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	good_a	work_n	5,591	5	6.3844	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10133	Iacobs vovv, opposed to the vowes of monkes and friers The first volume in two bookes; of the Holy Scripture, and euangelicall counsels. Written in French by Mr. Gilbert Primerose, minister of the word of God in the Reformed Church of Burdeaux. And translated into English by Iohn Bulteel minister of the gospel of Iesus Christ.; Voeu de Jacob. English	Primrose, Gilbert, ca. 1580-1642.; J. B. (John Bulteel), d. 1699.	1617 (1617)	STC 20390; ESTC S112003	232,060	268

in se sernasse noe eam imposuisse Apostolis noque sub voto ab ipsis fuisse inceptam Eu●●gelica seu Apostolica docet historia sed contrarium euidentius Manifestat Pope Iohn the 22 who according to the opinion that they haue conceiued of Popes could not erre q Ibid. c. 4. Cum ●●ter assertio●●● huiusm●di pertinacem cum scripturae sacrae contradicāt expressè deinceps erroneam fore censendam baereticam de fratrum nostrorum consilio hoc perpetuo decla●amus edicto affirmes the same so farre forth that he pronounceth that the contrarie opinion is contrarie to the Scriptures erronious and heretical and makes a perpetuall Edict and Decree for it IX These Counsels saith Be●armine are workes but a Counsell is not a worke It is that which perswades or disswades the worke the one goeth and m●rcheth before as the cause the other commeth after as the effect Iethro gaue good counsell to Moses concerning the gouernement of the people his cousell was one thing that which Moses did according to his counsell was another thing sometime the counsell is giuen and there followes no worke Christ gaue a good counfell to the Church of Laodicea who made no account of it Reuel 3.18 r 2 Sam. 17.23 Achitopel hangd himselfe seeing that the counsell of Chusai was preferred before his owne These examples doe shew plainely enough that Counsell is not a worke He adds that the Counsell of perfection is a good worke If that were so the Law of God which is the perfect rule of euery good worke would make mention thereof X. He distinguisheth betweene Counsell and Precept saying that Counsels are better and more difficult to bee kept then Precepts are Falsely and fondly for there is no one Counsell but is easie to be obserued And there is no Precept the perfect keeping whereof is not impossible There are now ad●ies some Monkes and Friers which eate no flesh ſ Hieron aduers Jouian lib. 2. The Pyth●goreans did not cate any thing that did moue or liue The Priests of Egypt seruing their false gods did abstaine from flesh and wine did eate bread rarely did not eate eggs and mill●e saying that eggs were liquid flesh and milke was blood of another colour The Gymnosophists did nourish and sustaine themselue with apples and rice In Crete the prophets of Iupiter did abstaine from flesh and all sodden meates t Philo Iudaeus The Essens amongst the Iewes did taste of nothing before Sun-set some of them fasted three daies other some sixe daies without taking of any refection when they did eate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread and salt was their onely meate and cleare water their onely drinke Their table was pure of al beasts hauing bloud What order amongst all the Monkes leades so austere a life The Monkes and Friers of these daies doe abstaine from marriage The Priests of Egypt neuer had to doe with women The Essens also did abstaine from them Many Fiers liue poorely beg their bread and possesse nothing What doe they which the Cynick Philosophers haue not done before them u Hieron aduers Iouian lib. 2. Antisthenes sold all that he had distributed it vnto the poore reseruing nothing for himselfe but his cloake to couer him His Disciple Diogenes did we are two cloakes against the cold had his bag and wallet for his granarie his bottomlesse tubbe for his house his bread for his trencher the palme of his hand for his cuppe hee had nothing but that which he got by begging and did reserue nothing till the morrow whence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A carelesse man who is onely for the present day that cares not for the morrow We haue found among the Heathen not in Cloysters men keeping and obseruing Counsels exactly Let them but name vs one man liuing in Monasteries which hath exactly kept the Commandements It is a Counsell to enter into a Monastery and become Monke The great number of them which become Monkes and the multitude of Priests which liue without lawfull wiues is an apparent demonstration that there is nothing more easie to be done then that It is a Commandement x Matth. 