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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14612	The contrition of a Protestant preacher, converted to be a Catholiqve scholler conteyning certayne meditations vpon the fourth penitentiall psalme, Miserere / composed by Iames Waddesworth, Bachlour of Diuinitie in the Vniversity of Cambridge, & late parson of Cotton, and of Great-Thorneham in the County of Suffolke, who went into Spaine with the Kinges Maiesties first Embassadour-Legier, as his chaplayne ...	Wadsworth, James, 1572?-1623.	1615 (1615)	STC 24924.5; ESTC S2953	166,461	144

thou giuest as a nurse and to worke what thou commandest as a laborer For Salomon calls him sluggarde who hides his hande in his bosome will not put it to his mouthe not so much for meate as to performe with his hande what he speakes with his mouthe And thus let vs folowe S. Peters aduise As euery one haue receiued grace so to employe it towardes others in grace of speache grace of action that as the holy ghoste appeared in fashion of a tongue so allso he is called in holy scriptures Digitus Dei the finger of God our Sauiour saying he caste out diuells by the finger of God that is by the vertue of the holie spirite which is a finger of action as well as a tongue of speache that as our coūtryman venerable Bede hath written a Treatise teaching men to speake or expresse their mindes by the signes motions of their fingers as we vse to talke with dumbe me● so we shoulde learne according to our English phrase to handle our tongues well i. by the workes of our handes to make good the wordes of our tongue For otherwise that accusation of Ieremy will fall vpon vs mendacium operatus est we haue wroughte alye whiles our bad actions doo falsefye our good speches or when we doo good for hypocrisy not for sincerity it is a monstrous lye because ordinary lyes are spoken but such a lye is wroughte operatus esi mendacium a lye with a wroughte latchet which may be seene Contrarywise a true seruante of God one who will teach his fellowe seruantes the iuste complete will of his maister he must learne Salomons lesson Read my lawe as the apple of thine eye vidz with attention And write it on thy fingers namely in execution so the prophet saith the worde of our lorde was made in the hande of Aggaeus where he mentioneth making of it in his hande for reuealing of it to his knowledge because our knowledge is vayne without practise as in Geometry the Mathematiques one quarter of an howres practicall demonstration will make you to vnderstand more then a whole weekes theoricall study and as the 7. planets giue more influence then the fixed starres because the one are fixed in their spheres and the other haue their peculiar motions for influence procedeth from lighte motion not from lighte alone and therfore we must like S. Ihon Baptiste as well burne mooue in heate of charity as shyne stand still in lighte of faith Not as the Lacedimonian of the nightingall to haue a sweete voyce only and nothing else Nor Iacobs milde voyce Esaus roughe handes Nor as Agis said of a witty Sophister that when he helde his peace he had nothing good in him Or as Stratonicus cōming by a fountyen asked of the inhabitantes nexte it whether the water were good they answered we vse to drinke of it Thē saith he it is like to be naughte for your faces complexions seeme to be corrupted iudging of their founteyne by the operation effectes therof as we likewise shall be discerned by our deedes what is in the founteyn of our hartes WHAT BE THE WAYES OR PROCEEdinges of our iustification what faith doth teache vs in these wayes Sect 5. 1. WHerfore least penitent or thirsty men shoulde drinke of corrupted founteynes I will directe as many as I can to the cleare waters of healthfull doctrine whose springes are only within the boundes of the Carholique churche I will teach the wicked thy wayes vidz such as haue bene in wickednes of sinne or of heresye I will shew them thy wa●es of iustification 2. I will teach them that somtime thy lawes and thy wayes are called iustifications praying with Dauid I woulde my wayes mighte be directed to keepe thy iustifications 2. sōtime they are said to be iustifyed who are only declared to be iuste which is imputatiue righteousnes wherof Esay said wo be to you who doo iustifye the wicked for bribes 3. somtime for the first iustification or obteyning of iustice vnto a sinner wherof S. Paul saith whom God calleth he iustif●e●h 4. somtime for encrease or proceeding in further iustice which is called a second iustification of one allready iuste of which S. Iames speaketh concluding that a man is iustifyed by workes and not by faith only and S. Ihon willeth him who is iuste to be further instifyed 3. I will teach them that the end of our iustification is the Glory of God the saluation of our soules That the cheife efficient cause of our iustification is the Goodnes Mercy of God the efficient by-way of merite is the passion of Christe the efficient by-way of instrument vnited is the humanity of Christe the efficient by-way of instrument separate are the Worde Sacramentes their Administers The materiall cause or