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	merit_n	work_n	3,682	5	6.4034	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17442	Adelphomachia, or, The warrs of Protestancy being a treatise, wherein are layd open the wonderfull, and almost incredible dissentions of the Protestants among themselues, in most (if not all) articles of Protesta[n]cy, and this proued from their owne wordes & writinges / vvritten by a Cath. priest ; whereunto is adioyned a briefe appendix, in which is proued, first, that the ancient fathers, by the acknowledgments of the learned Protestants, taught our Cath. and Roman fayth, secondly, that the said fathers haue diuers aduantages about the Protestant writers, for finding out the true sense of the Scripture.	B. C.	1637 (1637)	STC 4263.7; ESTC S1838	109,763	196

Protestants in the Doctrines of Freewill Reprobation and Predestination aduertizing the Reader that such Protestants who maintayne the Doctrine of Freewill do consequently and potentially teach the vncertainty both of Reprobation and Predestination The reason hereof being in that the foundation of the contrary Doctrines to wit of the certainty of Reprobation and Predestinatio● is chiefly grounded vpon the deniall of the Doctrine of Freewill The XVII Paragraph IN this next place I will descend to the Doctrine of good workes And First I will set downe the opinions of diuers learned moderate Protestants some approuing euen the merit of works others at least the necessity of them to Iustification and Saluation And to begin with this later point The necessity of good workes at least to accompany Fayth though not as cause of our Iustification is taught by D. Fulke (h) Against the Rhemish Testament in 2. Petr. 2. by D. Whitaker (i) Against M. Reynolds by D. Willet (k) In his Tetra●lylon Papisint pag. ●0 And of this point speciall mention is made of the great Dissentions had betweene the Deui●●● (l) This is related in Colloq Altenberg fol. 168. and i● Artit Colloq Al●●burg p. 101. 48● of England and the Lutherans in Germa●● the one side maintayning the necessity of good workes the other denying the same No● that other learned Protestants do not only teach the necessity and presence of good workes but also that our good workes are meritorious in regard of Christs Passion and promise to them is affirmed by M. Hooker (m) Eccles Fol. l. 5. sect 72. pa. 208. by Melancthon (n) Loc. Comm. de bonis Operibus circa medium by Spandeburg (o) In Margarit Theol. pag. 48. ●0 ●he Protestant and by the (p) Pag. 495. 273. Confessions in the Harmony 2. To descend more particularly to good workes And first we find that Vowed Chastity is defended by Augustin Marloret the Protestant saying The (q) In ● Timoth. c. 5. Widowes he meaning those mentioned by S. Paul did giue their ●ayth to Christ their spouse willingly barring themselues from Mariadge by the Protestant Authour of the booke entituled Antichristus (r) Pag. 148. 149. siue Prognosticon finis mundi by M. Alison (s) In his Confutat of Brownisme p. 71. the Protestant all which Protestants do maintayne and affirme the votary resolution of the said widowes Yea M. Alison expresly thus writeth This place meaning of S. Paul touching the said widowes is thus expounded by Bullinger Claudius and others In like sort Vowed Chastity is taught by M. Hooker as lawfull who further thus writeth of the vow of Pouerty Anauias (t) Eccles pol. l. 2. p. 103. his solemne row to God did strictly bynd him to the giuing of his Possession to the Churches vse Yea Christian Vowes in generall are maintayned by Musculus (u) In loc Comm. de votis p. 524. by M. Willet (x) In Synops pag. 241. by Amandus (y) In partitionib Theol. l. 2. p. 3●4 Polanus and to omit other● by M. Perkins thus writing Now (z) In his reformed Catholike p. 157. in the new Testament we haue like manner to vow c. Of this kind are the vowes to keep set fastings c. But now let vs cast our eye another way and see how other Protestants do impugne and crosse these their brethren and how fiery and violent they are in depressing and betrampling of all good works in generall as also of Vowes And first we fynd Luther thus to write It (a) Vpon the Galat. English c. 2. is impiety to affirme that Fayth except it be adorned with Charity iustifyeth not Yea Luther further proceedeth thus teaching Fides (b) Tom. 1. Propos 3. nisi sit sine c. Fayth except it be without the least good works doth not iustify nay it is not Fayth And according hereto Amsdorphius a Protestant writeth a booke entituling it Quod bona opera sint perniciosa ad salutem Agreably hereto Schlusselburg the Lutheran teacheth in this manner Good (c) In