Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	law_n	work_n	2,920	5	6.2264	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19332	A warning for worldlings, or, A comfort to the godly, and a terror to the wicked set forth dialogue wise, betweene a scholler and a trauailer / by Ieremie Corderoy, student in Oxford.	Corderoy, Jeremy, b. 1562 or 3.	1608 (1608)	STC 5757; ESTC S123358	95,926	364

pardon for our sinnes of him If any man flatter himselfe that God will pardon him notwithstanding hee hath not a willing mind and do not his endeauour to be reconciled to his brother and satisfie him for his wrong done vnto him He maketh God a lyar who cannot lye and he shall find but too late that that which he foresheweth he will do and will indéed performe And furthermore marke well after what manner God will iudge all men Vnto the mercifull men god will say I was hungry thirstie naked and in prison ye refreshed me cloathed me ye visited me For in that they did these things to the distressed mēbers of Christ they did it vnto him But vnto the vnmercifull he will say I was hungrie thirstie naked sicke and in prison and you refreshed me not cloathed me nor visited me Heare marke well his iudgement on the vnmercifull men He condemneth them because they gaue not of their owne vnto other men néeding their helpe if he will condemne those who haue lesse sinned much more will he condemne those V●de interpraetes in Luc. 16.25 who haue more gréeuously sinned For his iudgements are iust Now these testimonies which I haue alleaged are prophesies foreshewing in what manner God will iudge all men and all prophesies in the scripture shall as truely be fulfilled as God is true I conclude therefore that he which restoreth not his vnlawfull gotten goods hauing time occasion opportunitie and ability cannot inherite the kingdome of God Trau Why pray did Christ dye in vaine shall all bee condemned who fulfill not the commaundements If they shall I shall haue fellowes ynough to goe to hell with me For you hold that none euer fulfilled the commandements Stu. What a strange question is this to aske whether Christ dyed in vaine I maruaile what you thinke of the death and passion of Christ It should séeme that you thinke that Christ therefore suffered that men might more freelye sin This is to make Christ to approoue sin beware of this errour He suffred to a cleane contrary end that wee being fréed from the bondage of Sathan and the rigor of the law might serue him in holines and righteousnes all the daies of our life Luk. 1.74.75 1. Pet. 2.24 and be not deceaued in this point also You must know that the benefite of Christs passion doth not extend it selfe to all kinds of sinners Psalm 103 17.18 Rom. 8.1 Mat. 19.28 But onely to such who doing their endeauour to kéepe the commaundements of God Yet notwithstanding are ouertaken with sinne who stumble and fall into sinne Pro. 24.16 but not willingly lay still in sinne and not vnto those who willingly continue in sinne Nay they who know Christ and his doctrine if they endeauour not to liue according to his doctrine that is endeauour not to liue godlye they are so farre from enioying the benefite of his passion concerning the life to come as that it were better for them neuer to haue known it then after they haue known it 2. Pet. 2.21 to turne from the holy commandement giuen them And vppon this reason our sauiour sayd vnto the man who had béene diseased Eight and thirtie yeares Ioh. 5.14 when he had cured him Behold thou art made cleane sinne no more least a worse thing happen vnto thée Signifying thereby that the more graces we haue receaued of the Lord if we notwithstanding wee haue receaued them continue in our wickednesse shall be guiltie of greater damnation then if we had neuer knowne or receaued his graces So that you may not imagine that Christ came to frée vs from the obseruation of the morall lawe or suffred for the sinnes of men that they might the more fréelye sinne without danger of damnation But if you will beléeue Christ himselfe he requireth in his disciples greater and perfecter obseruation of the morall law then did the Scribes and Pharisies require of the Iewes Mat. 5.17.20 and without all question a serious endeauour to obserue the morall law is so necessary to saluation that without it no man can be saued For albeit repentance and good works be not primary causes of our saluation Yet are they secondary causes and meanes of our saluation Mat. 5.20 Ier. 26.3 Luk. 13.3 and as there is a necessitie of the primary causes to our saluation So also there is a necessitie of the ordinarie meanes to saluation without which no man can bee saued Though indéed I must confesse Act. 3.19 Ioh. 5.29 Arist phis 8. text 5. et Metaph. 