parliament but threatned also to burne them by the hand of the Hangman Whose invention are these privy Articles which his creature Derry presents to divers who take Orders from his holy hands Wee will passe these and such other effects which the remote rayes of his Graces countenance doe produce in so great a distance Onely behold How great an increase that unhappy plant hath made there in England where his eye is neerer to view and his hand to water it In the 25 yeare at the very instant of King James death Doctor Montague with Doctor Whites approbation did put to the Presse all the Articles of Arminius in the same termes with the same arguments and most injurious calumniations of the Orthodox Doctrine as Spalato and the Remonstrants had done a little before but with this difference that where those had dipped their pens in inke Doct. Montagu doeth write with vinegar and gall in every other line casting out the venome of his bitter spirit on all that commeth in his way except they be fowles of his own feather for oft when hee speakes of Jesuites Cardinals Popes hee anoints his lips with the sweetest honey and perfumes his breath with the most cordiall tablets If any doe doubt of his full Arminianisme let them cast up his Appeale and see it cleerely in the first and second Article of Election and Redemption hee avoweth his aversenesse from the doctrine of Lambeth and Dort which teacheth that God from eternity did elect us to grace and salvation not for any consideration of our faith workes or any thing in us as causes respects or conditions antecedent to that decree but onely of his meere mercy And that from this Election all our faith works and perseverance doe flow as effects Hee calleth this the private fancie of the Divines of Dort opposite to the doctrine of the Church of England For this assertion he 〈◊〉 the Synod of Lambeth as teachers of desperate doctrine and would father this foule imputation but very falsely on the conference at Hampton Court Againe hee avoweth positively that faith goeth before Election and that to all the lost race of Adam alike Gods mercy in Christ is propounded till the parties free-will by believing or mis-believing make the disproportion antecedent to any divine either election or reprobation One of the reasous why King Iames stiled Arminius disciples atheists was because their first article of conditionall election did draw them by an inevitable necessitie to the maintenance of Vorstian impiety For make mee once Gods Eternall decree posterior and dependant from faith repentance perseverance and such works which they make slow from the free will of changeable men that Decree of God will be changeable it will be a separable accident in him God will bee a composed substance of subject and true accidents no more an absolute simple essence and so no more God Vorstius ingenuitie in professing this composition is not misliked by the most learned of the Belgick Arminians who use not as many of the English to deny the cleare consequences of their doctrine if they be necessary though never so absurd However in this very place Montagu maintaines very Vorstian atheisme as expresly as any can do making the divine essence to be finite his omni-presence not to be in substance but in providence and so making God to be no God This thought long agoe by learned Featly objected in print to Montagu lyes still upon him without any clearing Certainly our Arminians in Scotland were begun both in word and writ to undertake the dispute for all that Vorstius had printed I speak what I know and have felt oft to my great pains Arminianisme is a chaine any one linke whereof but specially the first will draw all the rest yet see the other also expressed by Montagu In the Articles of Grace and Freewill not only hee goes cleare with the Arminians teaching that Mans will hath ever a faculty to resist and oft times according to the doctrine of the Church of England actually doth resist reject frustrate and overcome the most powerfull acts of the spirit and grace of God even those which are employed about regeneration sanctification justification perseverance Not onely doth hee thus far proceed but also hee avowes that all the difference which is betwixt the Church of England and Rome in this head of freewill is in nothing materiall and really long agoe to be ended and agreed amongst the most judicious and sober of both the sides For the fifth of perseverance hee is as grosse as any either Remonstrant or Molinean Jesuite professing that no man in this life can have more assurance not to fall away both totally and finally from all the grace he gets then the devils had once in Heaven and Adam once in Paradise Behold the Arminian ensigne fairly