Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	charity_n	faith_n	justification_n	2,032	5	9.8267	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18672	The foundation of Christian religion: comprehended in three godlie and learned treatises. 1. Faith. 2. Hope. 3. Charitie	L'Espine, Jean de, ca. 1506-1597. Traité de la foy. English.; Veghelman, S.	1612 (1612)	STC 5188; ESTC S118874	139,379	370

Iesus Christ which is offered ●nto vs in the Gospell Charity hath an ●ther charge and property it loueth ●esus Christ which faith hath receaued ●ccepted and embraced for an onely Sauiour Therefore wee doe not well ●nderstand when we say that charitie ●ustifieth becaused it is greater then ●aith For first we presvppose confused ●hat which is in debate that by the dignity of his vertues the sinner be iustified before God faith it selfe doth not ●ustifie vs if we vnderstād it so We haue but one onely iustice to subsist before the iudgement of God that is Iesus Christ 1. Cor. 1.30 and 2. Cor. 5.21 Secondly that which is said is thought simply spoken in some respect Charity is not simply greater then faith but in regard of the during of the holynesse of life begunne in vs. Thirdlie it is as if one should say A King is greater and more raised in dignity aboue some industrious Goldsmith his subiect then he maketh a bowle or a chaine of gould better then this goldsmith The head is more excellent thē the feet we ought then to walke with our head and not with our feet As much may bee sayd of other excellent parts of the body in comparison of some lesse which haue their proper vse And although there be some dissemblance or vnlikelyhoode in these examples yet this is firme that as the sences and the members of the body haue their obiects and distinct offices so must wee distinctly assigne to Faith Hope and Charity that which is speciall and proper vnto them without confounding by our vnaptnes that which God will haue distinct and distinctly considered whether Charitie giueth forme to Faith Those haue also deceaued themselues that haue maintained that charity giueth forme to faith and hath finished it like as the matter receaueth accōplishment of her forme And it is a vaine jmagination to thinke and say that the forme of one distinct quality onely is another quality distinct of the forme by the definition thereof The forme of faith sheweth it selfe in the intelligence and apprehension of the promise of grace that of charitie in the loue of God and of our neighbours the one and the other worketh by their nature and efficacy besides who is the man of vnderstanding that will maintaine that the thing ingendered hath the forme of the Ingenderer Now faith ingendereth hope and charitie whereof shee is the next cause Therefore neither the one nor the other ought to bee taken for the forme of faith To conclude as the morall vertues are not the formes of vertues intellectuall so neither charitie nor hope ought to be called the forme of Faith Besides the guift of charitie is most necessary for vs How necessarie the gift of charitie is because that other guifts how excellent soeuer they bee are of no estimation nor vse if charitie be from them Though I speake sayth the Apostle 1. Corinth 13. with the tongues of men and Angels and haue not loue I am as sounding brasse or a tinckling Cymbale Againe without charity men cannot find peace nor agreement in any companie whatsoeuer Hatred bringeth discord but charitie couereth all faults Prou. 10.12 1. Pet. 4.8 He that loueth his brother hee abydeth in the light and there is no occasion of euill in him 1. Ioh. 2.10 We walke now by faith not in sight Charitie shall be accomplished and made greater in euerlasting life without changing of sort but faith shall haue her accomplishment seeing the good denounced and belieued of all present We see now through a glasse obscurely but then we shall see face to face now I know in part but then I shal know as I haue also beene knowne 1. Cor. 13.12 Hope also shall then bee abolished all euill being done away the teares wiped from our eyes which shall see the things present which wee hoped for for the hope which is seene is not hope for why should any one hope for that which he seeth But if we hope for that which we see not then we wayte for it in patience Rom. 8.23.24 Then as we now possesse by hope this inheritance which S. Paul calleth incorruptible which cannot contaminate nor wither also wee shall one day bee in effect coheires with Iesus Christ to enioye this inheritance indiuisiblie and eternally The doctrine of charity as also that of faith and hope amply expounded in the