5. c. 2. q. 9. secūd Fo●se et 8. phis c. 5. et Metaph 12. Vid. Kek. f. 147. tractatu de causis that there is a greater necessitie required of the primarie causes to saluation then of the secondary causes or meanes Because God who is the prymary cause of our saluation is tyed to no secondary meanes But he may and doth saue many without either actuall fayth or repentance after an extraordinarie manner as the children of the faithfull dying before the yeares of discretion But secondary causes haue no force without the ayde of the primary cause No man can haue a true faith or repentance without the operation of the grace of God The wicked may be sory for that they haue done They may beléeue that their sinnes shall be forgiuen But except they haue the spirit of regeneration whereby their persons are first accepted of God and whereby they first loue God such repentance and faith are not accepted of God Tra. You confesse then that God can and doth saue many without actuall faith and actuall repentance that being so it doth not follow that necessarily I am a reprobate though I dye with the intent neuer to restore my Farme againe And surely if there bee a God his mercie is greater then his iustice as you all teach I will relye vpon his mercy if he call mee to iudgement and not on my repentance and good workes I hope to bee saued by that extraordinarie way of sauing whereof you speake in which neither faith nor repentance is required And indeed I now remember you acknowledge that one of the theeues which were crucified with ch ist was saued after this manner Stud. Albeit God saueth many men after an extraordinary manner because he is not tyed to ordinarie meanes Yet he saueth after this manner onely those vnto whome the meanes of ordinary saluation hath not béene reuealed Many both in the time of the old lawe and also since the time of the gospell haue liued where they neuer hard of the doctrine of Moses for some of them liued before the time of Moses and some since the time of the passion of Christ Perkins in his reformed Catholike Point 16. haue liued where the gospel of Christ was neuer preached So that they could not haue that explicitam fidem required in the word of God Hooker lib. 5. sect 22. Luke 11.31.32 Yet God of his goodnesse

Ps 129.2 For albeit God knoweth all the thoughts of mens harts long before they are yet because hee hath appointed a generall day of iudgement wherein he will iudge euery man according to his workes Ier. 17.10 he will stirre vp such occasions vnto all men whereby by their workes they shall manifest what is in their hearts that he may reward euery man according to his workes Now whereas you say that he is an ill master of a familie who hauing good and bad seruants in his house will grace doe good vnto the bad and deale hardly with the good and frowne on them your Comparison holdeth not because the dutie of mā is prescribed vnto him what he ought to doe reason the lawes both humane and diuine doe bind vs to doe good especially to those that doe well and punish those that doe ill and who so doth not this offendeth But you must consider that God is aboue all lawe If hée of his bountie will bestow his blessings on the wicked who deserue them not if he cause the sunne to rise as well on the wicked as the iust he offendeth not may he not doe with his owne what séemeth best vnto himselfe he may shew mercy to whome hee will without breach of lawe or iustice Againe if he lay afflictions on the good their sinnes deserue more punishment then euer any suffered affliction here on earth What if he send trouble on thē to trie whether they will murmur against him or with patience indure those things which they know commeth on them by the appointment of God is hee therefore vniust who by these meanes maketh their patience other vertues to shine more gloriouslie Trau In this your answere to free God from being the Author of sinne which is only and properly euill you lay the fault on the free will of man who willingly doth disobey the wil of his Maker But I take this for no answere for if God who as you affirme foreseeth all things and is omnipotent and able to preuent all euils to come Why did he giue man free will the which he knewe he would abuse to his dishonour and his owne hurt Why did hee not make him so firme that he should not haue beene able to sinne Stud. As wel might you find fault that God made man as that he gaue him fréewil fréewill and reason are the greatest gifts vnder the sunne wherby only man excelleth all other creatures whereby he is made able to doe those things which are acceptable to his maker If you take away fréewill so that man shold not be able to transgresse the law of his Maker Wherin should he be any whit better then fire which naturally burneth and can doe no other Zanch. lib. 5 cap. 1. Thes 2. de natura Dei Muscul in locis com tract de li. arb Pet. Mart. in loc com tract de lib. arb sect 23 or from the sunne which naturally shineth and can doe no other take away free will and you take away al vertues The excellency of frée will consisteth in embracing vertues and eschewing and resisting euils Take away frée wil from man and you take out of man the image of God For as God cannot be constrayned so neither the frée will of man no creature hath power to cōstrain it Take