Catalog Haeret l 23. in Epist. Dedicat pag. 22. workes are not necessary necessitate praesentiae so much as with a necessity of Presence In like manner Illyricus affirmeth Good works (d) In Praefat. ad Rom. are not so much as Causa sine qua non of Saluation The said Illyricus further proceedeth saying The (e) I●ly ricus vbi suprà Controuersy with the Papists is not only whether workes do iustify but whether they be in any respect necessary to saluation which later point to maintayne sayth he is a Papisticall Errour And yet more in these words The Doctrine of the New Papists is as pernicious as the Old to say that the Apostle meant to exclude good works from Iustification not simply and as due but only as meritorious and causes efficient Yea some Protestants are so far from granting merit of works as that Caluin himselfe affirmeth To (f) Instit. l. 2. c. 17. sect ● maintayne that Christ did merit any thing to himselfe non minus stulta est curiositas quàm temeraria definitio is no lesse a foolish curiosity then a rash sentence And according hereto Tyndall the Protestant Martyr writeth thus Christ (g) Fox Act. Mon. pag. 486. with all his works did not deserue Heauen which said Tyndall is so far gone against good workes as thus M Fox hath registred him to say As for (h) Act. Mon. pag. 1136. pleasing God there is no worke better then another As touching to please God to make water to wash dishes to be a sower or an Apostle all is one Now to come more particularly to the good works of perpetuall Chastity voluntary Pouerty and Fasting The Protestants contrary to their former Brethren thus teach Luther thus maintayneth in expresse words touching Chastity or perpetuall Virginity If we (i) Luth. Tom. 1. Wittenberg ad cap. 7.1 Cor. fol. 107. respect the nature of Matrimony and single lyfe in themselues matrimony is as gould and the spirituall state of single life as dung To whom D. Whitaker subscribes in these words (k) Contra Camp rat 8. Virginity is not simply good but after a certaine manner Touching Fasting M. Perkins sayth (l) In his reformed Catholike pag. 220. Fasting in it selfe is a thing indifferent as is eating and drinking And M. Willet affirmeth that Neither (m) Synop. p. 241. is God better worshipped by eating or not eating Lastly concerning voluntary Pouerty the same M. Willet thus teacheth He is an (n) In his Syneps p. 145. Enemy to the glory of God that changeth his rich estate wherein he may serue God for a poore thus he not making difference betweene a Stoicall dulnes and a Christian contempt of transitory things himselfe belike being so greedy to haue for a tyme the gouerment and rule of a litle peece of the entralls of the earth To

before King Iames and finally by the most of the more temperate Protestants 2. Againe whereas all Protestants for the most part do vse in Baptizing of Children these precise and particular words I baptize thee in the name of the Father the sonne the Holy Ghost there are diuers other Protestants who teach that no particular forme of words is necessary thereto For first Luther mantayneth that Baptisme is auayleably ministred in what words soeuer so that as sayth he the (y) Tom. 2. Wittenberg in 〈◊〉 de Captiuit Babilon c. 〈◊〉 Baptism fol. 75. same be not in the name of Man but of God The same thing of not vsing any peculiar and set forme of words is taught by (z) In Catechis cap. de Baptismo Brentius by Swinglius who thus writeth (a) Swing tom 2 l. de Baptism fol. 〈◊〉 Christus Baptismi formulam quâ vteremur his verbis non iustituit c. Christ did not ordayne that forme of Baptisme in words which we 〈◊〉 vse as the Deuines hither to haue falsly deliuered Finally the same is iustifyed by many other Protestants ouer long here to be set downe 3. To conclude Baptisme in tyme of Necessity ministred by lay Persons and Women it iustified warranted by Schlusselburge (b) In Theo●og Caluinist l. ● fol 68. 61. by M. Hooker (c) L. 5. sect ●1 pag. 137. by D. Couel (d) In his Defence of M. Hooker p. 518. by Iacobus (e) In Epitom Colloq Montisbelgar pa. 64. Andraas and by diuers others Yet it it impugned by D. Willet (f) In his Synops p. 4●2 by Caluin (g) So is Caluin alledged by Schlusselburg in Theolog. Caluinist l. 1. fol. 60. 