5.48 to loue our enemies Now experience shewes that there is nothing more hard then this it being the highest degree of the loue of Christ y Rom. 5.8 10. which died for his enemies Therefore we may easily see that the Commandements of God are better and more difficult then all ●●eir Counsels XI The second difference betweene Precepts and Counsels is that a Precept is generall prescribed and giuen vnto all a Counsell is particular giuen and belonging onely to some Thomas Aquinas in his small Treatise of this subiect and set downe in the ende of the Pastorall Letter is of a contrary opinion and iudgement and striues with might and maine to proue by the Scriptures and Fathers Pag. 10. ve 11.12 that it is a generall doctrine propounded to the whole world and therefore we must take the Counsell giuen vnto the young man as if God himselfe had propounded to all according to that which our Sauiour saith vnto his disciples z Mark 13.37 What I say vnto you I say vnto all c. What saith Thomas Aquinas Is it not the doctrine of the Church of Rome that single life is a Counsell as the Apostle saith I giue Counsell concerning virgins 1. Cor. 7.25 but the Apostle giueth this Counsell vnto all if it be a Counsell a 1. Cor. 7.7 I would that all men were euen as I my self To marrie to auoide fornication say they is an indulgence or Counsell and to this end doe they apply the Apostles words b 1. Cor. 7.6 I speake this by permission or Counsell not of commandement This Counsell also is generall for hee ordaines e 1. Cor. 7.2 that to auoide fornication let euery ●●n haue hit owne wife and let euery woman haue her owne husband Therefore this second difference is vaine and of no moment XII In like manner the third and fourth differences are of no moment For though the Counsels of men are arbitrable and put to the choice and freewil of him to whom they are giuen to doe them deferre them or leaue them The Counsels of God are not left to mans discretion and wil but carrie with them a necessitie and binde vnto punishment those which reiect them as much as Precepts doe For when God speakes the seruant must hearken if he doe it he shall receiue a reward of free grace if he do it not he shall be iustly punished being a thing most iust that the creature which hath not vouchsafed to follow the Counsell of his Creator the childe that of his father the seruant that of his master man who is but a worme the Counsell of his God all mightie all wise wholly good should be disdained and contemned of him driuen and thrust out of his house and cast into vtter darkenesse where

Ephesians y Ephes 2.8.9 By grace are yee saued through faith and that not of your selues it is the gift of God not of workes lest any man should boast referring not our iustification only but also our saluation it selfe vnto the grace of God which we imbrace by faith and excluding from the causes of our saluation our workes without exception yea them which the faithfull doe otherwise hee would not say least any man should boast although hee intendes not to esteeme them or make them vnprofitable and of no vse For saith he z Ephes 2.10 we are his worke-manship created in Christ Iesus vnto good workes which God hath before or deined that we should walke in them A sentence that Saint Bernard vnderstood well when he termed the workes of Saints a Bernard de gratta libéro ar●itrio sub finem viam regni non causam regnandi The way to the Kingdome not the cause of the Kingdome Auant then and farre from vs let all those be that wil diuide and share out the saluation betweene the grace of God and our good workes that say vnto him with the Pharisee b Luk. 18.11 God I thanke thee that I am not as other men are extortioners vniust adulterers we will be humble and referre vnto him all the glory of our saluation in his beginning in his middle in his ende and sing vnto him with Dauid c Psal 115.1 Not vnto vs O Lord not vnto vs but vnto thy name giue glory for thy mercie and for thy Truths sake CHAP. VI. I. The fourth Argument None of the Saints hath euer kept perfectly the Law II. Because they are renewed but in part as it appeares III. By the example of those which were before the Law as of Abel Noah Abraham Isaac Iacob IIII. And by the example of Iob V. By the examples also of them that were vnder the Law as of Moses Aaron their Sister Marie and of all the Priests VI. Item by the example of Dauid VII Of Salomon Ezechias Iosias Daniel and of Esdras VIII And by the Confession of the whole ancient Church BE a 1. Cor. 11.1 ye followers of me euen as I also am of Christ Hee will haue vs to imitate him but with an Euen as not absolutely but conditionally euen as hee imitated Christ and not otherwise for in him there was in the most holiest that haue beene from the beginning of the world there hath been in those that are there is in those that shall come hereafter there wil be things that are not to be imitated but to be abhord not to doe but to eschew and auoide their sinnes b Rom. 11.32 Hieron ad Ch●esiphontem for God hath concluded thē al in vnbeliefe that he might haue mercy vpon all Wherefore to shew that in him alone there is no darkenesse and that in the most holiest there are many cloudes of error which darken their vnderstanding that he is the alone holy onely iust onely good and that all the holy and iust men haue their noblest parts altered by the corruptiō of sin he hath permitted the