Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	salvation_n	work_n	5,482	5	6.3075	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14001	Nevv essayes: meditations, and vowes including in them the chiefe duties of a Christian, both for faith, and manners. By Thomas Tuke, minister of Gods Word, at S. Giles in the Fields.; New essayes: meditations, and vowes.	Tuke, Thomas, d. 1657.	1614 (1614)	STC 24312; ESTC S105349	74,323	307

is the Church How precious therefore both to Priest and people should this Hammer and Fire bee in a true account thereof within their soules Of Good-deeds SVCH are good workes as are and are done according to the will of GOD reuealed For the rule of wel-doing is not our wils who are but seruants but the Will of GOD who is our Maister whose will is Iust and the Rule of Iustice GOD being able to will nothing but right and good seeing Hee is Wisedome Truth and Goodnesse it selfe And a thing may be according to His Will and yet not be done of him that does it according to it A good deed is ill done if it bee not done for maner as wel as for matter according to the Will of GOD. For if a man do that that is good and thinke it is euill that man doth sinne Not onely because hee thinkes that euill which is not euill but also because he iudging it to bee euill yet doth it Euen as a man may lye when he speakes the truth if he thinke that is a lye which hee speaketh when hee speakes it Againe if a man do that whereof he doubteth and is not perswaded of the lawfulnesse thereof hee sinnes For whatsoeuer is not of Faith is sinne And finally though a man do a thing that is good yet if hee do it not to GODS Glory but for his owne or for base respects and not in way of obedience to GODS Commandements hee questionlesse commits a sinne A good man onely can do a good deed For an euill tree cannot bring forth good fruite and a corrupt fountaine can send forth no wholesome water Good deeds are necessary to saluation as the way to the Kingdome but not as the cause of reigning They are not the causes of saluation but the workes and testimonies of them that are to bee saued And they are not the matter nor forme of faith but they are true effects vndoubted tokens and vnseparable companions of true Faith and of true Charity if well performed For Faith and Charity are not idle and vnfruitfull but labourious and full of goodnesse And though our wel-doing be no cause of our Blessednesse yet it shall not want a reward but as wee doe abound therein in this world so shall we exceed in glory in the world to come The more wee flourish in fruit in this life the more wee shall flourish in felicity in the life to come But some haue beene heard to say they can do no good deeds they haue no riches they are but poore These are deceiued thou hast not a penny hast thou a prayer Thou hast no goods to giue hast thou good counsell Thou canst do no deeds of comfort hast thou any words of comfort Thou hast no bread hast thou a blessing Thy legs are lame thou canst not go well thy hands are lame thou canst not worke well hast thou a good tongue canst thou speake well There is no man so poore but he may benefite his neighbour one way or an other If any way it is a good deed if hee do it well And GOD accepts any thing a cup of cold water if there be no better the widdowes Mite euen any thing haire to the building of the Tabernacle a pin to the dressing of his Bride And suppose a man do a good deed to a wicked man yet if hee do it not for his wickednesse but either because he is a man or that hee may win him vnto goodnesse or shew himselfe a follower of GOD who is kind vnto His enemies and doth good euen to the wicked surely hee doth a good and shall not loose his reward And say that a man should bee kinde vnto some hypocrite thinking him to bee a Saint because hee could not discerne his simulations being so cunningly carried yet shall the benefactor bee rewarded of GOD Who regards his affection and seeth his heart and will recompense him according to his loue and not according to the condition of the party which did not deserue it If a mans benesicence proceeds of benevolence and bee performed in the name of CHRIST to the glory of GOD it shall neuer want a recompence For GOD is not not iniust to forget the labour of our loue and as men sow so shall they reape as they brue so shall they drinke Our gifts shall bee recompensed with glory our paines with pleasures our labours with life Do well and haue well Liue well and die well Hee that doth well to the Seruant for the Maisters sake shall be sure to receiue a reward from the Maister Himselfe It shall neuer be said that hee that was kind and louing to the Childe is vnkindly and hardly dealt with of the Father Let vs not therefore bee weary of wel-doing for in due season wee shall reape if wee faint not Of the knowledge of God ALL Men affect knowledge by a certaine instinct of nature How vnmanly a vice then is it to affect the ignorance of GOD our Maker Ruler and Redeemer Whose Nature Beauty and Perfection doth more excell all the world then all the world excels the meanest creature that is in it Wee study to know the nature and perfection of things that are by farre lesse worthy to be knowne Yea sometimes wee will search into things forbidden and sometimes take paines to know that which is not worthy of those paines Except wee know GOD how shall wee take Him alone to bee our GOD and not defile our selues with idols Vnlesse wee know Him how shall we loue Him how can we trust in Him how can wee serue Him Do men loue that they know not Will a man serue hee knowes not whom Will a man make account of that the worth or vse whereof is vnknowne vnto him Or will a man acknowledge and beleeue in one hee knowes not Wee are spirituall Priests and Princes is it for a Priest to bee ignorant of his GOD Doth it become a King to bee ignorant of the KING of Kings who set the Crowne on his head and put the Scepter into his hand Euen beasts and birds know their owners keepers feeders and is it a seeemely thing for man whom GOD hath made their Lord to bee ignorant of Him by whom they liue and moue and haue their being and long of Whose mercies it is that they are not consumed To know GOD rightly is a note of GODS people They shall all know Mee from the least of them euen to the greatest of them saith the LORD and an infallible argument of blessednesse This is life Eternall that they know thee the onely true GOD and IESVS CHRIST whom Thou hast sent who is very GOD blessed for euer On the contrary affected ignorance of GOD is the brand of wicked men who say vnto GOD Depart from vs for wee desire not the knowledge of Thy Waies This ignorance exposeth a man to the iudgements of GOD whose wrath is kindled by this sinne The LORD hath a controuersy with the inhabitants