bookes of the Prophets and Apostles is precisely and articularly comprehended in the catechismicke questions and answeres And as wee must drawe the summarie of the doctrine of Faith and of hope out of the symbole or creede of the Apostles and the dominicall praier that of charitie is found in the Decalogue That which repugneth against the articles therein contained ought to bee detested as erroneous and pernicious For following the precept of the Apostle 2. Tim. 1 13. We must keepe the true patterne of the wholesome words and the good intent by the holy ghost which dwelleth in vs. It is fitting also to auoyd all prophane and vaine babblings and the contradicting of a science falsly so named 1 Tim 6 20. In the consideration of the 10. article propounded in the Title Let vs first treate of the workes of charitie towards our neighbours 2. Let vs rise to the contemplation of the doctrine of good workes 3. Let vs speake as shortly as may bee of the vertues commanded and recommended to all Christians vnder these words Thou shalt loue thy God with all thy heart and thy neighbour as thy selfe 1. In the consideration of the first point heare treated generally let vs see the reasons which ought to mooue vs to Charitie towards our neighbours Afterwards what kind of works of charitie are the principall Also the rules to the which all may be referred Now although that the commaundement of God our dutie the doctrine of Faith of repentance and of the judgements and punishments temporall and eternall ought to induce all christians to true obedience towards the Lord notwithstanding it shall suffice to touch that which ought to mooue vs to charitie the obiect then the end thereof The commaundement of God ought to haue great sway which beareth that we should loue our neighbour as our selues If this friendship proceedes of a pure heart the effect thereof followeth at neede Let vs ioyne to the commaundement of the Faith of the christian that obayeth That worketh by charitie and it cannot bee that the regenerate man can be guided by the spirit of enuie rancour and crueltie for the markes of the disciples of the Lord is that they loue one another in him whose example aboue al in the behoofe of Charitie to his neighbours is set before his to instruct them as he said expresly to them the night before hee died and doth there exhort them most affectionately according as S. Iohn repeateth it in the 13.14.15 16. Chap. and his first Epistle serueth for a commentary to the commandement and to this example of the maister of whome

Those that wayte vpon the Lord ●her new strength their wings growe ●aine like Eagles they shall rune and shall ● waxe weary they shall walke and shall ● labour at all Esay 40.31 So then ●thout the knowledge of Iesus Christ ●e trust in him and viuification by the ●ly spirit men cannot desire to doe ●od workes lesse effect and ac●…mplish them Therefore they abuse ●…emselues daungerously that thinke ●at the Pagans vnbeleeuers and pro●e men whose hearts are not purified ● the truth of the Gospell accepted by ●th and who doe not beleeue in the ●nne of God manifested to the Church ● the doctrine of the Prophets Evan●elists and Apostles can doe workes ●easing and agreeable to God And ●ose that maintaine that the naturall ●an can of his owne will render obedience to God and others who jmagin● a concurrance of the value of the wor● man and of the workes with the dign●ty and perfection of him that comma●deth them and those that without c●ryng whether the person pleaseth Go● or no teach that what he doth thinkin● he doth well it is agreeable to God 〈◊〉 farre that it is euen to boast themselue● before the seate of his justice of th● which they speake most vnworthily ● without a convenient respect of the satisfaction obedience and justice of Iesus Christ confounding miserably th● cause of saluation with the demonstration of the grace receaued and the sig● of justification 3. How good woorkes please god 3. It is demanded how good work● please God Ans They please becaus● of Iesus Christ in whome those tha● please God are elected and welbeloued To speake this more amply wee mus● first remember that the party that do● the good works is already reconciled ● agreeable vnto God by the meanes o● his onely Sonne Secondly that such a party justified by faith during his abyding in the world cannot satisfie to all that which the diuine law requireth To the contrary it cryeth euery day vnto the Lord pardon mee my sinnes Thirdly the party justified deploreth with Dauid and S. Paul his misery before God resisteth his euill affections growing from day to day in