61. and infinite others Thus far touching the great Dissentions of the Protestants concerning the Doctrine of the Sacraments both in generall and in particular The XV. Paragraph IN this next place I will examine the like disagreements of our Aduersaries touching the Doctrine of Freewill Predestination and Reprobation And to begin with Freewill That most Protestants as Caluin Beza infinite others deny Freewill in Man is ouer euident therefore needlesse it were to insist in their Authorities words therein Therefore I will alledge some other eminent Protestants contrary to their former brethrens iudgments teaching and maintayning the Doctrine of Freewill And first I alledge Castalio the learned Caluinist as iustifying Freewill in Man most vehemently to charge Beza for falsly translating and corrupting the first Chapter of S. Iohns Gospell a place aboue by me alledged in deniall of Freewill touching the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Liberty or Freedom and yet translated by Beza Dignity thereby to weaken this place for the proofe of Freewill of which his translating Castalio thus complayneth The (h) In Defence Translat pag. 183. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here vsed signifieth Power but neuer Dignity Now seeing Beza would not haue that Christians should haue this power from Christ what other thing is this then to enuy at the benefits of Christ bestowed vpon Christians Molinaus the remarkable Protestant is so great a defendour of Freewill as that Peter Martyr thus rebuketh him Molinaeus (i) In his Epistles annexed to his Common places Englished In his Epistle to Caluin adiudgeth certaine things amisse touching Free-will M. Perkins though at other tymes may seeme to impugne Freewill yet in the close he thus expresly writeth (k) In his reformed Catholike pag. 26. Because God giues men Commandement to repent and belieue therefore they haue power to repent and belieue God with his (l) Vbi supra pa. 5● commandement giuing grace that the thing prescribed may be done D. Willet aduerse to the Doctrine of Freewill doth charge Hemingius and Snecanus Protestants of note for their defending of the Doctrine of Freewill in these words They (m) In his Synops pag. 808. 810. meaning the two former Protestants are more erroneous concerning Freewill then are the Papists M. Hooker thus writeth of Freewill (n) Eccles polic l. 5. p. 101. Distributiuely at the least all grieuous actuall offences may be auoyded so that in this sense to be preserued from all sinne it is not impossible which words necessarily implye freedome of will With M. Hooker accords D. Couell (o) In defence of M. Hooker c. art 5. herein To be briefe the Doctrine of Freewill is in like sort taught by (p) Ceut 16. p. 814. Osiander the Protestant and by some Protestants recorded by M. Fox (q) Act. Mon. pag. 1533. 1605. The XVI Paragraph TO come to the Doctrine of Reprobation and Predestination Beza thus writeth of this point (r) In his treatise englished and intituled A display of Popish practises p. 17. 38. God doth create some men to perdition appointeth and decreeth them to his hatred and destruction And thereupon he teacheth that God (s) In respons ad act Colloq Montisbel p. 285. 2●1 did not suffer death for such men With whom agreeth Caluin thus teaching or rather blaspheming God (t) Instit. l. 3. c 13. sect 6. doth ordayne by his Counsell and decree that among men some be borne destined to certaine Damnation from their Mothers Wombe who by their destruction may glorify God with these former conspireth M. Willet thus saying God (u) In Synops pag. 554. hath ordayned some to be vessells of wrath without any respect had to their Works either Good or Bad. And hereupon Peter Martyr concludeth thus Sinnes (x) In his Common Places part 3. pag. 12. foreseene are not the cause of Reprobation Now see how these are crossed and impugned by a whole army of other learned Protestants both Lutherans Caluinists their brethren For first to begin with the Lutherans (y) In respons Beza ad Colloq Montisbelg part altera pag. 251. Iacobus Andreas Conradus Schlusselburg (z) In Theolog. Cald. l. 1. art 12. Kempnitius (a) In Eucheirid pag. 158. The (b) In the harmony of Confessions in English pag. 268. 269. Confession of Ausburg The Century (c) In loc Comm. pag. 140. writers and finally to omit diuers other Lutherans euen Melancthon himselfe though for a time in the beginning he maintayned the contrary Doctrine do iointly reiect this former doctrine of Reprobation To come to Caluinists M. Hooker thus writeth (d) Eccles polic pag. 104. Gods generall inclination is that all men might be saued D Couel God hath (e) In his Defence of M. Hooker p. 62. 63. a generall inclination to saue all men c. And that with a conditionall Will he willeth all men to be saued Who therefore that they are not saued is not his decree but their owne fault M. Fox is also full herein thus teaching (f) In Apocalyps pag. 473. Seeing the benefit of Redemption which taketh away the sinnes of the world is an vniuersall thing It is demanded whether the