Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	bishop_n	prince_n	23	3	5.6160	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09434	A godlie and learned exposition upon the whole epistle of Iude, containing threescore and sixe sermons preached in Cambridge by that reverend and faithfull man of God, Master William Perkins, and now at the request of his executors, published by Thomas Taylor, preacher of Gods word ; whereunto is prefixed a large analysis, containing the summe and order of the whole booke, according to the authors owne method, to which are further added, foure briefe tables to direct the reader ...	Perkins, William, 1558-1602.; Taylor, Thomas.	1606 (1606)	STC 19724.3; ESTC S100865	274,393	200

Balaam and Iudas but seeke carefully to haue our hearts truly seasoned with grace with the loue and feare of God which for the present will cause vs to decline euerie euill way yea to detest and hate euery sinne and for time to come with a resolute and constant purpose and endeuour neuer to offend God againe for otherwise a shew of some good things may often deceiue and delude vs and wee may perish for all them as Balaam did Lastly we are hence taught neuer to giue reines to our affections and desires but curbe crucifie and mortifie them carefully for if once they get head and bee yeelded vnto they will not easily be subdued nor suffer a mā quiet til he haue powred forth himself vnto all wickednes and so brought him into the high way of perdition And are perished in the gainsaying of Core In these words the Apostle laieth downe the sixth sinne of these seducers to vnderstand the meaning whereof consider two things first the historie it selfe secondly the application of it The historie is recorded in Numb 16. wherin Moses mentioneth three things concerning Corah first the cause of his sinne which was ambition and pride for Core being a Leuite affected the Priesthood of Aaron and Dathan and Abiram being heads of the tribe of Ruben stroue to take the gouernment of the people out of Moses his hand who was appointed by God as King ouer the Israelites Deut. 33.5 Secondly the sinne it selfe namely in this their discontentment they enterprised an insurrection against Moses and Aaron they stood vp against them contradicted and gainsaid them in their offices and charged them first that they vsurped authoritie and tooke too much vpon them and lifted vp themselues aboue the congregation without the Lord vers 3. and therefore they would not obey Moses commaundement vers 12. and secondly that Moses had dealt deceitfully with the people and onely in policie to make himselfe a King had promised them a land flowing with milk and honey whereas they saw no such matter nay rather hee had brought them out of Egypt to destroy them in the wildernes ver 13.14 Thirdly their punishment for their sin which was an horrible destruction vpon them and their companie being all of them partly swallowed vp of the earth partly deuoured by fire from heauen verse 32.35 Secondly the historie of Corah Dathan and Abiram is applied to these false teachers by way of comparison and they are compared in two things First as Core and his companie most ambitiously and proudly gainsaid Moses and Aaron so doe these false teachers the doctrine of the Prophets and Apostles Secondly as they were destroyed for their such resistance euen so shall these perish in their gainsaying of the truth Thus the meaning of the words is made plaine This Epistle was writtē for a warning vnto the last times euen vnto vs vpon whom the ends of the world are come and therfore that which is affirmed of these men is verified in sundrie sorts of men in this age For example first the Bishop of Rome is the next follower of Core for looke as Core gainsaid Moses and Aaron in regard of their lawfull authoritie so doth the Pope gainsay Christian Kings and Princes in striuing to take out of their hands all their power and authoritie in causes Ecclesiastical within their owne dominions nay herein he goeth beyond Core in that hee vsurpeth that power ouer them which the Lord hath put into their owne hands and so being inuested in their own persons most rightfully belongeth vnto themselues Secondly his shauelings and Masse-priests not onely gainsay and contradict Christ in his doctrine but also attempt to vsurpe his office in offring a real and proper sacrifice of attonement for the sinnes of the quicke and dead yea and wherein they strip Core they take vpon them to become mediatours betweene Christ and the Father in praying the Father that he would accept the sacrifice of his Sonne as hee did the sacrifice of Abel Thirdly of this sort are all Traytors and Rebels either Priests or Iesuits or other traiterously minded men at home or abroad