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	people_n	pharaoh_n	34	3	9.6436	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14032	An exposition vpon the canonicall Epistle of Saint Iames with the tables, analysis, and resolution, both of the whole epistle, and euerie chapter thereof: with the particular resolution of euerie singular place. Diuided into 28. lectures or sermons, made by Richard Turnbull, sometimes fellow of Corpus Christie Colledge in Oxford· now preacher and minister of the word of God and the holy Sacraments, in the citie of London.	Turnbull, Richard, d. 1593.	1591 (1591)	STC 24339; ESTC S118931	472,056	683

their praiers The praiers of the righteous pearce euen Ecclus. 35. vnto heauen they reach vnto the cloudes they come vnto God himselfe they ascend to him and his graces discend vnto the righteous Though then there be infinite distance betwixt heauen and earth God and man yet heareth he from his holie hill the praiers of his righteous seruantes poured out vnto him Which Ieroboam that wicked king also knew who hauing his hand which hee thrust out to haue taken the 3. Kings 13 man of God dried vp he desired the Prophet and man of Exodus God to pray that it might be restored Pharao king of Egypt knew that the praier of Moses and Aaron the righteous seruants of God preuailed much wherfore when the plagues of God fel vpon him and his people then desired he Moses and Aaron to praie for him This the captaines Jerem. 4● and remnant of the people of Israel after their ouerthrow destruction by Nabuchodonozer right wel cōfidered how effectuall the praiers of the righteous we are with God for which cause they besought Ieremie the Lords seruant to pray for them This thing to teach Abimelech king of Gerar almightie God tolde him that Abraham whose Gen. 20. wife the king had taken away was a Prophet he should praie for him who praying the people and Prince were healed of their disease wherewith God for Sarah had plagued them To which purpose to shew of what weight the praiers of Gods Saints are with him he commaunded the three frends of Iob to goe and be reconciled vnto Iob Iob. 42. whom they had not comforted in affliction as they should haue done and telleth them that hee should pray for them at whose praier he would be intreated All which teacheth that onely their prayers are of force with God for good who are iust and righteous The praier saith Saint Iames of the righteous preuaileth much As in him that praieth it is required that he be righteous so is it required in the praier of the righteous that it be also feruent proceeding from a pure affection flowing from vnfeined faith kindled by a burning zeale influmed with feruent loue continued in great earnestnesse and constancie without which our praiers obteine little or nothing at the hands of God but being earnest constant and feruent they preuaile greatly When Moses continued Exod. 17. feruent in praier in the battell against the Amalechites the people of Israel prospered Our Sauiour Christ teacheth by two places in Saint Luke his gospell that our Prayers must be feruent and constant by the example of Luke 11. 18. the man that obteined the borowing of bread of his friēd by his feruencie and earnestnes in asking and would not take the deniall or repulse and so through importunitie obteined of the widow who solliciting the vniust iudge to auenge her cause vpō her enemie obteined her request at length with much a do through her constancie continuance in praier Wherby our Sauiour also teacheth vs that we must continue in praier and cease not if we wil obteine the petitions of our heartes with God The woman of Cannan often reiected yet still feruently persisting obteined Mat. 15 and had her request for her daughter from our sauiour Iesus Christ And the Apostle in this place teacheth that the praiers of the righteous auaile much if they be feruent Wherfore as he that praieth must be righteous so must his praier be feruent earnest and constant if hee wil obteine any thing at the hands of God Wherence we may learne that the wicked are out of hope of obteining for their comfort the things they praie for because it is said that the praiers of the righteous auaile much not the praiers of the wicked whose praiers being heard of God tend to their greater and iuster condemnation destruction and punishment And the praiers also of the righteous are then effectuall when they are feruent Let all them which hope to receaue their petitions at rhe hands of God in all things applie themselues to righteousnesse let them not be faint hearted of a wauering minde colde in asking easilie repelled soone discouraged in praying but let them be feruent and constant therein if they look to be regarded for our Apostle affirmeth that the praier of the righteous auaileth much if it be feruent And that the praier of the righteous auaileth much being feruent the Apostle proueth by the example of Elias at his praier the heauen was as it were shutte vp for a time and againe thereat opened Whereof thus saith S. Iames Elias was a man subiect to like passions as we are and praied earnestly that it might not raine and it rained not on the earth for 3. yeares and 6. moneths he praied againe and the heauen gaue raine and the earth brought foorth her fruite This storie touching Elias is recorded in the book of 3. Kings 17. 