Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	eternal_a	good_a	work_n	4,394	5	6.6946	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87510	A mixture of scholasticall divinity, with practicall, in severall tractates: vvherein some of the most difficult knots in divinity are untied, many darke places of Scripture cleared, sundry heresies, and errours, refuted, / by Henry Ieanes, minister of God's Word at Chedzoy in Sommerset-shire.; Mixture of scholasticall divinity, with practicall. Part 1	Jeanes, Henry, 1611-1662.	1656 (1656)	Wing J507; Thomason E872_3; Thomason E873_1; ESTC R202616	347,399	402

and the glory thereof be given yet it is never the sole or totall meritorious cause Because alwayes with the merit of Christ there concurreth some worke as the merit of congruity or condignity of him that receiveth grace or glory c. Here it is in terminis affirmed that the passion of Christ is not a solitary totall meritorious cause and the reason alleadged is Because there is farther requisite the concurrence of our merits therefore by consequence it is affirmed that our supposed or pretended merits are conjoyned with Christ's in a way of coordination Because a totall or solitary cause excludes onely coordinate and not subordinate causes A second shift that Hosius Cajetan and others mentioned by Vasquez have to cleare this their doctrine of merit from dishonouring of Christ's merits is the union of the godlie with the person of Christ Whence there redounds unto their good workes a greater worthinesse of eternall life then of themselves they would otherwise have They are knit unto Christ as members unto the head as branches unto the vine and so are as it were reputed one person with Christ And consequently their actions and good workes their merits are looked upon as the actions good workes and merits of Christ himselfe For Christ hereupon as an head hath an influence upon them as members and so worketh and meriteth in them Whereupon Every godly and righteous person may not onely say with the Apostle Paul I live yet not I but Christ liveth in me Gal. 2.20 But also I merit yet not I but Christ meriteth in me And to prove all this they alleadge a saying rife in their Schooles That our workes besprinkled with the bloud of Christ and washed with the merits thereof doe become worthy of heaven and it's happinesse and this saying they might perhaps ground upon Revel 7.14 Where it is said of the saints that they washed their robes and made them white in the bloud of the lambe But Vasquez hath sared us the labour of confuting this evasion In primam secundae tom 2 disp 214. cap. 7. pag. 810. Good workes saith he receive their value and worthinesse from the person immediatly and formally productive or elicitive of them and not from the person giving grace and assistance for the performance of them and therefore our good workes have noe worthinesse of desert or increase thereof derived from the worthinesse of Christ our head and this he doth not barely dictate but prove by three reasons 1. Otherwise it would follow that our workes were of infinite value Because Christ from whose grace they proceed is of an infinite dignity Secondly Our good workes would be condignly meritorious of justification for others And Thirdly they would merit in the utmost rigour of justice according unto not onely a proportionall but also an absolute equality between the merit and the reward Which are things disclaimed by those Papists that are yet most rigid and stiffe patrons of the merit of our beggarly and polluted observations Having thus cleared the doctrine of the All-fulnesse and infinitenesse of Christs satisfaction and merit from the Papists both abuse and opposition of it I shall in the next place proceed unto some practicall application of the point It may serve as a motive unto humiliation and as a ground of consolation 1. Then here is a motive unto humiliation for sinne for the fulnesse of its obliquity and infinitenesse of its guilt or demerit is sufficiently and clearely demonstrated from the fulnesse and infinitenesse of Christs satisfaction for it And therefore there is nothing that can with halfe that justice challenge such a deepe measure of our teares and sorrow as they O the spots and blemishes of our Originall Corruptions and actuall transgressions must needs be filthy beyond all expression seeing nothing could wash them away but the unvaluable bloud of the immaculate lambe of God There was no satisfying of Gods justice for them appeasing of his wrath against them no redemption of our soules from them no possibilitie if we speake in order unto Gods ordinate power of the healing of them but by shedding the heart bloud of him who was over all God blessed for eve by his obedience that reached even so farre as a cheerfull submission unto a most painefull and ignominious death And from this now let us thus aggravate the hainousnesse of our sinnes Surely they must needs infinitely displease and provoke God seeing he expects so ample a recompense for them The stench of them must needs be extreamly noysome and offensive unto the nostrils of God For nothing could quiet and