who no otherwise than Core gainsay the ordinance of God and stand out in deniall or resistance of their lawfull and naturall Prince whom he same punishment shall assuredly finde out which consumed Corah and his companie in the end of their conspiracie Fourthly many amongst vs who professe the Gospel yet walke in the gainsaying of Core of whō some wil openly say they 〈◊〉 not what the Ministers speake whatsoeuer it is they will withstand it yea many wretched creatures who come to the Lords Table will not sticke to say that they hope to see the day when they shall bee hanged which argueth them to bee abetter● in the wicked conspiracie of Gore Lastly it were to bee wished that some of our students euen of Diuinitie had not a spice of this sinne of Core for within this sixe or seuen yeeres diuers haue addicted themselues to studie Popish writers and Monkish discourses despising in the meane time the writing● of ●hose famous instruments and cleere lights whom the Lord raised vp for the raising and restoring of true religion such as Luther Caluin Bucer Be●a Martyr c. which argueth that their mindes are alienated from the sinceritie of the truth because the writings of these the soundest expositors of the Scriptures raised since the Apostles are not sauourie vnto them yea some can reuile these worthie lights themselues which is a spice of Cor● his sinne 2. Doctr. Secondly hence wee are taught to beware of ambition and studie to bee contented with that condition of life wherein God hath placed vs not seeking things beyond our estate Dauid would not meddle with things beyond his reach Psal. 131.1 Paul had learned in euery estate to bee conted to be abased as well as to be exalted Our first parents in the ambitious conceit of further highnes fell from a most happie condition and brought ruine vpon themselues and vs their posteritie The vertue of contentation is indeed necessarie for al men but especially let students seeke it at the hands of God and the rather because that within these few yeeres diuers of them not possessing the benefit of this vertue being frustrated here of their expected preferments which they thought were due to their gifts haue departed away discontented and haue growne to resolution in heresie Papistrie treason● and most desperate attempts Now that euery man may learne to bee contented with his conditiō be it better or worse let him think well vpon these two considerations first that the present estate and condition of life wherin euery man is set by God is the best estate for him health is best in time of health and sicknes in time of sicknes riches when they are enioyed pouertie and want when the Lord changeth his hand life whilest he liueth yea and death it self is the best when as that change befalleth and all this is

him such princely gifts as it is said God gaue him another heart his heart was changed in regard of other gifts than formerly he had so when Dauid was annoynted King and when Samuel had powred the horne of oyle vpon his head it is said 1. Sam. 16.13 that the spirit of the Lord came vpon him which furnished him with gifts and graces both of regeneration and regiment also In like manner the Lord tooke of the spirit of Moses and put it on the seuenty Elders Numb 11.17 whereby they were furnished with gifts of gouernment and enabled to beare rule and iudge iustly as Moses was such titles therefore as these are not ascribed vnto them without iust cause Yea how can they be fitlier called than Glories seeing there is no greater glorie in earth than to supplie Gods roome and to bee enabled with gifts for the sufficient discharge of it Hence learne that it is lawfull for Princes to beare an outward pompe in diet buildings costly apparell and troopes of men for they are dignities and their dignitie being outward in regard of men they may maintaine it by outward pompe to procure more reuerence and awe of men thereunto So Agrippa and Bernice came with great pompe and entred into the common hall which pompe is not there discommended but rather approued as by the circumstances of the text appeareth Secondly Magistrates ought especially to honour God because he especially honoureth them this must they doe by discountenancing and punishing vice and by setting vp and maintaining true religion and vertue Thirdly being in Gods place they are to execute iustice without corruption or partialitie in the face and feare of God 2. Chro. 9.7 Seeing the iudgement is the Lords let the feare of God bee vpon you take heede and doe it Deut. 1.17 Ye shall haue no respect of persons in iudgement but shall heare the small as well as the great ye shall not feare the face of man for the iudgement is Gods and herein stands a great part of their glorie Fourthly we are