most approued amongst them the most cherished and beloued of him to slip and fall into the pit of sinne and would that they themselues were his Heralds his Clerkes to publish to write downe their owne sins and the sinnes of their forefathers c Rom. 3.19 That euery mouth may be stopped and all the world may become guiltie before God and that God alone d Rom. 3.26 might be found iust and the iustifier of him which beleeueth in Christ Iesus who alone e Isai 53.9.1 Pet. 2.22 did no sinne neither was guile found in his mouth who alone hath beene able to protest in truth that f Iohn 14 30. The Prince of this world commeth and hath nothing in me being g Basil in Psal 5. much for a man if hee can say hee hath but little and but few things in mee This is our fourth argument whereby we will clearely proue that there hath neuer been any Saint in whom all his old infirmitie hath beene in such wise consumed but that during the dayes of this his perishing life he hath fought an intestine and inward battaile with the same in the which he hath sometimes fainted and fallen downe and hath neuer preuailed in such sorte that he hath beene able to free and exempt himself wholly from sinne h Basil in homil de poenitent I accuse not therefore the righteous but I glorifie God who alone hath been able to prouoke his enemies with this defiance i Iohn 8.46 which of you conuinceth me of sinne Wee reprehend the errour we beate and throw downe the tower and turrers of pride which our Monkes haue built and reared vp thinking to skale Paradise by their workes not commanded not due it being euident and well knowne by the examples of the Saints of old in comparison of whom the most holiest of these times the most retired of our Monkes and Friers are but dung that they are farre from that perfection of those workes that are due II. If Adam had not violated the commandement of his Lord and God and had remained obedient vnto the heauenly mandate he had reserued vnto his owne heires the prerogatiue of a naturall innocencie saith Saint k Ambrosaed Iren. epist 71. Ambrose but affecting to attribute vnto himselfe that which he had not receiued to be like him that had created him he was stript and depriued of that which he had receiued he lost his drachme or piece of siluer and departing from his Fathers table to eate husks the bread of swine he fel vnder and came within the power of the Prince of darkenesse from being able not to sinne to not being able but to sinne hauing lost altogether the libertie of his counsell after he had sold deliuered and inthrald himselfe to him that had guld and cousoned him In this state hath he begotten men in his owne likenesse after his image all which are borne tainted with his pollution and stained with the bands of his death-bringing slauerie and bondage from which seruitude the elect children of God are released and deliuered by him which hath said l Iohn 8.36 If the Sonne shall make you free yet shall be free indeede In this life not to consent vnto sinne and not to walke after their lusts in the life to come not to sinne not to couet at all It is the glorie of Heauen of the heauenly Ierusalem m Reuel 21.27 that there shall in no wise enter any thing that defileth It is the vanitie and shame of the earth that she cannot beare in her bosome any Saint that is not harried and troubled with the fierce and sauage law of sin that hee may say n Prou. 20.9 I haue made my heart cleane I am pure from my sinne For o Gregor Nyss de beatitudin Orat. 6. sin is conceiued borne increaseth and endeth

then as the seede of God remaines in him that is borne of God hee commits not sinne but in as much as there are tares and darnell in him he sinneth In like manner Saint Austin We are saith he the children of God and the children of this world n August de Peccator merit lib. 2. c. 8. Per quod filij dei sumus per hoc peccare omnino non possumus per quod adhuc filij saeculi sumus per hoc peccare adbuc possumus By that whereby wee are the children of God wee cannot sinne after a sort c. By what wee are the children of the world we can yet sinne In another place hee expounds this sentence by another where the same Apostle saith o 1. Iohn 4.7 Loue is of God and euery one that loueth is borne of God and knoweth God p August de gratia Christi contra pro lib 1. Cor. 2.1 According to this loue saith hee this sentence may bee better vnderstood He that is borne of God doth not commit sinne and thinkes not on euill Therefore when a man sinnes he sinnes not according to charitie and loue but according to lust according to which he is not borne of God Their resolution and answere is that man as he is regenerate cannot sinne and sinnes not as he is not regenerate he sinnes VI. We adde a second answere He sinnes not malitiously and with a full and whole consent of the will he makes not a trade of sinne q Psal 1.1 He walkes not in the counsell of the vngodly nor standeth in the way of sinners nor sitteth in the seate of the scornefull The Scripture termes such as spend their