appease him but that costly perfume of which the Apostle speakes Eph. 5.2 His son giving himselfe for us an offering and sacrifice to him for a sweet smelling savour O that thraldome must needs be most miserable and intollerable from which there is no ransome but by so inestinable a a price Those diseases are deadly unto the healing of whic there is requisite so precious and divine a medicine Those wounds must needs be deepe and dangerous unto the cure of which there is necessary so rich a balsome as out-weighs in worth millions of worlds Secondly This fulnesse of satisfaction and merit in Christ's humiliation is a ground of consolation for from it we may inferre 1. a perfection of his office that he assumed for us 2. a perfection of his influence upon us 1. A perfection of his office that he assumed for us the Captaine of our salvation was made perfect through his sufferings Heb. 2.10 and Chap. 5. vers 8 9. that is as touching his office 1. Such was the worth of his sufferings as that by them he accomplished finished an fulfilled that worke which he was to performe for us here on earth a full satisfaction of Gods justice a perfect expiation of our sinnes Luk. 13.32 John 17.4 Iohn 19.30 Secondly He was by his sufferings perfectly and fully qualified and fitted for discharge of those duties that are to be done in heaven for us He was by them qualified as with compassion towards us so with merit towards his father As his owne experience of sufferings was a motive unto sympathy with us so the value of his suffering● was an argument of prevalency with his father If he aske for the pardon of any sinne he can plead that he hath fully satisfied God's justice for it If he crave for any mercy favour grace in the behalfe of his members why he hath paid for it unto the utmost farthing An intercession that is backt with an infinite merit must neeeds be very forcible and prevailing 2. From this fulnesse of Christs satisfaction and merit we may inferre a perfection of Christs influence upon us It is said of the gifts and sacrifices under the law that they could not make him that did the service perfect as pertaining to the conscience Heb. 9.9 Now this is spoken of them as compared with the sacrifice of Christ in a comparison of dissimilitude The deny all

crowned him in the day of his espousalls and in the day of the gladnesse of his heart Diodati according to the letter this is meant of Solomon who was the figure of Christ for when Solomon was married he had no father and his mother was shee that did set the regall crowne upon his head having procured it for him 1. King 1.16 and put on his nuptiall garments But in respect of Christ by Mother is meant the Father who crowned him as Cant. 8.5 Ps 110.1 Phil. 2.9 Secondly wee may hence be exhorted unto diverse dutyes regarding Christ faith in him feare and confession of him obedience prayer and conformity unto him First faith in him our Saviour having mentioned the doctrine of his Soveraignty all things are delivered unto me of my father Math. 11.27 He draweth from it vers 28. this exhortation Come unto me all yee that labour and are heavy laden and I will give you rest that is believe in mee and I will give you the rest of satisfaction and consolation Iohn the Baptist having Ioh. 3.35 spoken of the extent and universality of Christs dominion he presently subjoyneth verse 36 the reward of faith and punishment of unbeliefe first the reward of faith He that believeth on the Son hath everlasting life that is as Cajetan expounds it habet eam velut in semine he hath eternall life seminally he hath the root and cause of it a promise of it an interest in the purchase of it a possession of the beginning and first fruits of it Secondly wee have the punishment of unbeliefe and that as the but now mentioned Cajetan analyseth the words is twofold poena damni poena sensûs the punishment of losse and the punishment of sense first the punishment of losse hee that believeth not the Son shall not see life that is shall not enjoy life Secondly the punishment of sense or Torment The wrath of God abideth on him where againe as the same author observeth we have the perseverance and dominion of the punishment of unbelievers First the perseverance or permanency of their punishment the wrath of God abideth Isa 54.8 Secondly the dominion of their punishment the wrath of God abideth on them dominium poenae significatur ex praepositione super saith Cajetan It shall not be in the power of the damned to divert their thoughts so much as one moment from the consideration of their torments Christ Jesus having told the Jewes that the father had committed all judgement unto him Iohn 5.22 he presently deduceth herefrom the safe and happy condition of all such as believe in him vers 24 Verily verily I say unto you he that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life Secondly from this fulnesse of Christs authority wee may be exhorted unto a feare of him If Christ be our Master where is his feare Mal. 1.6 whom should we feare if not him that hath all power given to him in heaven and in earth that hath all judgment committed to him who is able to destroy