18. Kings where it is mentioned that in the daies of Achab Iezabel there was great and extreame famine drought vpon the land so that men perished for want of food cattle died for lacke of water in the Countrey of Samaria In which distresse Achab and his seruant Obadia deuided the land to seeke for water for the residue of their cattle and horses least they also for want of water should pearish At what time Obadiah met with Elias Elias talked with Ahab whom he councelled to make hast and to get home least the raine should stay him After which raine ensued immediatly in the land Which storie James here citing faith that Elias praied and it rained not for 3. yeares 6. moneths and he praied againe and it rained In the story there is no mention of his praier neither for drought neither for raine concerning the drought this only is said that Elias tolde Ahab the king that there should neither raine nor dewe fall but according to his word for certaine yeares yet the Apostle saith he praied and it rained not for 3. yeares and 6. moneths Cōcerning the raine he is said to haue tolde this to the king whom he biddeth to haste least the raine did stay him he is saide to haue couched vpon the ground to haue put his head and face betwixt his knees and to haue commaūded his seruante to looke to the sea ward but mention of his prayer is none But hereby is it manifeste that in both cases he praied when he saw the horrible idolatrie of the princes and people and the bloudie persecution where vnto the Church and Saintes were subiecte for zeale to Gods glorie for care ouer the church he praied for famine and drought frō the Lord that thereby they being punished might remember them selues repente of the wickednes they had committed and retourne vnfainedly vnto God Whose prayer God heard and brought famine drought vpon the lande for three yeares and sixe monthes And afterwardes either seeing their repentance or hoping for

finally and deceauing themselues in the power and prouidence of God towards the sonnes of mē Such a temptation is it when men continue in sinne wallow Ephes 4. and welter in iniquitie committing wickednes with greedines presuming vpon the mercie of God and say with themselues Haue not I sinned and what euill hath come vnto me The greater my sinne is the greater shall Ecclus. 5. his mercie be in forgeuing me the Lord hath mercie in store for vs all be we neuer so wicked In the last houre I will returne vnto him and I shal be receaued This is a temptation tending to presumption abusing the mercie and goodnes of the Lord. Such is that temptation whereby wee are sollicited to say I know the goodnesse of the Lord is great ouer all his creatures I know he hath a fatherly and prouident care ouer me and he will not see the worke of his owne hande to perish for lacke of sustinance God that giueth clothing Mat. 6. Psal 147. to the floures and lillies of the field and feedeth the yoong rauens that call vpon him will cloth me and feede me also what need I to wearie or waste my selfe with toilesome and troublesome labour I will rest vpon his prouidence such is the temptation of witlesse persons and very harebraines who say I know there shall not one haire of my head fall away without the knowledge of God I know that he is alwaies at hand present to helpe and succour at time of neede I will feare nothing therefore I vvill runne through fire and vvater I vvill not be terrified by the glittering and glistring svvorde or sheild I vvill passe through the pikes by svvord and famine cold and nakednesse perill and pestilence come on it vvhat vvill those are sollicited by satan to presume of Gods mercy povver prouidence and goodnesse Satan assailed Christ himselfe in this kinde solliciting him to cast himselfe Mat. 4. dovvne from the pinacle of the temple because God had giuen his Angels charge ouer him that he should not hurt his foote against a stone To sinne then because God is mercifull to loyter and be idle because God is