Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	faith_n	justification_n	4,667	5	9.6727	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00730	Certaine plaine, briefe, and comfortable notes vpon euerie chapter of Genesis Gathered and laid downe for the good of them that are not able to vse better helpes, and yet carefull to read the worde, and right heartilie desirous to taste the sweete of it. By the Reuerend Father Geruase Babington, Bishop of Landaph.	Babington, Gervase, 1550-1610.	1592 (1592)	STC 1086; ESTC S100811	308,840	390

to the Father of all fleshe thou must bee offred in Sacrifice As it seemeth his mercie deeming thee vnworthy to dye eyther by sicknesse or warre or anye other calamitie But taking thy soule from thee in the middest of prayers and holye seruice to his Maiestie hee will place thee with himselfe where as one mindefull of the ende wherefore I haue brought thee vp thou shalt vnderproppe mine age and bee my comfort not of thy selfe and by thy selfe but thou shalt leaue vnto me God my defence and comforte in thy place Then answered Isaac the worthie Childe of so good a Father and sayde vnto him O my Father I am content vnworthy euer to haue been borne if striuing against the will both of God and thee my Father I should not willinglye indure that determined by you both which if none but thy selfe would haue my deere father I would not denye thee Thus sayth Iosephus spake they each to others and then all things being readye vp went the knife to giue the blowe had not God of his infinite goodnesse stayed the hande But O mercie memorable for euer and euer in the Lorde who will not the parting of such a father and such a childe as yet but staying the matter altereth the greefe into all ioye and deliuering the father his childe againe sendeth them both home together with as cheerefull hearts as euer had anye cupple no question in this worlde after anye danger What two examples bee these for vs to marke The father showing vs what it is to bee vsed to the yoake from a mans youth as hee was surelye it maketh harde thinges easie and euen the verye greatest things to bee better performed then euer they woulde if such exercises often had not beene The Sonne teaching vs what grace is effected by such gratious education as no doubte this Childe had And bothe of them laying before our eyes such a patterne of obedyence to Almightie God euen to the losse of lyfe as neuer wee should forget but beseeche God with daylye prayers that wee may come as neere vnto as anye case of ours towardes his Maiestie shall require euer The third part IN that God forbiddeth nowe at this pinche this sacrifice of Isaac to be made by his Father Wee may well consider howe carefull the Lorde is least by anye example of anye commanded thing by him others should take occasion to doe the like without like warrant from him Which happilye in this case would haue beene doone if hee had not stayed Abrahams hand but suffred the matter to bee accomplished and effected Men would peraduenture haue rashlye iudged such sacrifices to haue pleased the Lord greatly and so haue often doone wickedly 2 Let vs marke heere when the Lorde came to deliuer heere Not till the Knife was vp and euen readye to strike It teacheth vs for our selues euen then especially to looke for his helpe when in mans eyes we are but gone Yet must we trust no further to his helpe then we make our attempts by his warrant For wee see he did not the like to Ieptha 3 The Angell calleth and forbiddeth when as God could haue stayed him by a secret power if hee would And whye was this Surely to instruct Isaac further that what his Father did was by Gods commaundement Secondly to showe him what singular care and fauour God had ouer him and towarde him who so notablye would deliuer him by an open Angell from Heauen And thirdlye that all the worlde might learne by it that they must haue verye good warrante eyther to beginne or leaue of anye thing belonging and doone to honour God by 4 Nowe I knowe sayth the Lorde c. When hee knewe before verye well what heart was in Abraham towardes his glorye But thus would God commend vnto all the worlde the adioyning of outwarde workes to inwarde fayth Consonant vnto which is Paull the Apostle when hee requireth a fayth that worketh through loue and telleth vs that aswell With the mouth wee confesse vnto righteousnesse as with the heart beleeue vnto Saluation also our Sauiour himselfe who requireth to the inwarde acknowledging of him in the heart the outward profession of him before men This is that which S. Iames meaneth when he sayth Abraham our Fathe was iustified by workes when he offred Isaac his sonne vpon the Altar Seest thou not sayth he that the faith wrought with his workes and through the workes was the fayth made perfect c. That is Abraham by this meanes was knowne and declared to be iustified and his faith being effectuall and fruitefull by workes was thereby knowne to be a true fayth and not a dead faith For S. Iames speaketh not of the causes of iustification but by what effects we may know that