subiect of our iustification is the minde of man es●ecially the will wherin this iustice is wroughte remayneth The formall cause in habite intrinsecall is the habite of grace or charity infused in habite extrinsecall or exemplar it is the very iustice of our Sauiour Christe in which S. Paul admonisheth vs we shoulde beare the image of the celestiall man i. Christe as we haue borne the image of the terrestriall man Adam But the formall cause in Acte are good workes which in one respecte are the Effectes of our iustice and in another haue allso so efficiency in our iustification as likewise haue feare faith hope loue repentance all which laste as dispositions preparing our minde will doo euery one in some sorte iustifye I will teach them that faith necessary to iustification is not to be restreyned only to the promises of Gods mercy but it must beleeue all Truthe which God hath taughte And that faith is seated principally in the vnderstanding not in the will as a confidence for so it should be all one with hope And that in the vnderstanding it is a firme assent vnto all thinges which God propoundeth to be beleeued and not a knowledge of them 4. Touching the firste Our Sauiour in the holy Go●pells and in the Epistles and Actes of the Apostles they doo often require other pointes of faith to be beleeued beside the promises of mercy as that Ch●iste is omnipotent that he is the Sonne of God that he is God and man and the true Messias that he was crucifyed and rose agayne c. so all the other Articles of the Apostles Creede whatsoeuer the Caluinistes say to the contrary are poyntes of justifying faith w●thout beleefe wherof no man can be saued and yet moste of them perte●ne to other matters then to promises of mercy 5. Touching the second that faith is an assent of the vnderstanding in beleefe not a confidence of the will which perteyne● to hope and therfore S. Paul saith that in Christe Iesu we haue truste and accesse in confidence through his faith therfore faith is not a

truste or confidence but the cau●e of truste and confidence which we get throughe faith And S. Augustin saith Credere nihil aliud est nisi cun assensu ●ogitar● to beleeue is no●hing else but to thinke of a matter with assent therunto And S. Bonauenture maketh a double certeinty one of faith in the vnderstanding anothe● of hope in the will By the fi●ste we beleeue firmely as true all propositions of Gods worde in generall and by the second we haue good confidence in the particuler application of those thinges which may perteyne to our selues as good for vs For attingimus Deum we are joyned or doo reach vnto God only by our vnderstanding and our will in our vnderstanding is faith and because our will considers thinges eyther as juste and so we loue them or as p●ofitable and so we desire them therfore in ou● will is both hope expecting our heauenly profitable Good ●harity louing all that is equally just And so we haue the 3. Theologicall vertues faith hope and charity 6. In the thirde poynte Faith is not a distincte knowledge but an obedient assent captiuating the vnderstanding to the obedience of faith for where there is a playne knowledge of truthe it needeth not to captiuate the vnderstanding to obedience Therfore the Apostle twice reckoneth knowledge faithe as two seuerall giftes of God and the common phrase is oportet discentem credere A learner must beleeue viz such thinges as he doth not or cannot vnderstand S. Hilary said It hath rather a rewarde then neede of pardon to be i●norante what thou beleeuest as in the mistery of the Trinity Saint Prosper alledging those wordes of scripture Excepte you beleeue you shall not vnderstand collecteth thence that faith procedeth not of vnderstanding but vnderstanding cometh f●om faith and S. Augu●tin accordingly prayed credam vt intelligam non intelligam vt credam o Lorde let me beleeue that so I may vnderstand not by vnderstanding to beleeue w●erfore faith going before know●edge is not all one with knowledge For firste there is apprehension next is Assent which twoo togeather make faith and thirdly is knowledge n●w in ●arte and hereafter fully when fides shall be vides when we shall knowe as we are knowne 7 Note al●so that this apprehension is ey ther indistincte and in grosse or it is euident and particuler this laste is neither necessary nor enoughe vnto faith the firste is necessary but not enoughe for both of them must haue Assent Therfore if a country-man or oth●r ignorante playne soule doo giue his firme Assent to that which he apprehendes but grossely he hath faith wheras a heathen philosopher or other cunning Clarke ●houghe he haue neuer so cleare an apprehension yet he hath no faith if he haue not assent and credite to that which he vnderstandeth wherfore faith consisteth more in Assenting obedience then in vnderstanding knowledge 8. Likewise this Assent is double eyther grounded on reason and the euidence of the matter or vpon the authority of the Teacher The firste may be called knowledge but the latter is properly faith So saith S. Augustin That which we vnderstand we ● we it vnto reason but what we beleeue vnto Auctority And yet thus thoughe faith