Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	able_a	abraham_n	father_n	17	3	4.8444	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85774	Christ tempted: the divel conquered. Or, A short and plain exposition on a part of the fourth chapter St. Matthew's Gospel. Together with two sermons preached before the University at Oxford, some years since. By John Gumbleden, B.D. and chaplain to the Right Honourable the Earl of Leicester.	Gumbleden, John, 1598 or 9-1657.	1657 (1657)	Wing G2232; Thomason E912_11; ESTC R207548	83,000	98

Divels suit nay this was the Divels sauciness and therein his subtle policy resolving thereby to remove and withdraw our Saviour when he saw him hungry from his Filial confidence in the All-sufficient providence of his Father The Sum the first Temptation and to perswade him to doubt both of his Care and also of his power to relieve him and thereupon to make use of unlawful means to relieve himself He said If thou be the Son of God command that these stones be made bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say but the word onely and it shall be done such a perswasion it seems the Divel had of the great power of the Son of God although he doubted if thou be whether he whom he then tempted were that Person or not he doubted yet surely more out of malice then out of ignorance for he could not but know that even that very Person whom he then tempted to a distrustfulness in his Father's Providence was that very Son of God And this he could not but know and that 1. By what was written of him in the Prophets as Behold a Virgin shall conceive and bear a Son and shall call his Name g Isa 7.14 Emanuel Wonderful enough it was that a Virgin should bear a son more wonderful that this Son should be Emanuel God with h Mat. 1.23 us which being revealed in the Prophets could not be concealed from Satan nor the place of his Birth and thou i Mich. 5.2 Bethleem Ephratah c. both being fulfilled some thirty yeers before this Tempter came unto him and said for a Virgin did bear a Son even Emanuel God with us from the very day of his Birth and at Bethleem she did bear that k Luk. 2.4 5 7. Son which the Divel knew when his instrument Herod slew all the young children l Mar. 2.16 there for this one young Child's sake who had he been first destroyed the rest had not been destroyed Herod sent forth others about this business the Divel sent forth Herod knowing that the Son of God was even then Incarnate although he knew not well where to find him being but then an Infant nor of what Virgin he was born that being concealed from him even by the Espousals of Joseph and Mary But now 2. finding him in the Wilderness grown up both to the full Age and stature of man he could not but know that this was he of whom the Father some forty daies before testified from Heaven that this was his beloved m Son Mar. 3.17 a true saying and worthy of all acceptation though it were of no credit at all with Satan who here subtilly pretends ignorance rather pravae dispositionis then purae negationis If thou be the Son of God and nothing will satisfie him in this matter but a miracle wrought by our Saviour and that upon this motion too as a more manifest demonstration of his Deity Impudent Satan why requirest thou a Miracle knowest thou not that miracles are extraordinarily wrought rather to n Fidei sunt praestanda signa non dolis Credentidanda sunt non Tentant Chrysolog de jejun tentat Christi Serm. 11. confirm the faith of those that believe in Jesus then to gratifie such as defie and abhor the saving Name of Jesus and yet requirest thou a Miracle who hast no faith at all to believe in him who is the Author of it and of whom thou requirest it Impudent Satan or thinkest thou that the Son of God will become obedient unto thee and turn stones into bread to gratifie thee whereas in respect of any want in himself there was no need at all of such a Miracle no need at all for he that is the bread of life as he witnesseth of himselt Joh. 6.48 could not want o Verè panis non indiget pane Chrysol ubi supra Serm. 11. bread though he were hungry he that had a Provident Father to provide for him could not want sufficient sustenance no not in the Wilderness nay he that could turn stones into bread as thou thy self rightly supposest or else why requiredst thou such a Miracle of him unless thou didst it by way of Ironie of Taunt and Scoffe If thou be even he was able also to turn want into plenty emptiness into fulness as able to doe this then as afterwards to turn water into p Joh. 2.9 wine nay as able as of stones to raise up children unto q Math. 3.9 Abraham able to doe that able to doe this if there had been cause but in this particular case plain it is that there was no cause at all and to doe it when there was no cause to doe it had been doubting of his watchful care and providence over him to offend his Father which he would not doe by using unlawful means and unwarantable so long as there was any other way to