a man is iustified True is the distinction therefore euen of the Schoolemen themselues Christ dooth iustifie a man effectiue effectually by working his iustification faith doth iustifie a man apprehensiue apprehendinglye because it taketh hould of Christ who is our iustifier and workes do iustifie also but declaratiue declaringly because they showe that a man is iustified as hath beene said So Christ faith and workes doo all iustifie but diuerslye True also is it that Bernard saith workes are via regni but not causa regnandi the waye to the kingdome but not the cause of reigning there 5 I knowe sayth God but what dooth hee knowe That thou Abraham saith hee fearest God Then behould the fountaine of all obedience the feare of God and the witnesse againe of the feare of God true obedience which being true as it is most true woe and bitternesse to the inhabitants of the earth if the Lorde bee not mercifull for our obedience beeing turned into daylye fearefull and most carelesse rebellion where is our feare of his Maiestie become Surelye the Fountaine is dammed vp and stopped and therefore no frute can flowe therfrom Let euerye man priuatelye applye this and saye with himselfe I thinke I feare GOD but if GOD giue iudgement of my feare by my obedience as hee did heere of Abraham how will all prooue c 6 Because thou hast not spared thine onely sonne saith God and yet hee was spared But this is the nature of our good God to accept in mercie our wyll for our worke and a ready indeuour euen for the deede it selfe if hee would not suffer vs to goe any further but this when the word goeth before to guide the will and not else For those Baals priests beeing destitute of the word though they lanced themselues neuer so deepe yet neyther in will nor worke pleased the Lord. And it is a good place also of Paule not sparing the body c. So then with this caue at let vs gather great incouragement to serue him who will in respect of our ready minde acknowledge that we haue not spared this or that when in deede yet it is

world made began in time since the creation of the world is an outward action of God voluntary The very same answer may be made vnto the rule whē the cause is the effect is the cause eternal therfore the effect to wit y e world For this holdeth in natural things also that worke naturally necessarily but not in things y e worke freely willingly as God did in creating Otherwise euery house must be as ancient as the Carpenter that made it No the relatiō ther betwixt y e cause the effect beginneth in time after because he is a voluntary cause so is it with God Silly then slack are these conclusions you euidently see and far from demonstrations Thirdly they reason thus That which hath no alteration is not subiect to generation or corruption The heauen hath no alterations for thus many thousand yeares none haue beene obserued Therefore it is not subiect to generation to be made or corruption to cease to be Therefore it is eternall We aunswer that all though it might be truly sayde that many partes of the world are subiect to alteratiōs as the aire the water the earth c and consequently the whole not perpetuall whose parts be alterable Yet with diuinitie we rather say that Generatio physica naturall generation and creation be two things and differ much so do Corruptio physica naturall corruption and violent destruction which a renuing shal follow Therefore although neither generation nor corruption can be without alteration yet things may be created that haue no alterations as Angels stars soules And by diuine power celestiall bodies may be destroyed or at least changed and renued according to the saying Heauen and earth shall passe and againe They all shall waxe old as doth a garment c. Behold I create a new heauen and new earth and with such like For the argument then it may be granted that albeit the world was not Genitus generated as I may say yet it was created by God of nothing and so their purpose faileth for all this cauill also Fourthly they say Time is eternall therefore motus moouing for time is the measure of moouing if motion then a thing moued to wit the world c. For answer wherevnto first the consequence may be denyed for time is not onely taken as philosophy taketh it for measure of moouing according to first and later But sometime it is put simply and absolutely for the continuance of a thing though it be not the measure of the motion of the same So may we call eternitie and that infinite continuance that I may so speake of God who hath bin from euerlasting But this is improperly for indeed the maner that hath taken place in schooles is to call time the measure of mouing Now Aristotle not able by naturall wit to see rightly what difference was betwixt time eternitie or what maner of continuance eternitie was iudged time to be eternall because he saw an eternitie of a moouer which is not so for there may be a mouer eternall to wit God albeit no motus corporis mobilis for God is not corpus mobile as the parts of the world are as philosophie meaneth Now Tempus est mensura motus