liberall to cast our selues into present daunger rashly because he is able to deliuer vs to lie still in the ditch and not to helpe Psal 91. our selues because he is of povver and can rayse vs is a temptation and suggestion of satan vvhereby he mooueth vs to presumption 3 There is finally a temptation which is to deceiue and seduce men drawing them into error mouing them to euil stirring them forward to iniquitie and vngodlines aduenturing and enterprising any thing repugnant to the law and will of God Of this there are two kindes also 1 Temptation to deceiue externall 2 Temptation to deceiue internall Externall temptation whereby wee are drawen into any sinne is that temptation whose cause is externall and outward and the beginning therof without vs as when by Sathan by the world and the thinges which here compasse vs about though in some sence they are inward because they moue our hearts and inwarde parts yet in as much as the causes are without and the beginning of these temptatiōs from others then our selues they may be called outward Sathan tempteth vs by false doctrine which he moueth by offence which he causeth by occasiōs and allurements to euill which he ministreth and otherwise The cause of which temptations and the instrument also being without the temptation is called externall The world to deceiue vs tempteth by vanitie thereof by improbitie therein the vaine pompe of the world tickleth vs the corruptions therein inuade and assault vs with the examples of wickednesse dayly seene of vs these things often seduce deceiue and the temptation is outward The things wherewith we be compassed tempt men manifoldly power honour ambition pleasure on the one side feare daunger and perill famine nakednesse pouertie death on the other thus are men also outwardly tempted and drawen into the errours and corruptions of our common life and thereby deceiued and led into euill The temptations which seduce men and are internall are such whose immediate and next cause is in our selues as man is tempted to commit euill by his owne corruption and concupiscense mooued by his owne disordered appetite to commit sinne Thus haue we in our bosoms a domesticall tyrant originall sinne and natural corruption from Adam pulling haling drawing vs dayly to euill that sinne in all things might exercise power ouer vs. Hereunto though Satan helpe yet the cause is in our selues in as much as by him wee are not constrained but come and follow freely deceiued and seduced by our own concupiscense And of this kinde of temptation the Apostle chiefly speaketh when he saith If any man be tempted let him not say I am tempted of God God to proue men tempteth his seruāts but to cause them to presume or to deceiue and draw them to euil he doth not So that he is not the cause of such temptations neither may wee referre these euil temptations vnto him And this the proposition of this place teacheth vs Let no man say when he is tempted I am tempted of God If God tempt no man to euill why saith the Scripture that he hardeneth the heart of Pharao that he blindeth Exod. 4. 7. 10. 11. Esai 14. Psal 81. man and giueth him ouer into a reprobate minde As of Pharao in the booke of Exodus in many places and chapters is recorded of Israel the people of God as in Isai in Dauid and other Prophets is mencioned of the Gentiles thrise in the first chapter to the Romans is confessed of others in other places in like maner Hereunto it may bee answered first that God in his iudgements which are sometimes open sometimes secret but alwayes iust moueth and inclineth mens willes whither him lusteth wherein hee either with the latter sinne of man punisheth the former or else hee taketh away his grace from men whereof destitute they runne headlong into their owne destruction by committing sinne with greedinesse or finally hee bringeth to passe Ephes 4. his purpose by the wickednesse either of Satan or men as able to worke out that which is good by the iniquitie of men and thus he is alwayes iust So that we may say with the Apostle that hee is not the cause of our euill temptations Let no man say that when hee is tempted he is tempted of God God mooueth not men to euill hee driueth not men to euill affections hee instilleth wickednesse into no mans heart but partly in taking away his spirite from them partly in punishing one sinne with another partly by bringing to light the sinnes of men which before were couered partly in accomplishing his owne will and bringing to passe his determinate counsailes and purposes euen by euill meanes and instruments as ruling all thinges after his will he is saide to indurate and harden the hearts of men and to giue