away frée will from man and you take away the meanes of attayning to the ioyes of heauen no man can trulie beléeue nor vertuouslie liue but by frée will Ioh. 8.36 God hath giuen man frée will to dignifie him for by the meanes of frée will man in some sort abtayneth euerlasting blisse For albeit no man is able to doe any good work without the special grace of God Aug. lib. 50 homil 14. Tom. 10. lib. de grat lib. arb c. 17. to 7. tom 10. de verb. Apost serm 13. Bed in Ep. ad Rom. ● 3 in fin cap. yet man is not herein méerely passiue as a sword with then only cutteth when man striketh with him but is no agent or doer of himselfe but when the will of man is perswaded by the operatiō of the holy Ghost to work those things which please God he doth it willingly and vseth his naturall faculties Bar. m. 2.2 Tho. Aqui. quaest 10. art 1. se●uent Perkins in his reformed Catholike in the point of free wil. for the performance of it he laboureth taketh paines in it although the holy Ghost be the principal and efficient cause of euery good worke without whome no mā can worke any good worke yet is it Remota causa a remote cause from which actions vsually take not their name and denomination But commonly à proxima causa from the néerest cause of any effect The Sunne cannot giue light except God continue him in his naturall vertue Vide Keker man lib. 1. de causis subordinat syat logicae sol 144. the fire cannot giue heate except God giue and continue in it his vertue so to doe God is the primary cause of these vertues yet wee say not when the Sunne shineth or the fire heateth that God giueth light or God heateth But the sunne giueth light and the Fire heateth so man by frée will beléeueth in Christ and by a godly conuersation endeauoureth to make his election sure but by the working also of the holy Ghost Trau Well I grant that free will is an excellent quality in man but why did God giue Adam a lawe which he knewe hee would not keepe but through his free will breake it had it not beene for this law all things had beene well Stud. Why doe you think it reason that when God had bestowed on man free will whereby hee had power either to honour his Maker or dishonour him at his will That Adam should be left free without punishment if he would hauing power to doe it bee vngratefull to God or dishonour his Maker Is it ill to be bound to doe well hauing power absolute to performe it as Adam had Doe Princes ill who make good laws for their common wealth which they know will somtimes be broken The lawes which Princes make for the good of their common wealth are very many in number Some very hard to bée obserued the weaknesse and frailety of men since the fall of Adam is now very great yet you cannot iustlie finde fault with Princes for making many good lawes without which a common wealth cānot stand though they knowe they will be broken much lesse can you iustly find fault with God who gaue but one lawe to Adam such a law as was very easie to be obserued neither was he hindred with any frailty as we are but was endued with excellent graces wherof we haue not as yet tasted Besides this as God foresaw the fall of Adam so did hee prouide in his mercy and not for any desert of man a remedy for it euen his only begotten sonne Iesus Christ for a redemption for our sinne that we by

of the scripture sith prophane histories testifie this same Here you sée an other great commoditie ariseth vnto mankind by these things which you call euils For by these extraordinarye punishments men are mooued to fly vnto God for succor yea euen wicked men who otherwise in their security neuer thinke on God but continue still in their wickednesse Whē Ionas fled by sea from the presence of God as he thought God stirred vp a great tempest then the Marriners prayed to their Gods then they prayed seriously and from thyir hearts without hipocrisie Otherwise in prosperity they seldom carelessely and for fashion or custome sake repeate the words of ordinarye prayer without thought of God Now though these euils as you terme them are grieuous for the present time yet considering the profit they bring vnto man as namely they cause men to flie vnto God and séeke succor and ayde at his hande they cause vs to pray sincerely hartily and ardently vnto God they cause vs to enter into examination of our former life wherein wée haue offended God and mooued his wrath against vs though these things seem grieuous and fearefull for the time yet cannot they properly be termed euils considering that profit which they effect in man Pilles and potions are vnpleasant and for the time cause those that take them to be sick yet no man will terme them euils wée séeke to the Phisition for his aduise although we know that which he prescribeth wil be bitter and vnpleasant yet we refuse them not we acknowledg our selues beholding vnto the Phisition who prescribes them vnto vs and great reason we should doe so for by phisicke though vnpleasant we recouer health being impaired and also preserue our bodyes least they