relieve himself and therefore Satan thy so much desired provision to be procured for him by a Miracle in testimony of his Deity which at this time wanted no such testimony was not at all necessary since there was every way enough provided for him by his Father without it and thou temptest him in vain to grant that which there was no cause to grant notwithstanding he were every way most powerful to doe what thou requiredst But what wilt thou infer thence wilt thou Conclude as thine own words If th●u be seem to imply that the Person whom thou temptest is not the Son of God because at thy command he will not distrust in God and turn stones into bread shall not the Lord Jehovah be God unless Baal subscribe unto it must If thou be the Son of God be resolved preposterously into thou art not the Son of God if Satans demand be not granted and his curiosity satisfied Monstrous whereas to have done what the Divel demanded had been altogether to derogate from the glory of the Son of God for whom it was as improper in any thing to become obedient unto Satan such was the Case here as most proper it was for him in every thing to continue constant in his Filial obedience unto his Father as he did for not at all regarding what Satan should judge of him for not complying with him he utterly refused to obey his voice and none of his Charms none of his Temptations none of his Baits none of his fair words in his sense capable of a fowl Construction could any waies prevail with him or remove and unrivet him which was so much desired by the Divel from his unshaken Confidence and assurance in his Father's providence who he was perswaded was able to provide for his Son in this his hunger even without his own particular assistance which had been to doubt of his Father's providence by turning stones into bread Lo this was the Divels motion If thou be the Son of God command that these stones be made bread Command the work to be done was left

not for easier it shall be in the day of judgement for impenitent men then for monstrously maliticious Divels though no ease at all can there be for unbelieving and therefore unpardoned men continually tormented with Divels Then saith Jesus unto him Get thee hence Satan And then began our Saviour to be thus wrathfully incensed when his Father's glory began first to be questioned for 't was not so when the Divel tempted him after his long fasting to distrust and diffidence in his Father's Providence v. 3 4. nor was it so when he tempted him to vain-glory by casting himself down from the pinacle of the Temple v. 5 6 7. Satan received then no rebuke at all from our Saviour No and the reason was because in those Two Temptations the injury was more properly and more immediately done unto himself and therefore he could without any indignation at all patiently bear and sleight that But when he saw that the Divel had appropriated unto himself the honour that was peculiarly due unto God All these things will I give thee tempting him to become an Idolater and so fall away from his God from his Father If thou wilt fall down worship me v. 9. then his patient meekness was much moved his wrath was very much kindled and his fury exasperated to the highest to teach us to bear with all patience and long suffering our own wrongs and injuries But to be more zealous alwaies in God's cause then our own as our Saviour here e Aquin. 3. pars Sum. q. 41. Concl. 4. was who justly provoked by the wrong done unto his Father most sharply reproved the Divel that had done that wrong unto his Father saying Get thee hence Satan bold impudent malitious exceeding sinful Satan Get thee hence I detest thy self I abhor thy gift neither am I at all in the least beholding unto thee in that thou madest the first offer thereof unto me who will none of thy promises none of thy Kingdomes none of thy glory none of thy power as Abram said to the King of f Gen 14.22 23. Sodome I have lift up my hand unto the Lord the most high God the possessour of Heaven and Earth That I will not take from a thred even to a shoo-latchet and that I will not take any thing that is thine lest thou shouldest say I have made Abram rich So our Saviour to his and his Father 's malitious Adversary Satan here I will not accept of any thing thou offerest me of any thing thou falsly callest thine or if it were properly thine own I abhor and detest both it and thee Therefore away with thy Kingdoms away with thy promises away with thy gift away with thy condition away with thy self Get thee hence get thee behind me Satan Yet though wrathfully and justly moved thereunto our Saviour did not thus with indignation dismiss and send away Satan without a special Warrant from his Father's word to doe it he did not but as twice before v. 4. 