corporis mobilis non dei according to Philosophy Secondly touching the antecedent that time is eternall it may truly also be denyed And for that which is vsually brought to prooue it that it began with the first moouer in some moment or poynte of time which point being a coniunction of passed and future presupposeth a point passed and so an other infinitely it may be answered that euery point of time is not a continuer ioiner of passed and future but it is also sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amending of time whether it be at the beginning or ending for as for example the point in the line is not euer a continuer of the same line ioyning that which followeth after to that which went before but also a certaine thing both beginning and ending the line So in time there is Nunc initians a beginning and an instant or a present that beginneth with the thing as when the world tooke his beginning then began also such an instant or present there is also Nunc continuans a continuing pointe which is properly called time because Tempus est fluxio à priori ad posterius a going from the first to the later and at last there shall be Nunc terminans an ending point to wit the end of the world now thus created moouing and b●ing Nothing therefore helpeth this argument to prooue an eternitie of the world more then the rest did Many mo might be alleadged to this purpose but no better then these and I iudge neither these nor them very pleasant to such as I specially labour to profit because they conceiue not such consequences Wherefore I cut them off and this onely I commend vnto you to be thought of It is impossible euen by the Philosophers owne rules that there should be mo infinites then one Now God is one infinite therefore nothing els in heauen or earth beside But whatsoeuer is else it had a beginning and many things shall haue an ending also The rest by his power shall haue an eternitie giuen them to continue not of themselues 4 How did God create all things Not by or with any labour but by his word for He spake the word saith the Psalme and they were made he commanded and they were created Liberrime sine vlla coactione nō necessitate absoluta sed necessitate cōsequentiae nempe suae volūtatis Freely without any cōstraint not by an absolute necessitie but by a necessitie of consequence to wit of his owne good wil. Solo nutu sine vlla mutatione aut fatigatione Onely with his beck without any change or wearines in h●mselfe which is the highest and excellentest kinde of working 5 Whereof Not of his essence neither of any former matter coeternall with himselfe but of nothing for if by him all things were made surely beside him nothing is excepted from making no not that first matter wherevpon all things were made But you will say man was made of the dust of the earth fishes and fowles of the water woman of man and then how were all things made of nothing Damascene answereth Deus fecit omnia ex nihilo alia quidem immediate alia mediate God made all things of nothing but some immediatly others mediatly His meaning is that God made first of nothing a matter a first matter whereof he made all other things Now that first matter is made of nothing immediatly but the rest that were formed of that matter were formed of nothing mediatly because they were made of that which was made of nothing and so secondarily or mediatly as I say then of nothing But then you will say againe Ex nihilo nihil fit Of nothing nothing is made And I answere you that so it is

them Now if any will say there were some seale in this if imagination and generation belonged to one and the same facultie or to one and the same part of the body but none now as it is imagination belonging to the mind and generation to nature imagination also being in the brayne and generation in the members of body appointed there vnto much distant from the braine that man must remember that yet they are the actions of one and the same creature and being so there is a simpathy and mutuall affecting of parts of the same body though they be diuers and much distant in place one from an other Experience you see in the partes of generation which are affected mooued and stirred with vncleane thoughts and conceipts in the minde as is also the thought and minde by those parts if seede do abound in them to stirre vp lust And therefore still no maruell but naturall and by course of reason possible that the minde affected with a sight and an impression thereof entred into the imagination should also haue an operation and an effect in the wombe below to frame and forme the thing therein conceyued after that sort This was euer alowed of Philosophers Phisitions and all learned and examples many related in authors of the same Galen telleth an experience of a woman that had a most faire childe neither her self nor husband being so And how only by an intentiue beholding a faire picture Hyppocrates speaketh either of the same or the like and sayth the woman being accused and condemned in all iudgements as dishonest and adulterous she was quit by him who