both soule and body in hell Math. 12.28 And this use the Apostle Paul makes of this doctrine Phil. 2.9,10,11,12 God hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow c. and that every tongue should confesse that Jesus Christ is Lord c. wherefore my beloved c. worke out your owne salvation with feare trembling with a feare of reverence and humility towards God the author of salvation with a feare of care caution prevention and eschewall towards hell and damnation the opposite of salvation Thirdly from hence we may be exhorted unto a bold and undaunted profession of him why should we be afraid or ashamed to confesse him who hath all power given unto him in heaven and earth The Apostle Peter deriveth the answer of a good conscience from Christs exaltation his resurrection ascension into heaven sitting at the right hand of God and the subjection of Angells authorityes and powers to him 1 Pet. 3.21,22 And some think that this answer of a good conscience is the answer of confession of which the Apostle speakes before verse 15 16. Sanctify the lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of the hope c. having a good conscience c. Fourthly we may hence be exhorted unto obedience to him for he is a Lawgiver able to save and destroy and hath in a readinesse to revenge all disobedience 2 Cor. 10.6 Josephs exaltation was thinke many a type of Christs Gen. 41. v. 41 42 43. Pharaoh set Ioseph over his house or Court and over all the land of Aegypt God hath set Christ over his house the church in a speciall way over all the world in a generall way The putting of Pharaohs signet upon Iosephs hand the araying of him with vestures of fine linnen the putting a gold chaine about his neck were but dark and weak figures of that surpassing glory honour wherewith in his exaltation his humanity was crowned Pharaoh made Ioseph to ride in the second charet Christs humanity is next and second in authority unto the Deity There were certain officers that cryed before Joseph bow the knee And it is the duty of all ministers of the Gospell to cry before Christ unto their people to bow and bend the knees of their heart unto him but if they should be silent and remisse in their duties the greatnesse of his authority invites and bespeakes such a submission for he hath all power given unto him in heaven and in earth how obedient were those souldiers which were under the Centurion in the Gospell I am saith he a man under authority having souldiers under me and I say to this man goe and he goeth and to another come and he cometh and to my servant do this and he doth it Math. 8.9 Christ even as man is under the authority of no creature but hath a generall jurisdiction over all creatures in heaven and earth but if he say to this man go he standeth stock still if he saith to another come he never moves out of his place he sayth to us his servants doe this and we obstinatly omit it The Apostle Peter asserts the dependency of the answer of a good conscience upon Christs resurrection ascension and soveraignty 1 Pet. 3.21,22 and by this answer of a good conscience some understand the readinesse of a renewed and sanctified conscience to conforme unto the commands of God and indeed is it not fitting for every good conscience to be subject unto him unto whome Angells authorities and powers are made subject to say unto him as Samuel was directed by Ely Speake Lord for thy servant heareth 1 Sam. 3.9 or as David expresseth himselfe Ps 27.8 When thou saidst seek ye my face my heart said

This physicall power is againe twofold of a principall or instrumentall cause It is agreed on all hands that the manhoood of Christ hath not such a physicall power of working miracles as belong's unto a principall cause God alone doth great wonders Psalm 136.4 It is only the ſ Suarez in ter part Thom. tom 1. disp 31. Sect. 4. authour of nature that hath power above nature In every miraculous worke the lawes of nature are as it were broken and therefore no creature can after this manner worke as a principall Agent But he alone who is above all the lawes of created nature and can worke upon all things per modum Imperii aut efficacis voluntatis by way of command or effectuall will If he say let there be light there is light Gen. 1.3 He can command the light to shine out of darknesse 2 Cor. 4.6 All the controversy then is concerning such a physicall power as is instrumentall and here Capreolus Cajetan Ferrariensis Suarez Gregory de Valentia and others maintaine that it worketh miraculous and supernaturall effects as a physicall instrument of the Deitie Against them out of Vasquez in primam part Thom. tom 2. disp 176. cap. 3. and others I shall shape this following argument When any thing is assumed to be an instrument unto any effect there is not only the relation of an efficient and effect between the principall cause and the effect but also betwixt the principall cause and the instrument because the effect issueth or proceedeth from the principall cause by the instrument And the instrument doth that really and truly which before it did not Now if there be in the effect any such relation of emanation from and