Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	good_a	work_n	3,639	5	6.0437	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B12254	Phōsphoros or A most heauenly and fruitfull sermon, preached the sixt of August. 1615 At the translation of the right Reuerend Father in God, the Archbishop of St. Andrewes to the sea thereof. By Mr. William Covvper B. of Galloway.	Cowper, William, 1568-1619.	1616 (1616)	STC 5932; ESTC S114580	30,693	94

10 by well doing As euery tree is knowne by the fruit so works of grace proue those that haue them to be a tree planted by predestination in the Paradise of God Psal 1. by that riuer of the water of life and that therefore thy leafe shall not fade and thy roote shall not perish because thou art rooted and grounded in Christ Iesus and growest in him who shall for euer conserue the sappe of grace in thy soule The aduersaries calumniate We are no enemies to good workes but to the opinion of meriting by them vs and call vs enemies to good workes but God forbid wee were so Wee condemne no good works only we condemne their presumptuous opinion of the merit of good workes Meriting causes of saluation they are not yet are they witnessing effects thereof without which a man cannot bee saued not that wee are saued by them but because that iustifying faith which whereby wee are saued cannot bee without them for Faith workes by loue In the act Our workes haue no place in Iustification but haue all place in sanctification of iustification we affirme good workes haue no place for a man must first be iustified before he doe any good Nam sequuntur iustificatum in the worke againe of Sanctification they want no place this doctrine they challenge of noueltie but indeed it is Apostolicke consonant also to the doctrine of the ancient and primitiue Church For that assertion of the Apostle This doctrine is warranted by the Apostle Rom. 3. 28 wee conclude that a man is iustified by faith without the works of the Lawe is equiualent to this that a man is iustified by faith only And from the Apostle the ancient Fathers haue drawn this position Sola fide iustificamur Basil de Confess fidei And Apostolick doctors of the Church Basil in his Treatise De Confessione fidei hath it Nos non habemus vnde quicquam gloriemur de iustitia cum ex sola fide in Christum iustificemur We haue not wherof to glorie of righteousnesse seeing wee are iustified by faith onely in Christ Iesus and more notable is that testimony of Ambrose Ambros in Epist ad Rom. cap. 3. Iustificātur gratis quia nihil operantes neque vicem reddētes sola fide iustificati sunt dono Dei by this one sentence he cuts away from iustification their workes both of congruitie and condignity and annulleth their vain distinction of a first and second iustification and in plaine termes hee ascribes our iustification to faith only in Christ With these concurres Augustine Quod autem sequitur propterea vos non auditis Aug. in Ioan cap. 8. Tract 42. quia ex Deo non estis jis dictum est qui non fuerant credituri ea fide qua sola possent a peccatorum obligatione liberari And passing by many others we adde onely the testimony of Bernard Quisquis Ber. in Cant ser 22. pro peccatis compunctus esurit sitit iustitiam credat in te qui iustificas impium solam iustificatus per fidem pacem habebit ad Deum Whosoeuer hee be that is pricked in his heart with sorrow for his sinnes and hungers thirsts Iustification by faith only is the ancient doctrine of the Church for righteousnesse let him beleeue in thee who iustifiest sinners and so being iustified by faith onely hee shall haue peace with God Let them now cease to glory of antiquity let them thinke shame to charge vs with nouelty if they bee not past all bounds of shame for it is manifest to the indifferent reader that we teach no other way now then the Apostles and approued Doctors of elder times haue taught before vs. But leauing this I wish disputing Good workes are witnesses of our faith seales of our saluation about good workes were turned into doing we haue all learned in this age to put good workes out of the chaire of merit and iustly for none should sit in that chaire but Christ Iesus but wee haue not all learned to giue them their owne place in the matter of saluation though they bee not as I sayd meriting causes yet are they witnesses of thy faith and seales of thy saluation thou art not now iustified by them yet shalt thou bee iudged by them and tryed whether if or not thou wert iustified in CHRIST IESVS Oh that our A iust reproofe of fruitlesse professors fruitlesse professors would consider this Tell me I pray you what haue yee to witnesse with you that yee are Christians your word sayes ye are so but all your works witnesse against you your vncleane eyes your dissolute speech your vaine apparell your polluted hands your wandring feete all these proclaime Chrysost in Math. hom 4. you to be Pagans onely with your tongues ye say ye are Christians yee feed not the hungry ye cloath not the naked ye visit not the sick these are the works and such like that wil be brought out as witnesses either with vs and for vs or then against vs. Be not then deceiued to thinke that thy naked word wil proue thee a Christian when none of the workes of Christ can bee seene in thee But it seems many Professors These haue not learned to shew their faith by works are feared for the curse of the Pharisies on whom Christ pronounced a woe because they did their workes to be seene of men they say they do good but neuer man saw it they haue not learned that lesson of S. Iames to Iam. 2. 18. shewe their faith out of their workes for whom it were better that they should be afraid lest they bee cursed with that figge-tree which a farre off seemed fruitful but when our Lord came neere and looked into it longing for some fruit he found none at all and therefore cursed it It was well obserued by Augustine A good worke sincerely done the more publicke it be is the more profitable that a good work if it be done in sincerity the more puhlicke it be the more profitable it is as namely when almes out of a good heart is giuen in publick not only is he benefited that gets it but such as see it are edified thereby Seeing it is so that our works must be our witnesses let vs all indeuour to be more abundant in them To moue vs hereunto I conclude this point with this two-fold consideration First when thy soule shall be sundred from thy body the good thou hast done in thy body shall neuer bee sundred from thy selfe but shall goe with thee Blessed Reuel 19 A twofold cōfortable fruit of good works are the dead that dye in the Lord for they rest from their labour and their works follow them Secondly when thou art dead in thy body and sundred from men yet shalt thou still liue in thy workes and haue thy memory conserued among men Therefore so long as we haue time let vs do good In