be not knowledge yet is knowledge both profitable to encrease out loue of God and commendable in them who desire so to profite And therfore with Dauid I will teach the wicked in matters of faith what to beleue yeilding their Assent to the infallibility of the churche and in matters of knowledge how to vnderstand by illustration of argumentes grounded vpon reason for these are the wayes of God and of certeyn truthe which if they be not sensibly demonstrable to fleshly eyes yet are they euidently credible to spirituall hartes Thus I will teach thy wayes which are thy iustifications HOW MANY OTHER PATHES DOO LEAD vnto the wayes of iustification and that we are not iustifyed by faith only Sect. 6. ANd the vngodly will be conuerted vnto thee How shall a wicked heretique or ignorante man learne thy wayes of truthe By obedient faith How shall an vngodly Catholique or a lewde sinner be conuerted vnto thee in a good life By iustifying faith It is faith which beginnes first to iustifye a sinner and secondly allso the iuste shall liue by his faith In matter of our iustification alwayes faith must be one yet only faith doth neuer iustifye Neither firste as the only Disposition vnto iustice nor 2. as the only formall cause of our iustice nor 3. as the only encreaser or preseruer of our iustice 2. Luther on the Galathians once said that faith is our formall iustice for which a man is iustifyed making faith an essentiall cause of our iustification But since all protestants reiect that saying and make it only a bare instrument as a hande receiuing an almes and so to iustifye vs only relatiuely Yet touching the concurrence of other vertues and good workes the Electorall Wittembergians or softer Lutherans following Melancthon with whom herein concurreth Caluin they require the presence of good workes as necessary signes and fruites of faith yet denying them to haue any efficiency vnto iustification But the Saxonians and harder Lutherans following Illyricus deny any necessity of good workes to iustification either in presence or in efficience alledging these sayinges of Luther Faith doth iustefye without and before charity and in his disputation whither workes auayle to iustification he auoucheth That faith excepte it be without the least workes doth not iustefye nor is faith These and many other be their particuler dissentions among themselues thoughe against Catholiques good workes they all conspire That only faith iustifyeth 3. But the Councell of Trent beside faith which is the firste Disposition requireth allso Dispositions of feare hope loue penitence a purpose of vsing the necessary Sacramentes and a purpose of a new life in obseruing Gods commandements The firste then is faith as S. Paul saith It behooueth him that cometh to God to beleeue that he is and that he is a iust Iudge and a punisher of euill and a mercifull father and rewarder of good Out of the one procedeth nexte feare which likewise as well as faith is an introduction or disposition to iustification For Ecclesias saith He that is without feare cannot be justifyed and Esay saith From thy feare we haue conceiued brought forthe the spirite of saluation 4. Then from beholding of mercy and rewarde thirdely groweth Hope which likewise doth iustefye as the Apostle expressely speaketh we are saued by hope and in the psalmes often They shall be saued de●iuered because they hoped in God Fourthly after hoping for Good foloweth ●oue of the Benefactor which loue is before remission of sinnes eyther in time if it be an imperfecte loue only beginning or in nature if it be perfecte in all ou● harte abounding as our Sauiour said to S. Mary Magdalen Manie sinnes are

of is aucthority Especially when we go about any parte of his religious seruice let vs seriously suppose we come more particulerly into his presence then let vs consider him present as one of greatest maiesty and then let vs consider him present as one of the Best goodnes on the other side then let vs acknowledge our selues before him as exceeding vnworthy creatures and allso then let vs acknowledge our selues before him as maruelous wicked and malicious enemyes that so we may reuerenc● and feare his majesty as Greatest and with hope and loue praye vnto his Goodnes as Best especially humbling and confounding our selues before him as wonderfull lewde enemyes and vnworthy base creatures 4. Yet herein let vs take comforte o my soule as well as feare for as he is the Greatest to be feared so he is the Best to be loued And as he seeth all so he seeth not as man seeth his giftes of nature are admirable but any one gifte of his grace as S. Thomas saith is of more value then all his giftes of nature in the whole worlde therfore we will doo reuerence before thy majesty and before thy Goodnes we will sing prayses o lordè thou seest not as man seeth neither imperfectly to be deceiued taking good for euill nor partially to be corrupted by fauor or affection thine eye is not cruell in malice but mercifull euen in justice if we seeke to hide our faultes thou seest and doost punish if we humble our selues as Dauid here before thee then thou beholdest vs with pity 5. If we sinne before