Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	adam_n	death_n	sin_n	5,480	5	6.3830	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08833	The benefite of Christs death, or the glorious riches of Gods free grace which euery true beleeuer receiues by Iesus Christ, and him crucified. First compiled and printed in the Italian tongue: and afterwards translated and printed in the French tongue: and out of French into English, by A.G.; Beneficio di Christo. English	Benedetto, da Mantova, fl. 1534-1541.; Flaminio, Marco Antonio, 1498-1550.; Golding, Arthur, 1536-1606, attributed name.; Paleario, Aonio, 1503-1570, attributed name.	1633 (1633)	STC 19117; ESTC S107303	48,174	106

Abraham in whose seede hee promised to blesse all Nations and accepted his off-spring for his peculiar people vnto whom after their departure out of Egypt and deliuerance from the bondage of Pharao he by the meanes of Moyses gaue the Law which forbiddeth all lusting and commandeth vs to loue GOD with all our heart with all our soule and with all our strength in such wise as our whole trust be reposed in him and we ready to leaue our life for his sake to suffer all torments in our members and to be bereft of all our goods dignities and honours for the loue of our God choosing to dye rather then to doe any thing that may dislike him be it neuer so little and doing all things in that behalfe with a merry heart and with all forwardnesse and cheerefulnesse Moreouer the Law commandeth vs to loue our neighbour as our selfe meaning by the Neighbour all manner of men as well friends as foes and it willeth vs to doe to euery man as we would be done vnto and to loue other mens cases as our owne And so by looking in this holy Law as in a cleere looking glasse man doth out of hand espy his owne great imperfection and vnablenesse to obey Gods Commandements and to render him the honour and loue which he ought to yeeld to his Maker The first office of the Law then is to make sinne knowne as Saint Paul affirmeth And in another place he saith I had not knowne what sinne is but by the Law The second office of the Law is to make sinne increase forasmuch as we being quite gone from the obeying of God and become bond-slaues to the diuell being full of wicked workes and inordinate affections cannot abide that God should forbid vs to lust which increaseth so much the more as it is the more prohibited by reason whereof Saint Paul saith that sinne was dead but the Law came and raised it vp againe and so it became out of measure great The third office of the Law is to shew the wrath and iudgement of God who threatneth death and euerlasting punishment to such as keepe not the Law throughout in all points For the holy Scripture saith Cursed is hee that performeth not throughly all the things that are written in the booke of the Law And therefore Saint Paul saith That the Law is a ministery and that it bringeth forth wrath The Law then hauing discouered sinne and increased it and shewed forth the wrath and indignation of God who threatneth death executeth his fourth office which is to put a man in feare who thereupon falleth into sorrowfulnesse and would faine satisfie the Law but forasmuch as hee seeth cleerely that he is not able he waxeth angry against God and would with all his heart that there were no God because he feareth to be sore chastised and punished by him according as Saint Paul saith That the wisedome of the flesh is the enemy of God Because it neither is nor can be subiect to the Law of God The fifth office of the Law which is the principall end and the most excellent and necessary office of it is to constraine a man to goe vnto Iesus Christ in like wise as the Hebrewes being dismayed were constrained to appeale vnto Moses saying Let not the Lord speake vnto vs lest we dye but speake thou vnto vs and we will obey thee in all things And the Lord answered Verily they haue spoken exceeding well Yea they were not praised for any other thing then for their desiring of a Mediator betwixt God and them which was Moses who represented Iesus Christ that should be the Aduocate and Mediator betweene God and man In respect whereof God said vnto Moses I will raise vp a Prophet among their brethren like vnto thee and I will put my Word in his mouth and he shall speake vnto them all the things that I shall command him and I will punish all those that will not obey my Word which he shall speake in my name CHAP. III. How the forgiuenesse of our sinnaes our iustification and our saluation depend vpon Iesus Christ VVHen as our God then had sent the said great Prophet which he had promised vs who is his only Sonne to the end that he should set vs free from the curse of the Law and reconcile vs vnto our God that he should make our will fit for good workes healing our free-will and repairing in vs the foresaid Image of God which we had lost through the fault of our first parents forasmuch as we know that vnder heauen there is none other name giuen vnto men whereby we may be saued but the name of Iesus Christ Let vs runne vnto him with the feet of liuely faith and cast our selues betweene his armes sith he allureth vs so graciously crying Come vnto me all you that labour and are heauy laden and I will refresh you What comfort or what ioy in this life can be comparable to this his saying there when as a man feeling himselfe oppressed with the intolerable waight of his sinnes vnderstandeth so sweet and amiable words of the Sonne of God who promiseth so graciously to refresh and rid him of his great paines But all the matter lyeth in acknowledging our owne weakenesse and misery in good earnest For he shall neuer know what is sweet who hath not tasted of the sowre And therefore Iesus Christ saith If any man thirst let him come to me and drinke as if he had meant to say If a man know not himselfe to be a sinner nor thirst after righteousnesse he cannot taste of the sweetnesse of Iesus Christ how sweet it is to talke of him to thinke of him and to follow his most holy life But when we once throughly know our owne infirmitie by meanes of the Law let vs hearken to Saint Iohn Baptist who pointeth vs to the Soueraigne Physician with his finger saying Behold the Lambe of God which taketh away the sinnes of the world For hee it is that deliuereth vs from the heauy yoke of the Law abrogating and disanulling the curses sharpe threatnings of the same healing all our infirmities reforming our free-will returning vs to our ancient innocency and repayring in vs the Image of our God insomuch that according to Saint Pauls saying like as by Adam wee bee all dead so by Iesus Christ wee are all quickened And it is not to be beleeued that the sin of Adam which wee haue by inheritance from him should be of more force then the righteousnesse of Christ that which also we inherit by faith It seemeth that man hath great cause to complaine that without any reason why he is conceiued and borne in sinne and in the wickednesse of his parents by meanes of whom death reigneth ouer all men But now is all our sorrow taken away inasmuch as by a like meane without any occasion giuen on our behalfe