in all lawfull things to yeeld free subiection and obedience vnto our Magistrates and gouernours euen as vnto God himselfe whose roome they are in which duty the child oweth also to his father the seruant to his Master because they also are set ouer them in Gods stead Fifthly hence also is it lawfull for vs to giue to Princes the titles of Maiestie and Grace because it hath pleased the holy Ghost to ascribe them vnto them and by their titles to commend their persons and places vnto vs yea and to furnish them with such gifts of Magistracie as that they become not onely naked titles but iust significations of the true honour which God hath graced them withall Vers. 9. Yet Michael the Archangell when he stroue against the Diuell and disputed about the bodie of Moses durst not blame him with cursed speaking but said The Lord rebuke thee IN this verse is laid downe another reason amplifying their sin of these seducers by a comparison from the greater to the lesse and thus it standeth Michael the Archangell durst not so much as raile on the Diuell himselfe much lesse may these vpon Magistrates who are Gods and consequently their sinne is hainous who dare open their mouthes to reuile Princes and Magistrates Here one question is mooued namely whence the Apostle had this historie of the disputation betweene Michael and the Diuell concerning the bodie of Moses seeing it is not to bee found in the Scriptures I answere the substance of it is in the Scripture although though not the circumstances For in Deut. 34.6 is said that the Lord buried Moses but no man knoweth of his sepulchre till this day There is the ground of the historie the other particular concerning the contention of the Archangell and the Diuell wi●h this manner of rebuking is not found in the old Testament Quest. Where then had he this Ans. Either from some booke then extant among the Iewes which is not now to bee found or else from some tradition which passed amōg the Iewes from hand to hand as many things did as that 2. Timot. 3.8 where the Apostle saith that Iannes and Iambres withstood Moses the historie of which is not found in the old Testament Hence the Papists conclude that the word written is not sufficient and perfect in and of it selfe vnlesse the vnwritten word be added vnto it that is that word which is giuen by tradition both which say they make a perfect word but neither is perfect or sufficient alone grounding their opinion hence that Iude alleageth an example out of a tradition which is not found in Scripture But that is an hereticall doctrine and vntrue seeing the perfection of a thing is not to bee measured by euery thing that is wanting vnto it but by the perfect end of it for perfection is taken from the end Whence I reason thus If the written word be perfect and sufficient to the end to which it is ordained it is euery way perfect But it is perfect and sufficient to that end namely to the glorie of God in working out perfectly the faith saluation of man and is in nothing wanting for the atchieuing of this end but sufficiently teacheth all things to be beleeued and done and giueth perfect direction concerning faith and manners Ioh. 20.31 These things are written that they might beleeue and beleeuing might haue life thorough his name Rom. 15.4 Whatsoeuer things are written are written for our learning that wee through patience and comfort of the Scriptures might haue hope and therefore the word written is euery way most sufficient and absolutely perfect and neede no addition or tradition to helpe forward this end Ob. This place is a tradition and not written and many other true traditions were neuer written besides that the Church may make traditions Ans. We grant many true traditions are not in Scripture but such they are as a man may be ignorant of and not preiudice his saluation Againe the Church hath a power and hath had priuiledge to make constitutions and lawes which were to be knowne and receiued but these are such as only concerne the orderly gouernment of the Church and are not necessarie to saluation Ob. But some traditions are necessarie to saluation which are not contained in the written word and they alleage two first in Rom. 12.6 that Gods word must be tried by the rule of faith and so also by the same rule expounded This rule of faith is nothing else by their exposition but a general consent in the hearts of all true Catholikes together with the Pope assenting with them which of necessitie wee must beleeue and yet say they it is not in the Scripture and therefore some things must of necessitie bee beleeued which are not in the Scripture Ans. The rule of faith is not such a crooked rule as they would thrust vpon the world by their wicked exposition but the right rule of faith