fall into diseases and should not we acknowledge our selues bound vnto God and be gratefull vnto him for these gentle remembrances which you falsely call euils who when we haue forgotten our dutie towards him by these vnexpected and fearfull thunders tempests infection of the aire strange diseases and such like are put in minde of the wrath of God against our sinnes that wee might repent amend our liues which who so neglecteth heapeth vp to himselfe a heauier wrath against that day of iudgement because hée regardeth not the gentle corrections and remembrances of the Lord. A fourth vse of these fearfull thunders stormes windes and tempests infection of the aire strange diseases and consuming pestilence 2. Peter 3. verse 3.4 is to confute such as you are for it is prophesied of Saint Peter and verified by you and a great many else that in the last daies there will come mockers which will walke after their owne lust say where is the promise of his comming namely Christs comming to iudgement for since the fathers died all things continue alike as frō the beginning such is the nature of the wicked that if God extraordinarily shew not his power sometimes by punishings but still continue his blessings they thinke that those blessings which they enioy come not of the goodnesse of God but by course of nature but whē some fearefull extraordinarye euent come to passe they are constrained to acknowledge that there is a God aboue that which they call nature able to do things aboue contrary to nature causing oftētimes scarcity of fruits when the whole yeare before hath béen seasonable and contrariwise great plenty store when it hath béene an vnseasonable yeare Now albeit some particular haue sustained harm either by thunder lightnings tempests or such like extraordinarie euent yet hath it béen for the good of the whole that others séeing the seueritye of God and his extraordinarie worke with feare reuerence might acknowledge his great power yet no particular who haue sustayned losses by such euents can iustlye complaine against such punishments because no man euer sustained more then his sinnes deserued vniustly therfore you cal these euents euils sith soe many great good effects are wrought by them you may call them mala paenae which indéed are not euils but the execution of Gods iustice Tra. Yea but you shall not thus shift me off I will directly prooue there are euils in the world properly tearmed euils which if I doe it followeth that there is no such God as you imagine for God as you say is omnipotent and in him is the perfection of all goodnesse either therefore God would take away all euils in the world and cānot or else can and will not or neither will nor can take them away or lastly can and will If hee would and cannot then is he not omnipotent and therfore no God if hee can and will not he is not as good as may be and therefore no God If he nether can nor will then is nether omnipotent nor most good If he can and will then should there be no euils in the world but there are euils as the sins of men which as you say God hateth if hee hateth them why doth he suffer them to be Nay which is farre worse why are they who most sincerely thinke there is a God and therefore seriouslye obserue his wil and commandements yet of all men are most miserable in this world most afflicted most contemned and vilefied as the experience of all ages can testify and on the contrarie they who haue beene most wicked haue aboue all other men liued most prosperouslye all their life long What an excellent man was Cato who all his life long continually labored to expel vice out of Rome yet what a miserable life liued he alwaies hated and oppugned by the cheefest men of Rome and after his death was no way honored according to his worth although hee had spent his whole life onely in seeking to doe his common wealth good What a notable man was Pompey for his heroicall minde and noble vertues surnamed the Great who euen of his enemies and men of other nations was acknowledged to be a man of excellent vertues Yet especially in his latter daies what a troublesome life liued he What an vnworthie end had he and after his death no waies graced On the contrary base vitious Licinus a notarious flatterer Barbar to Augustus was dearlie beloued of the Emperour Augustus graced by the Senators of Rome all his life liued most happilie and after his death was dignified with a maiesticall tombe Insomuch that Beroaldus i●steth at it Marmoreo Licinus tumulo iacet at Cato paruo Pompeius nullo credimusiesse deos Licinus a vitious base flattering Barber laeth in a maiesticall tombe Vertuous Cato lieth in a little tombe great Pompey hath none at all and can wee thinke there are Gods What a noble minded Roman was Brutus who spent his whole life in defence of the liberties of his countrey sustained the hatred of all wicked Tyrants yet at length was he ouerthrown by Caesar an an farre worse then himselfe though he confidently expected the aide of his Gods hauing a good cause on his side the