THE BENEFITE OF Christs Death or the glorious Riches of Gods free Grace which euery true beleeuer receiues by Iesus Christ and him crucified First compiled and printed in the Italian tongue And afterwards translated and printed in the French tongue And out of French into English By A. G. 1 Cor. 2. 2. For I determined not to know any thing among you saue Iesus Christ and him crucified Phil. 3. 8. Yea doubtlesse I count all things but losse for the excellent knowledge sake of Christ Iesus The third Edition LONDON Printed by I. L. for Andrew Hebb dwelling at the signe of the Bell in Pauls Church-yard 1633. To the Reader THou hast here deliuered to thee good Reader a little Treatise first written in the Italian tongue and printed at Venice after that translated into the French language and printed at Lyons and now translated and printed for thee to reade in the English tongue Enquire not of the Author hee is vnknowne and to know him would doe thee but little good Reade the booke deuoutly regard the matter of it attentiuely it may doe thee much good in these euill dayes This may be counted among the greatest euils with which this age is infected that they which are called Christians are miserably diuided about Christ And yet in truth as the Apostle saith vnto vs there is but one God which is the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him To discourse on this diuision and the cause thereof would be to some pleasing to some it would be displeasing For what one truth can please minds so diuersly diuided would God it could please all to become one in that one Christ whose name we all doe carry In this little booke is that benefit which commeth by Christ crucified to the Christians truly and comfortably handled which benefit if all Christians did truely vnderstand and faithfully embrace this diuision would vanish away and in Christ the Christians should become one To this end reade this booke and much good in Christ may it doe to all them which doe reade it Amen The Contents of this BOOKE CHAP. I. Of Originall sinne and mans wretchednesse CHAP. II. How the Law was giuen by God to the end that we knowing our sinne and not hauing any hope of ability to make our selues righteous by our owne workes should haue recourse to Gods mercy and vnto the Righteousnesse of Faith CHAP. III. How the forgiuenesse of our sinnes Iustification and Saluation depend onely on Iesus Christ CHAP. IIII. Of the effects of liuely faith and of the vnion of mans soule with Christ CHAP. V. In what wise the Christian is cloathed with Iesus Christ CHAP. VI. Certaine remedies against distrust Of the benefit that Christians receiue by Iesus Christ crucified CHAP. I. Of Originall sinne and of mans wretchednesse THe holy Scripture saith that God created man after his owne Image and likenesse making him as in respect of his body impassible and as touching his Soule righteous true good mercifull and holy But after that he being ouercome with desire of knowledge had eaten of the Apple that God had forbidden him he lost the said Image and likenesse of God and became like the bruite beasts and like the diuell who had abused him For as touching his Soule he became vnrighteous vntrue cruell pittilesse and the enemy of God and as touching his body he became passible and subiect to a thousand inconueniences and diseases and not onely like but also inferiour to brute beasts And euen as if our forefathers had obeyed God they should haue left vs their righteousnesse and holinesse as an heritage euen so by being disobedient vnto God they haue left vs the Inheritance of vnrighteousnesse wickednesse and Gods displeasure in such sort as it is vnpossible for vs through our owne strength to loue God or to frame our selues vnto his holy will Nay we be enemies vnto him as to one that must punish our sinnes because he is a iust Iudge and therefore can we not any more trust wholly to his holy mercy To be short our whole nature was corrupted by Adams sinne And like as erst it had superiority aboue all creatures so became it an vnderling to all the bondslaue of Satan sinne and death and condemned to the miseries of hell Also he lost his iudgement altogether and began to say that good was euill and euill good esteeming false things to be true and true things to be false Which thing the Prophet considering saith that all men are lyers and that there is not one that doth good because the diuell like a stout man of Armes ruleth his owne palace that is to wit the world whereof he became the prince and lord There is no tongue that can expresse the thousandth part of our misery in that we being created by Gods owne hand haue lost the said Image of God and are become like the diuell and too like to him in nature and condition willing whatsoeuer he willeth and likewise refusing whatsoeuer he misliketh By reason whereof being giuen vp for a prey to that wicked spirit there is no sinne so grieuous which euery one of vs would not be ready to doe if the Grace of God stay vs not And this our depriuation of righteousnesse and this forward inclination to all vnrighteousnesse and nanghtinesse is called originall sinne the which we bring with vs from out of our mothers wombe so as we be borne the children of wrath and it hath had his first spring from our first fathers and is the cause and fountaine of all the sinnes and iniquities that we commit wherefrom if we will be deliuered and returne againe to our first innocency to recouer the Image of God first of all it standeth vs on hand to know our owne wretchednesse For like as no man will euer seeke to the Physicion except he know himselfe to be diseased or acknowledge the excellency of the Physicion and how much he is bound vnto him except he know his owne disease to be pestilent and deadly euen so no man acknowledgeth Iesus Christ the onely Physicion of our soules except he first know his owne soule to be diseased neither can he perceiue the excellency of him nor how much he is bound vnto him except he first enter into the knowledge of his owne outragious sinnes and of the incurable infirmity which we haue receiued through the infection of our first fathers CHAP. II. How the Law was giuen by God to the end that we knowing our sinne and hauing not any hope of ability to make our selues righteous by our owne works should haue recourse to Gods mercy and vnto the righteousnesse of faith OVR God therefore minding of his infinite goodnesse and mercy to send his onely Sonne to set free the wretched children of Adam and knowing that first of all it behooued him to make them vnderstand their owne misery chose