commanding a search to be made what pictures she had in her house and one being found of a very faire yong man Hyppocrates assured them of her honesty by a learned discourse of the power of imagination in these things Quintilian in his controuersie wherin he defendeth the Matrone that brought forth a black More vseth this argumēt to clere her with In Spayne it is well knowne that by setting before the eyes of their Mares the fairest horse they can possibly get they haue found it specially profiting to their desire Austen giueth this very reason wherefore in Egipt there is neuer wanting a white spotted Oxe which they call Apis worship for a God In an other place he much speaketh of the great things that are wrought heereby except some grosse corpulence or hard matter hinder in the female By all which you see it appeareth plainly that together with y e working power of God which in this was chiefe euer is yet euen in nature reason this laying of partycolored rods to affect y e imagination of the females at the time of their heate before their eyes was effectual to bring to passe a like colored yong one to Iacobs gain whose bargaine was to haue all such and onely such 20 There is another question in this place yet and that is concerning the time when Iacob layde the rods in And some haue saide he obserued a time of the day namely the morning and not the euening others a time of the yeare as about September that they might Lambe about Marche and not at Marche that they might bring forth about September The latter is better and more agreeable to the text yet they that houlde the first would seeme to relye much vpon the benefit of sleepe which hath gone before As if by reason thereof the morning should be better both for a stronger conception and also for a more quicke affectation of the power imaginatiue What is true we may thinke of if we will and that is this The most kinde of creatures that bee for mans vse sleepe in the night and feede and labour in the daye Therfore the morning generation is after sleepe and before meat the euening after meate and before sleepe Wherefore in the morning the seede is better concocted and the braine wherein the imagination is more quick free and cleere For sleepe especially furthereth concoction riddeth away the vapors of the braine and giueth vigor and strength to sense and motion Therefore the seede by reason of better concoction is more fruitefull and the imaginatiue vertue by means of the late refection of the spirits by sleep and clearing of the braine more forcible and effectuall Contrariwise at night the meate lying vnconcocted the head is charged with thicke vapours from the stomack and the imagination wearyed with long watching And so consequently the seed neither so fruitefull and strong neither the imagination so effectually mooued and smitten as in the morning But as I sayd it is better to referre Iacobs deed to the stronger and better parts of the yeare which he carefully obseruing to laye or not laye the roddes before the sheepe hee had both moe and more strong Laban fewer and weaker And this I hope may suffice both for this place and this Chapter Chap. 31. In this Chapter we may consider generally The causes of Iacobs departure Euill words Chāge of coūtenāce Gods cōmandemēt The manner of the same together with Labans following The couenant betwixt Iacob and Laban PArticularly First these wordes that Labans sonnes speake Iacob hath taken away all that was our father c. together with the countenance of Laban that was not towards him as in time past and let vs note these things in them and by them First and formost the nature of this worldly trash and pelfe how the loue of it seuereth and sundreth neere and deere friends maketh them dislike greatly one of an other and remoue dwelling so farre a sunder that seldome or neuer they meete agayne A most wofull effect of such a cause and a most horrible corruption in vs that should ouerrule such earthly affections Secondly how nothing contenteth a couetous minde as long as he seeth an other man thriue by hym He would haue all and without he will neuer be pleased Thirdly how like to the father the children be all of them mutterers and murmurers against Iacob for the blessing that God voutsafed him And lastly how hote youth bableth out that which cooler age couereth and keepeth in Laban as bad in hart as they but yet he keepeth his toong and dissembleth so cannot the yong men doo their bloud is too warme and wily craft hath not yet possessed them 2 That Labans countenance was changed toward Iacob as the text sayth we see Quam difficile est crimen non prodere vultu How hard it is not to bewray in face what lodgeth in hart against any Vultus index animi The countenance declareth the minde and so heere 3 When Labans face is changed th●n Iacob of like be thinketh him of his Countrey though not presuming to attempt any returne without better warrant And wee may thus profit by it euen to consider how good it is sometimes to haue mens faces change that we may thereby the rather looke vnto better things as to the