men many wil say why doth not fire come downe from heauen to chastize such wickednes But as Calicratidas hauing a prisoner whom his enemyes hated and a great summe of mony desidered to be deliuered vnto them to the end they mighte torment and kill him as they desidered thoughe Calicratidas wanted mony to pay his army yet he would not sell his captiue to their malice wherupon saith Cleander who was a Capteyn of his counsell surely if I were Calicratidas I woulde sell this prisoner for this mony the other wittily replyed In sooth so woulde I if I were Cleand insinuating the difference betweene a base couetous minde and a noble generous spirite In the same maner because our lorde is not of ignoble disposition like Cleander but much mor● heroycall then Calicratidas therfore with a munificent kingly minde he suffers our faultes rewardes vs with benefites when men would haue deliuered vs to the diuell he granteth pardon to much euill committed before him where men woulde take sharp vengeance for one worde of reproche thoughe spoken behinde their backes And in this sense Iob pleadeth vnto his pitifull eye saying Are thine eyes of fleth or d●ost thou see as a man seeth that thou shouldest seeke my iniquity and searche out my sinne so let vs say o lord we hope well to finde fauour in thy face for thine eyes are not vnmercifull nor doo they exaggerate our faultes as men being offended rather thoughe it doo aggrauate my sinne to haue bene committed before thee yet this doth cōforte my soule because I doo knowe thee a most heroycall lorde and a gracious God full of pity not like malicious men reuengefull in cruelty OF DIVERSE WAYES BY WHICH OVR lorde is justifyed and may be said to ouercome when he is judged Sect. 6. 1. VT iustificeris in sermonibus tuis vincas cum iudicaris That thou maist be iustfyed in thy wordes maist ouercome when thou arte iudged They that desire any benefite of kinges vse to alledge their passed merites or future ability in his seruice but of thee O God I aske mercy without merite only for mercy sake I suffer misery I abhorre my iniquity I see confesse my sinnes therfore haue mercy I haue principally-offended thee and thou hast promised pardon and passed thy worde to forgiue euery penitent therfore haue mercy that so thou maict be iustifyed in thy wordes and if any woulde doubte of the truthe of these promises that allso thou mayst ouercome such when thou arte iudged in their mistrustfull discourses 2. If directly thou shalte auouch that I all men are sinners absolutely thou shalte ouercome in this plea all mē who dare trauerse their enditemēt shal be found lyers thou shalte be iustifyed Or thus my sinne may be an occasion of thy greater bounty and iustification not causally but consequently thy iustification reckoned for an effecte not my sinne accompted for a cause so here is placed this coniunction vt that which is allso vsed by our Sauiour in the same sense saying sitt downe in the laste place that he coming who inuited thee may say freind sitte vp higher where he meaneth not to teach fayned humility to sit lowest to the end to be aduāced for such counterfet humility were indeede worse then ordinary pride but our Sauior foretelleth that so it will folowe succede that if we be sincerely humble we shall certeinly be exalted not to be so intended by vs but it will be so órdeyned of God And so S. Paul alledgeth these wordes concluding that our wickednes doth more manifest commend the iustice of God And so we may say I haue sinned o lorde before thee vnto thee and by how much more my sinnes are greater by so much the more thou haste occasion to magnifie thy mercy in my pardon to testifye to all the worlde the truthe of thy promises and against any mistrustfull or murmuring censurer to prooue thy selfe an vndoubted a gracious Iudge 3. O lorde thou haste sworne vnto thy seruante Dauid that of the fruite of his loynes thou wouldest set the Messias on his throne althoughe I haue sinned greiuously because I haue hartily repented yet let it appeare that thou hast forgiuen my sinnes and wilte still accomplishe thy former promises that so in respecte of doubtefull weakelinges thou maist be iustifyed in the assurance of thy worde and maist ouercome all misdeeming enemyes in their enuious imaginations who otherwise will iudge me as a reprobate or blaspheme thee as a promise breaker 4. Or else we may construe it thus o lorde thou haste threatned temporall publique punishment against me some paraduenture knowing me to be great in thy fauor yet ignorante of my great sinnes if they should see me so afflicted not knowe howe I haue offended it may be they woulde wonder or murmure or take some other scandall wherfore be it knowne to all the worlde that I haue sinned and hauing demerited all those punishments which shall come vpon me let it appeare that I am faulty and thou arte iuste both iustifyed in thy wordes accomplishing what thou haste threatned and allso maist ouercome in proofe that thou haste threatned punished me duely if any shoulde judge or censure thee rashly Thus o my soule let vs humble our selues for our sinnes and giue glory to God in his iustice thus said