those that are least jmparfect prayeth that God would not impute so many filthinesses and jmperfections which appeare on euery side vnto him In the fowrth place although that the partie iustified by Faith acknowledgeth his defaults this neuerthelesse abides resolute in him that God requireth obedience although jmperfect and that the same is pleasing vnto him for the loue of Iesus Christ as sayth S. Peter you are an holy Priesthoode to offer vppe spirituall sacrifice acceptable to GOD by Iesus Christ 1. Peter chap. 2. vers 5. It followeth vppon that which we haue now sayd that our obedience doth not please by reason of the worke done or for any worthinesse that is therein or because it is done which it is not either be reason of the degree or ranck of the partie that did the worke For the good woorkes of Cornelius the Centurion did please God no lesse then the good workes of S. Peter the Apostle 4. Why we ought to doe good workes As for the fowrth point many vnderstanding that man is iustified before God by Faith onely without works do make iniquity of the causes which ought to inflame and prick vs forward to good works This question must be answered by the scriptures which propound three important causes to wit The necessitie of them Necessitie Dignitie Reward Let vs breefely speake of these three Necessitie is distinguished into fiue articles to wit of Commandement of dutie of Faith of repentance and of exemption from punishment euery one which ought sufficiently to stirre vs vppe to do well First the creature must necessarily obay to the Cteator Then when the Lord seriously and seuerely commandeth that wee obay him who seeth not that Christians ought of all necessitie to studie to do good works Walke sayth hee Ezech. 20.19 in my commaundements and S. Paul This is the will of God that is to say your sanctification 1. Thessalo 4.3 In regard of the necessity of the dutie the Apostle noteth it Rom. 8.12 in these words Wee are debtours not to the flesh to liue according to the flesh For if you liue according to the flesh you die but if by the spirit you mortifie the deeds of the body you liue Also 1. Corinth 6.19 Know you not that your body is the Temple of the holy ghost which is in you the which you haue of God and are not your owne for you were bought with a price then glorifie God in your body and in your spirit for they are Gods It is commanded to all the faithfull carefully to keepe and entertaine Faith S. Paul sheweth the necessity thereof saying 1. Tim. 1.18.19 Fight a good fight hauing faith and a good conscience which some haue put away and as concerning faith haue made shipwracke And in the 5. chap. ver 8. If there be any that prouideth not for his own and namely for them of his houshold he denieth the faith and is worse then an infidell The necessity of repentance is conformed by this protestation of the Lord As surely as I liue I desire not the death of a sinner but that he turne from his wickednesse and liue When a sinner leaueth his wicked course he is quickned by the holy Ghost to the end he may walke in newnesse of life for regeneration the beginning of that life which is a new light and a restauration of the jmage of God in those that are justified As for the necessity to auoyd his chastisements Dauid giueth vs warning jnough therof when hee sayth God chastiseth the sonnes of men because of their iniquities Psal 89.33 The second cause named Dignity The dignitie of them consisteth in this poynt that the belieuers are the children of God temples of the holy Ghost pallaices wherein Christ dwelleth whose members and co-heires they are What a wickednesse were it if they should resemble the enemie of their Sauiour What danger it is to defile the Temple of the Lord bearing therein the filthinesse of Satan And what crueltie to driue away the holy Ghost out of his accustomed lodging Seeing then that the propertie of the children of God is to follow their heauenly father who cryeth vnto them Bee yee holy as I am holy and that they are eleuated and called to be holy who seeth not that it soueraignely appertaineth vnto the Saints during their soiourning in this world to doe good woorkes The ●…ware of them The third cause called Reward oftentimes promised to those that are obedient Moyses shall be a witnesse thereof vnto vs of whome the Apostle saith Heb. 11.26 That in his labours hee had a respect vnto the recompence of reward The children of God are not mercenaries and life euerlasting is not a reward of varlets but an inheritance of children the recompence which they expect is of the good will of him that loued them from before