Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	justification_n	predestination_n	vocation_n	1,605	5	13.2116	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

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

himselfe that which Virgilius translated out of Sybilla her verses Te Domine si qua manent sceleris vestigia nostri Irrita perpetua soluent formidine terras By thee alone wee be released From dregs of filthie sinne And eke the earth receaued peace From foe and dreadfull feind 10. Although God is said to be only good onlie holie only Lord the onlie giuer of grace all these perfections and attributts be giuen vnto him per essentiam per se per naturam suam independenter ab omni alio by his essence nature and beinge independent of any other yet there are manie soe called videlicet holie Lordes c. who are so called not by nature or offence sed participatiue dependenter ab authore gratiae but haue the same grace dependinge of God and so are made partaker of his grace and iustification of which iustification God is the vniuersall efficient cause The bloode and passion of Christ is the meritorious cause the Sacraments are the instrumentall causes the Priests are the administeriall causes and gods glorie is the finall cause thereof And although God is said to remitte sinne because as the Philosopher saith Illi tribuitur actio à quo dependet operandi virtus he is the worcker of the act by whose vertue and influence the same proceedes yet other causes do concurr for the remission thereof in their owne kind and operation although god hath the cheefest stroake therein of whome those causes principallie do depend and so wee adore God with the word Latria And as God doth communicate his goodnes vnto good men and holie people and neuer doth ymparte vnto them the excellencie of his goodnes so wee neuer giue vnto them the excellencie of Latria which is diuine adoration but wee giue vnto them accordinge to their goodnes correspondent titles of woorshipp and reuerence So the holy Saincts wee worshipp with the stile and title of Dulia which accordinge to S. Thomas est obseruantia qua maioribus honorem deferrimus 2. 2. q. 102 q. 103. Is an obseruation by which wee offer honour to our elders and betters by which wee reuerence the Saincts in God for he that honors the Martyr in God doth honour God in the Martyr The blessed Virgin is honored by the title of reuerence which is called Hyperdulia quod idem est quod excellens eximia dulia because that as in meritts of grace and sanctitie beinge the mother of him De cuius plenitudine nos omnes accepimus frō whose fulnes all grace did springe into the world she exceeded all the creatures that euer were so her honor and respect of reuerence ought to excell the honors and reuerence which wee exibite to any other creature whatsoeuer 11. Ioannes Catacuzenus in Apologia 3. 4. contra Mahometanos credimus inquit Wee beleeue saith hee that no man like to Marie was euer borne nor euer shal be vnto the end of the worlde though accordinge to humane nature shee is inferior to the Angells yet accordinge to her holynes and sanctitie she surpasseth the Angells Epiph. haeres 79. S. Epiph. saith that by the misterie of the Incarnation she is more honorable then all other saincts S. Bernard in sermone 1. de natiuitate beatae Mariae 1. de assumptione doth call her Aduocate of the Church calleth her spes nostra our hope as also the same S. Bernard ser illo 1. de natiuitate Holie Ephrem in oratione de Laudibus Virginis gaudium salutem mundi ipsam esse praedicat And though these titles of honor may seene proper vnto God yet there are other titles due vnto God and so proper vnto him that they can neuer be giuen to any other as that God is infinite Naz. in tragedia de Christo omnipoten● and eternall there are other titles which are common to God and his saincts as ●he title of Pastor Maister fundation and rocke which are not accomodated to the blessed Virgin 12. Where you say that wee comitt Idolatrie in giuinge all these titles of honor vnto the saincts in reuerencinge their relicks and so you call Images Idols Epiph. doth answere such people sayinge O insanientem linguam quam instar macherae veneno imbutae possident O furious and raginge tounge which is like a sharpe poisoned sword which calles the deuout and innocent faith of Christians Idolatrie No Christian vnder the heauens did giue the worshipp of God which is called Latria vnto any image Latria nostra saith he in spiritu est our adoration is in spiritt Eph. tomo 4. 2. contra haereticos ● Aug. lib. 20. contra Faustum arguit si per cultum qui latria dicitur c. If as S. Aug. doth argue against Faustus how by the adoration of Latria which is due vnto God do wee serue rather the creature then the Creator when our purpose and meaninge is to serue God therein For our thought therein beinge referred to God not the creature wee honor God only and not creatures 7. Synod And therfore he is condemned as an heretique in the 7. generall Councell that calls Images Idolls Qui venerandas imagines idola appellant Anathema sit Whosoeuer calls the venerable Images Idolls Lett him be cursed Read the 26. of Leuit wher idolum is said Non facies vobis idolū 13. Origenes declaringe that of Exodus Non facies tibi sculptile which the 70. called Idolon saith aliud est facere idolum aliud similitudinem It is not all one to make an Idole and the likenes of any thinge for an Idole doth represent a thinge vnto vs otherwise then it is as the Gentiles made an Idole of the Image of Iupiter thinking him to be God which he was not An Idole is such a thing as is not God is reuerenced as God whether it be a similitude or any thinge which wee thincke to be God But an Image is the similitude of any paterne or exemple which if that similitude doe represent vnto our vewe any thinge worthie of veneration is reuerenced and honored with the example so as an Image is not a verie similitude but which is putt Tomo 3. de Sacramen talibus and ordayned to represent and expresse this thinge or that thinge and ther Thomas Waldēsis saies Idolum à dolo dictum est that is to saie of deceite 14. Doctor Sanders doth saie that the old heretickes Marcionists and Manychies after the Euthichians were the first ympugners of Images imitatinge herein the Hebrewes Sarrecens Gentiles and Samaritans as heretiques doe Amoungst the Emperors the first that opposed himselfe again●t Images was Phillipp as Paulus Diaconus doth relate in his life this Emperor beinge at Constantinople did see a picture wherin was written the acts and monuments of the 6. generall Councell which he comanded to be taken awaye in which Councell there was two wills defined in Christ this is related by Paulus Dianius Next vnto him was Leo Isauricus who