dependancy upon the instrument then it is either out of the nature of the instrument or else by some change wrought in the instrument Now to apply this unto our purpose If the miracles and other supernaturall workes wrought by Christ carry the relation of an effect unto Christs humanity as a physicall and proper instrument why then this reference is either according unto the nature of Christ's humanity considered in it selfe or else by vertue of some new change wrought in the humanity 1. They themselves will confesse that it is meerely by the will and good pleasure of God and therefore not by any naturall vertue of the humanity If they say that it is by some superadded vertue whether permanent or transient it matters not Why then I demand Whether this superadded vertue be naturally in it's owne nature considered in it selfe proportioned or utterly disproportioned unto any thing in these miraculous and supernaturall effects If it carry no naturall proportion unto any thing in them why then it selfe will need a new and farther elevation and the communication or derivation of it unto the humanity will be alltogeather uselesse to elevate it unto such a height of activity as is pleaded for If you say of this superadded vertue that it hath any naturall proportion unto something in these miraculous and supernaturall effects why then it hath also some previous action naturally proportioned unto something or other in them and what that is could never yet be by any assigned or so much as imagined What previous action was there in any thing in the clay or spittle that carried any the least naturall proportion unto any thing in the restoring of his sight that was borne blind Joh. 9.6,7 What foregoing influence could there be in any thing in the voice of Christ naturally proportioned unto the reunion of the soule and body of Lazarus and the raising of him out of his grave Joh. 12.43,44 Vix concipi potest saith Suarez in tert part-Thome tom 1. disp 31. sect 5. pag. 485. quomodò aliqua qualitas sit ex natura suâ potens ad expellendos Daemones curandos omnes morbos uno momento sine resistentia non per alterationem aliquam sed per modum imperii neqúe naturali necessitate sed ad nutum humanae voluntatis It can hardly be conceived how any quality should be of it 's own nature powerfull to expell Devils and to cure all diseases in one moment without resistance not by any alteration but in a way of command not by naturall necessity but upon the beck of the humane will in Christ What he speakes of qualities may a fortiori be applied unto any transient motion stampt upon and received in the humanity All this discourse is built upon that of Aquinas part 1. quaest 45. art 5. A physicall instrument cooperates dispositivè unto the effect of the principall Agent And indeed with what reason can that be intitled a physicall instrument which hath no naturall tendency unto an effect and of it selfe contributes nothing at all thereunto Wool then cannot be a physicall instrument of cutting Neither Moses his rod of dividing the red sea Nor Rammes hornes of blowing down the walls of Jericho Here the sticklers for this physicall power have besides that concerning a superadded vertue already confuted two other evasions 1. Some suppose that the manhood of Christ may be elevated unto a physicall instrumentary efficiency of miraculous and supernaturall effects meerely by conjunction with and actuall subordination unto the vertue of the Godhead as the principall Agent without any power of agency seated in the manhood This conceit is opposed by Suarez in tert part Thomae disp 31. sect 6. pag. 493 494. and others upon this ground Because the progresse of an Agent or efficient unto its second act action presupposeth in it the first act an active power A forreigne power without it extrinsecally assisting of it will not serve the turne it must be a power intrinsecall unto the efficient either by way of identity or information The actions of God presuppose an active power in him by way of identity The actions of the creatures presuppose active powers in them that are qualities Indeed metaphorically and improperly we may be said to be able to doe that which we can procure to be done by our friends or by our money But to speake properly and physically no Agent whatsoever can be said to be able for an action so much as in an instrumentall way that hath not in it something that is a principle of such an action But now this subordination of the manhood unto the Godhead is meerely by extrinsecall denomination For as they state it it neither presupposeth nor addeth any active power unto the manhood that is formally intrinsecally in it The Vertue or active power of the Godhead subsists in the Godhead it selfe and is essentiall unto it and therefore the manhood cannot be formally and intrinsecally invested with it and consequently it cannot thereby beexalted to be a physicall instrument of miraculous and supernaturall actions of producing which it hath not in it selfe any active power Yea but say the fautors of this opinion an instrument workes not in its proper vertue but in the vertue of the principall efficient