Heretickes if he keep loue he shall haue Schismaticks and if he keepe holinesse he shall haue Atheists to speake against him The first wee want not men blinded with the spirit of error boldly withstanding the truth as Iannes and Iambres resisted Moses the third sort we want not Exod. prophane and carnal men these are dogs who turne back to rent them that cast the pearles of the kingdom of God vnto them when they are rebuked by the Word they rebuke it yea open their mouthes wickedly to blaspheme it The second I hope we haue not at least I know no conscientious Preacher laborious in his calling will come vnder the compasse of this name or guiltinesse of that crime which is noted by it There may be difference of opinion Difference of opiniōs may be among good men Schismatick distraction of affections should not be Act. 15. 39 where there is a concordance and vniform agreement of al points of faith There fell a dissension betweene Paul and Barnabas both of them the faithfull seruants of God S. Luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stirre or as the word imports a sharper dealing of the one with the other then became Christian meeknes and modesty they departed one from another but neither of them departed from the Lord Iesus and whersoeuer they went the care of both was to aduance the Kingdome of Christ by preaching of his Euangel It is an vnseemly thing to heare Moses drew the people into parties but it was for idolatry of a contrary party of sides or factions among them who do all preach one Christ Iesus I neuer read that any man of God in holy Scripture drew his people into parties but once when Israel had polluted themselues with idolatry worshipping the golden Calfe Moses then cryed for a party hee stood in the doore of the campe and cried Who pertaineth to the Lord let him come vnto mee and all the Leuites came downe vnto him and spared not to dip their swords in the bloud of their brethren and deerest kinsmen who had defiled themselues with idolatry There was a diuision but it was for idolatry which cause blessed be God is not among vs. Let such as haue polluted the It is a good diuision to diuide our selues from Idolaters land with false worship be a contrary party to vs both as they are indeed but let no man make parties among brethren they haue departed from the Lord and we should depart from them Oh that all our zeale our hearts our tongues and our pennes were turned against the common enemy But far be from vs that Contradiction of Chore Dathan and Abiram who contended with Numb 16. their brethren of their owne family for the gouernment Ye take too much vpon you sayd they vnto Moses and But the contradiction of Chore should not be among Leuites Aaron seeing all the Congregation of the Lord is holy euery one of them and the Lord is among them wherefore then lift yee vp your selues aboue the Congregation of the Lord These were indeede sore criminations why take yee this vpon you why lift ye your selues aboue your brethren no lesse holy to the Lord then yee are but iniustly imputed to Moses Heb 5. 4 for hee tooke not this honour to himselfe but was called thereunto of God Woe be to these men of whom the Lord may say They haue run I sent them not how can these men looke for a blessing to whom it cannot bee sayd Take heede to the Act. 20. Flocke ouer vvhich the Holy Ghost hath made you ouerseers I do freely thinke it from my heart that hee shall neuer be a good Ruler in the Church who could not be content all his daies to be ruled and to giue obedience vnto others in the Lord. There are two euils which disturb the peace of the Church would Two euils which disturbe the peace of the church God wee were quit of them both Vsurpation by which men hunt after places and preferments in the Church not awaiting on the Lords call Againe orping or male-contentment for want of preferment stirreth vp many to disquiet themselues and others also The first is an euill that should not be suffered in a reformed Church Crimen Ambitus a iust cause to debar a man frō 1. The one is vsurpation whereby men hunt after preferment the holy Ministry I read of many who haue fled such dignity some haue done that which they should not to make themselues vncapable for it they refused the burden and were loth to take it on but seldome or neuer heard tell of one that contended for it whō God made a cōfortable instrument to his Church Reprobate Saul though in an other calling may condemne such men hee was higher by the shoulders then any of the people yet when they sought to make him King he hid himselfe among the stuffe but these men shew themselues in most publick places being lesse thē their brethren they wil seem bigger then they are they shame not to cry with the voice of the Lochleach giue mee it giue me it Such men are worthy A meet answer for such men of that answere which Archclaus king of Macedon gaue to an vnmannered Poet hauing with him at supper diuers learned men the Poet desired of him a summe of money which he caused to be brought and gaue it to Euripides who did not ask it saying Thou art worthy to haue it and he to seek it therby declaring that none are lesse worthy to haue then they who are most shamelesse to seek On the other hand what euils 2. The other is malecontentment which stirreth vp mē to disquiet themselues and others arising of a misliking that their state is no better haue bin bred in the church by the orping and miscontentment of some who not content with the places which they had aspiring to higher whereunto they could not attaine haue filled the Church with broiles and perturbations the contradiction of Core for the elder time and Apostasie of Arrius for the latter among mo may stand for examples Let no man miscarry my speech toward these vnto whom I haue not directed it It is onely for those who out of this or some other like passion maintaine their priuate opinion with publick railing contention to the disturbance of the common peace There are others whom notwithstanding their diuers opinion we acknowledge to be the deere seruants of Christ worthie to bee loued for that grace of GOD which is manifest in them wishing both vnto them vs further grace wherby defects of iudgement in vs all may be supplied Let them think of vs as they doe of themselues in A louing admonitinn to brethren that which is good since this is agreeable to Christian modesty and may happily prepare a way vnto better If they thinke they haue knowledge wee haue some also if they think they haue conscience we haue