brings great commodity I haue heard a fellow say sometimes he cares not for any man he feares no mans displeasure What doth this discouer but pride and folly foolish pride and proud folly There is no man almost but he may do the best man good or the greatest harme Hath not a flye choakt a man was not a raskall the death of the great French King And yet the fellow feares no body cares for no body When pride is in the wit is out They say when they spleene swels the body pines and whiles a caske is full of winde it is voide of wine So we may truely say the soule prospers not vertue is in truth a stranger whiles the heart doth swell with pride and abounds with arrogancy and selfe-conceitednesse In one word there are none better then the humble there are none worse then are the proud and as honor followes the humble so perdition waites vpon the proud Of Hearing and Speaking IT is good counsell which Saint Iames doth giue Be swift to heare and slow to speake GOD hath giuen a man two eares but one tongue thereby teaching vs to heare more and to speake lesse The eares Hee hath made open without a couer but Hee hath inclosed the tongue within a double fence the lips and the teeth thereby shewing that we should be quicke and swift to heare and slow to speake GOD hath giuen a tongue to euery beast that is voide of reason but the faculty of speaking onely vnto man to whom Hee hath giuen an vnderstanding spirit whereby Hee would instruct vs that reason should rule our wordes and that our tongues should not runne before our wits And Hee hath made our eares Erect to heare heauenly things and not hanging downe like Blood-hounds as if they had beene made to heare earthly things or lies and errours which come out of hell it selfe The eare serues to learne with the tongue serues to teach with a man learnes not with his tongue nor teaches with his eares There is a time saith Salomon to keepe silence and a time to speake A fooles bolt is soone shot but a wise man will consider what he speakes whereof when where why how and before whom And his words vttered in season are like Apples of Gold with pictures of Siluer their inside is better then their outside but both good Some speake very much not because they haue the Art of speaking but because they want the skill to hold their peace He that knowes not how to hold his tongue knowes not how to vse his tongue Hee is the onely skilfull man that knowes when to speake and when to hold his peace Either a man should not speake or speake to purpose Either he should be silent or his words should be better worth then silence Three things are very commendable in a man Wisedome in the minde a certaine Manly modesty in the countenance and a well gouerned silence in the speech Simonides and Xenocrates were wont to say that they neuer repented them of their silence but that they were sorry sometimes for their speeches If men did well consider that life and death is in the power of the tongue and that in many words there cannot want iniquity and that an account must one day bee giuen of euery idle word certainely they would not so abuse their tongues as they doe to swearing and lying to taunts and slanders to cursing and rayling to wantonnesse and vanity neither would they bee so vnreuerent in the House of GOD as they vse by babling whispering seeing they shold come thither to pray and not to prate to vse their eares and not to abuse their tongues Nothing is ours longer then wee vse it well Our tongues are not ours if wee doe abuse them but our enemies for whom wee vse them when wee do abuse them An euill tongue comes from an euill heart For were the heart good the tongue could not bee naught A messenger which a man sends to his neighbour may lie or reuile and speake euill and deliuer a false errand whether the man that sent him will or no or though hee thinke not of it or meane cleane contrary but a mans owne tongue which is the messenger or interpreter of the heart can say no other then the heart doth bid it Euill must bee minted in the heart before it bee vttered in the tongue A good heart causeth a good tongue and a naughty heart a naughty tongue Of painting the face IF that which is most ancient be best then the face that one is borne with is better then it that is borrowed Nature is more ancient then Art and Art is allowed to helpe Nature but not to hurt it to mend it but not to marre it for perfection but not for perdition but this artificiall facing doth corrupt the naturall colour of it Indeed GOD hath giuen a man oile for his countenance as Hee hath done wine for his heart to refresh and cheere it but this is by refection and not by plaister-worke by comforting and not by dawbing and couering by mending and helping the naturall colour and not by marring or hiding it with an artificiall lit What a miserable vanity is it in a man or woman beholding in a glasse their borrowed face their bought complexion to please themselues with a face that is not their owne And what is the cause they paint Without doubt nothing but pride of heart disdaining to bee behind their neighbour discontentment with the worke of GOD and vaine glory or a foolish affectation of the praise of men This kind of people are very hypocrites seeming one thing and being another desiring to bee that in shew which they cannot bee in substance and coueting to be iudged that they are not They are very grosse Deceiuers for they study to delude men with shewes seeking hereby to bee counted more louely creatures then they are affecting that men should account that naturall which is but artificiall I may truely say they are deceiuers of Themselues for if they thinke they doe well to paint they are deceiued if they thinke it honest and iust to beguile men and to make them account them more delicate and amiable then they are in truth they are deceiued if they thinke it meete that that should bee counted GODS worke which is their owne they are deceiued If they thinke that they shall not one day giue account vnto CHRIST of idle deeds such as this is as well as of idle words they are deceiued if they thinke that GOD regards not such trifles but leaues them to their free election herein they are deceiued Now they that deceiue themselues who shall they be trusted with A man that is taken of himselfe is in a worse taking then he that is caught of another This selfe-deceiuer is a double sinner he siones in that hee is deceiued hee sinnes againe in that he doth deceiue himselfe To bee murdered of an other is not a sin in him that is