7. So now again v. 10. he strongly opposeth his false suggestions with full power and authority from the Word of truth and his authority is It is written Thou shalt worship the Lord thy God and him only shalt thou serve Note him only which positively concludes that the Divels motion was but in vain If thou wilt fall down and wholy excluded him from what he so much desired even from all manner of religious Worship and Adoration as not at all due unto him his proposal conditionally If thou wilt fall down being answered here in sense with our Saviour's flat denial positively I will not fall down and worship thee thou wilt not Why for it is written and one word of my Father's writing is more available to keep me in his fear then all that thou canst either say or doe to remove me from it Thy Ifs and thy Conditions which are nothing else but the forerunners of thy Temptations shall never take at all with me and though thou wilt not alledge a Text rightly when it makes for me against thy self witness thy false dealing with me on the pinacle of the Temple yet I do rightly alledge here what makes for my self and wholy against thee It is written Thou shalt worship the Lord thy God and him only shalt thou serve Him only and I may not fall down before thee this is my Father's Word this is my Father's will to keep his own Worship entire unto himself and so will I keep it and Worship him only Thus and thus did our Saviour Answer Satan partly rebuking his bold impudency with Get thee hence and partly denying his suit with It is written and this his denial from which we may we will open our way to a further discourse briefly includes in it Two things 1. A most just claiming of all Religious worship as peculiarly due unto God onely And 2. as just a disclaiming from and a disavowing of any such worship as due to any creature on any specious pretences whatsoever according to the Rule of Affirmative Precepts which alwaies include in them their Negatives as on the contrary the Negatives alwaies include their Affirmatives Now the Precept here is Affirmative Thou shalt worship the Lord thy God and him only shalt thou serve therefore the Negative thereof must needs be thou shalt not religiously worship any of the Creatures no not the Divel Let us then weigh the words impartially knowing that we can have no better Argument to defend the Cause of God then that which is immediately drawn as this is from the written Word of God which is that touchstone to distinguish between counterfeit Gold and true that Rule to discern between streight and crooked that Ballance wherein falshood is overpoysed by truth and such a Ballance such a Rule such a Touchstone is this Word here of our Saviour It is written But Where is it written Answ Deut. 6.13.10.20 where God's command to the people by the mouth of Moses is Thou shalt fear the Lord thy God and serve him words aequipollent in sense though I confess somewhat fuller in the Sentence as it is here in the Text cited by our Saviour and if aequivalent they be and aequipollent in sense that is sufficient Now that the sense is one and the same in both will evidently appear by comparing both Texts together Thus Moses saith Thou shalt fear g Timebis the Lord thy God Our Saviour saith Thou shalt worship h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord thy God Where worship is put in stead of fear Again Moses saith And him shalt thou i Ipsi servies serve But our Saviour saith And him onely k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illi soli servies shalt thou serve Where this word onely is more according to the letters then is in Moses Yet in sense not more then is in Moses the sound indeed varieth somewhat but not the substance not the meaning for our Saviour who is the best

their ministry in the production of his omnipotent works in the beginning for that cause the creation of Angels is concealed there and the ministry of Angels for a time suspended here For that cause that our Creator might not be robbed of his glory by a misconstruction of the one nor our Redeemer robbed of his by a misinterpretation of the other But now when the Temptation was fully ended and the Conquest on our Saviour's part fully obtained there being not the least ground at all left why any creature should presume to engross any part of the honour of that victory as due unto themselves now those glorious Spirits were commanded to do him service again as they had done before and commanded they obey Behold Angels came and ministred unto him Angels ministred unto him Ministred not onely food and sustenance unto him if they did that after his long-fasting as was done by the hand of an Angel to r 1 Kings 19.5 6. Elias in the like case but no doubt they also ministred comfort unto him and there was cause for it because as man he was then in most need of comfort even when he was but newly escaped from the snares and temptations of Satan and cause there was for Angels then men were not fit to do it to minister comfort unto him as at another time one of that heavenly host did when being in a great agony an Angel most opportunely appeared unto him from ſ Luke 22.43 Heaven strengthning him Nay I see no cause why I may not also safely