dayes in wickednesse r Mat. 7.23 workers of iniquitie Å¿ Prou. 4.16.17 They sleepe not except they haue done mischiefe and their sleepe is taken away vnlesse they cause some to fall for they eate the breade of wickednesse and drink the wine of violence The man that is borne of God is no such man for the seede of God the gift of regeneration that is in him preserueth him from sinnes committed by insolency and arrogancie that he neuer withdrawes himselfe from Gods loue and from faith His sinnes are sins of infirmitie and he commits them vnwillingly ouercome by some sudden passion of the flesh as it happened to Dauid and Saint Peter when the one committed adulterie and murder the other denied his Master and Sauiour for the spirituall man warring against the flesh it oftentimes borne downe but the blowes he receiues makes his courage to swell so that he riseth vp incontinently and returnes to the combat armed with flame and fire hee buckleth and grapleth with his enemie and angrie with himselfe to haue been thus foiled he beates his brest and cries Haue mercy vpon me miserable sinner as Dauid did he goes speedily out of Caiphas house and weepes bitterly and returnes with the Saints as Saint Peter did he is like vnto that braue Romane Captaine Marcellus who though often beaten did alwaies returne to the combat could not endure to be ouercome neuer gaue ouer neuer left his enemie in rest till he had ouercome him The seede of God that is in him giues him alwaies courage and strength After this manner saith Saint Iohn t 1. Iohn 5.18 We know that whosoeuer is borne of God sinneth not but hee that is begotten of God keepeth himselfe and that wicked one toucheth him not CHAP. XIII I. The seuenth Obiection All God workes are perfect II. The first Answere That which God doth perfectly man comprehends it imperfectly III. The second Answere God perfectth not our regeration but successiuely and by degrees IIII. The third Answere All the workes which God makes alone are perfect but he makes good workes in vs and by vs. V. The last Obiection If good workes are sinnes we must not doe good workes VI. We must doe good workes and for what cause VII Good workes are not sinnes VIII Notwithstanding are not perfectly good because they are tainted and soiled by the flesh XI God forgiuing the regenerate man the imperfection of them accepts of them for Iesus Christ his sake X. According to his mercie and not for our merit THis should content the most contentious but because they seeke themselues and not the truth of God in their disputations nothing can content and satisfie them Obiection 7 And therfore they obiect againe that all Gods workes are perfect as it is written a Deut. 32.4 He is the rocke his worke is perfect Regeneration and the good workes that flow from thence are workes of God they are therefore perfect and if perfect then they which doe them keepe perfectly the Law II. I answere to this obiection three manner of waies First that which God doth perfectly is imperfectly comprehended of vs we are alwaies children alwaies disciples and do learne imperfectly and with great difficultie the perfect lesson of our Master The documents and precepts of Iesus Christ were perfect b Iohn 15.15 All things saith he that I haue heard of my Father I haue made knowne vnto you but the Apostles could not conceiue and vnderstand them but successiuely by little and little one after another and had neede after their regeneration that the c Luk. 24.45 Lord should open their vnderstanding a new that they might vnderstand the Scriptures and that yet after all he should send the comforter which saith he is the holy Ghost d Iohn 14.26 he shall teach you all things and bring all things to your remembrance whatsoeuer I haue said vnto you e Iohn 16.13 and will guide you into all truth III. Secondly although that which God doth is perfect in his degree ranke and that our regeneration is perfect in regard of the perfection of parts he works but successiuely by degrees in vs because that being a free agent he doth al things in all men according vnto the counsell of his good will To be borne deformed blind crump-shouldred a cripple c. is a defect an imperfection in comparison of Moses that was f Acts 7.20 borne exceeding faire yet notwithstanding he which is so borne is the worke of Gods hands and a perfect worke in that perfection which the eternall wisedome of God hath intended to conferre and giue him God who created our first father created him a perfect man in the full measure of age and stature but he hath determined that all they which descend from him should be borne babes and should grow from age to age vntill they came to mans estate the first age being imperfect in comparison of the second and so consequently vnto the declining age g Eccles 12.3 When the euill daies come and the yeeres draw nigh when thou shalt say I haue no pleasure in them Notwithstanding euerie age is perfect in his degree Euen so it fareth with vs in regard of our spirituall new birth h 1. Pet. 2.2 First