affirm that part of this Angelical service and ministry was spent at that time in congratulating his late and happy victory and in singing an Eucharistical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song of praise and thanksgiving to his Father for delivering his Son from the Temptations of Satan When the Israelites had escaped out of the hands of Pharaoh and the Egyptians there was joy and thanksgiving for that Then sang Moses and the children of Israel this song unto the Lord and t Exod. 15.1 said c. At another time when they were delivered from the Tyranny of Ja●in King of Canaan and Sisera the Captain of his Host Judg. 4. there was joy and thanksgiving for that Then sang Deborah and Barak the son of Ali●●am on that day saying Praise ye the Lord for the avenging of u Judg. 5.1 2 c. Israel When David after the death of his son Absalon was delivered from the hands of all his enemies round about him there was also joy and thanksgiving for that And David spake unto the Lord the words of this song in the day that the Lord had delivered him out of the hands of all his enemies and cut of the hands of w 2 Sam. 22.1 c. Saul And can we think that our Saviour was delivered out of the hands of Satan a far more potent Adversary then either Saul or Sisera or Jabin or Pharaoh or all can we conceive I say that this was done without an Eucharistical song of praise and thanksgiving unto God Surely no it was not and who were so fit to do it as Angels that holy and heavenly Quire who in multitudes together magnified the Father for the birth of his Son saying Glory be to God on x Luke 2.13 high All heavenly Hallelu-jah's being most properly set to their melodious voice which is Holy holy holy is the Lord of hosts the whole earth is full of his y Isa 6.3 glory And John in his vision heard the Angels about the Throne cry out with a loud voice saying Worthy is the Lamb to receive honour and glory and a Rev. 5.11 12. praise Lo the work of praise and thanksgiving all and all at other times performed by the holy Angels Therefore David putting them in mind not of their duty which they always remember but of the constant and continual delight they have in praising God which they never forget saith O praise the Lord ye Angels of b Psal 103.10 his which they continually do and then in particular did when h●re praising God for Satans overthrow and our Saviour's victory they came and ministred unto him They ministred unto him And therein they did but that for which they were Created even to be ministring Spirits to be God's messengers from Heaven to Fa●th and again from Earth to Heaven between him and his Church before his Son's Incarnation afterwards between him and his Son the head presupposeth the body also whole he was here on Earth and now our Saviour being bodily absent and the Angels having no more to do for him on Earth in this matter as touching his own Person Ministring Spirits they still are and shall be between God and his * Angels minister unto Saints Saints so long as they shall remain here even to the worlds end as it hath been ever even from the beginning surely so it is and that it is so the Apostle plainly proves saying They are all ministring Spirits sent forth to minister for them who shall be heirs of c Heb. 1.14 salvation Lo the Angels work is to minister as here they did to our Saviour and still do to us Lo they themselves are the Sons of God by d Job 38.7 creation and 't is most proper for such to take care of and diligently watch over those that are his sons by grace and adoption which that their ministry may never cease they carefully do and will do and that both while they live when they die and also after they are dead While we live the holy Angels are appointed to protect and defend us both from corporal and spiritual dangers The Angel of the Lord tarrieth round about them that fear him and delivereth c Psal 34.7 them When we die they shall carry our souls as they did the soul of Lazarus into Abrahams bosome into f Luke 16.22 heavens and at the last day when the general resurrection shall come though our bodies have long before been resolved into their first principles the son of man shall send his Angels with a great sound of a trumpet and they shall gather together his Elect from the four winds from one end of Heaven to g Matth. 24.31 another So sacred are even their very ashes unto him and the dead in Christ in the faith of Christ shall rise h Thes 4.16 first that they first may be glorified both in soul and body before the reprobates be in both eternally punished Lo God never forgets his Church those that shall be heirs of salvation God never forgets them not in their life not in their death no nor after death neither and therefore the holy Angels shall never forget their office which is to minister for the spiritual and eternal good of all those that shall be saved and that they shall never cease to minister unto us an argument it is in that they here came and ministred unto our Saviour