Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	faith_n	grace_n	2,759	5	6.0361	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13538	Dauids learning, or The vvay to true happinesse in a commentarie vpon the 32. Psalme. Preached and now published by T.T. late fellow of Christs Colledge in Cambridge. To which is prefixed the table of method of the whole Psalme, and annexed an alphabeticall table of the chiefe matters in the commentarie.	Taylor, Thomas, 1576-1632.	1617 (1617)	STC 23827; ESTC S118153	314,670	466

to doe as well as beleeue is true But God commands euery man to keep the whole Law and therefore that euery man keepes the whole Law is true Euery man is bound to beleeue his owne saluation Therefore it is true euery man shall be saued Let them loose these knots by one and the same answere For they are parallel But leauing the manner of the reason we wil a little examin the matter in both the parts of it That say they which God commands a man to beleeue is true or else God commands a man to beleeue a Lye and condemnes a man for not beleeuing a Lye Answ. Fie vpon such Pamphlets vnworthy Christian eyes or eares which blindly and blasphemously cry out vpon God as a Lyar a Teacher of Lyes a Deluder and Tenderer of Lyes and Falsehood if they cannot obtaine Paradoxes strange to Diuinitie and turne the truth of God into a Lye But in a word their Proposition is euer true in respect of Gods intent of binding them but not of the euent of their beleeuing Obiect Why doth God command men to beleeue this or that and not intend that they should doe so in the euent Answ. It is no absurditie neyther in Commandements of faith nor of obedience to command that in precept which in the euent hee intendeth not For the former When Ionah went preached Yet fortie dayes Nineue shall be destroyed was not euery one in Nineue bound to beleeue that within that space their Citie should be destroyed And seeing in the euent the Citie was not destroyed shall a blacke mouth step out and say God commanded them to beleeue a lye or if they should not haue beleeued and repented had they beene condemned for not beleeuing a lye For the latter God commandeth Abraham to kill his Sonne wherein all men see He intended not the obedience in the euent for himselfe hindred it but only the tryal and proofe of Abraham So doth God looke for the act and obedience of Faith a fruit of the Spirit from the Reprobate destitute of the Spirit when he commādeth them to beleeue or rather intendeth he not to tye them to try them conuince them make them justly damnable for breaking not onely the Commandement of the Law but of Faith also Secondly The same Commandement of beleeuing to diuers persons is true but in a diuers maner and so diuersly bindeth It bindeth the Elect to beleeue that by beleeuing hee might atteyne saluation It biddeth the Wicked also beleeue but to the end that by not beleeuing hee should bee made inexcusable Obiect But in this latter sort doth not the Commaundement of God plainely fight with his decree when he commandeth that which he would not haue done Answ. Gods reuealed Will is neuer contrarie to his Decree or good pleasure but often diuers both in the manner of propounding and in the meanes of proceeding and in the euents as appeareth in the retrait of Hezekiahs sentence Thou shalt dye and not liue For promises are vnderstood with condition of faith and threats with exception of repentance The like may be said of deliberatiue propositions such as that to Moses Let me alone that I may destroy them for sometimes the Lord in reuealing his will concealeth some part sometimes limiteth yea and sometimes changeth his reuealed will when it includeth some condition depending vpon some euent Obiect But is not this to delude men to command them to beleeue who cannot beleeue And would not a man thinke him a mocker that should say to a stone Beleeue which he knowes cannot Answ. 1. This impotencie that the world cannot beleeue is voluntary and imbred in vs God is no cause of it and therefore deserues no excuse 2. God hath most glorious ends of propounding the obiect of faith that is Christ and his merits generally to all and not to delude men as first to manifest the riches of his grace who would haue none to perish but rather come to the knowledge of his truth Secondly to glorifie his truth setting it in the light as the Sunne in the heauens to be seene of all eyes Thirdly to rebuke the wickednes of the world and conuince it of sin by setting vp a publike ministerie by which vnbeleeuers might be made inexcusable and iustly perish by their owne fault who will not receiue saluation offered So much of the former Proposition Now to the second or assumption But euery one is bound to beleeue his owne election and redemption This Proposition is to bee vnderstood with two cautions 1. A man is bound to beleeue his owne election and saluation not primarily but secondarily namely he must first become a beleeuer a member of Iesus Christ and a penitent sinner and then beleeue his election and saluation For he must beleeue it as a true Proposition and not as a thing vtterly false 2. He is bound to beleeue his own Redemption vnlesse himselfe put a barre or hinderance in his owne way as euery wicked man doth The reason of this is because hee must onely beleeue his owne saluation to whom God hath promised it for what is it to beleeue but to lay hold vpon the promise But what hath God promised to any wicked man so persisting All the threats and curses of the Law are his portion Againe the promise of eternall life is made first to Christ and then by consequent to all that beleeue in him are members of his body and to no other And surely I take this to be a great feeder of this error because men consider not the difference betweene the Commandement and Promise of God the former being more generall then this latter for the Commandement is to all beleeuers and vnbeleeuers but the Promise is only to beleeuers Obiect But the Promise is generall and Christ is proclaimed and preached a common Sauiour to all men Answ. The Promise is generall in propounding it as is meet first because the elect are mingled with the wicked and secondly because hereby the wicked shall be made inexcusable seeing they cannot plead ignorance or want of meanes But one thing is vniuersall in respect of the meanes another in respect of efficacie for the promise of the Gospell is not effectuall to all persons but to all sorts of persons Secondly One thing it is to bee promiscuously expounded and propounded to all another to bee certainly receiued and perceiued of seuerall beleeuers So much of the first obiection from the necessitie of beleeuing euery mans particular redemption The second obiection is taken from the vniuersalitie of Gods election thus framed Whosoeuer are elected by God are redeemed by Christ But all and euery particular man is elected And therefore euery particular man is redeemed The proposition or former part of the reason being true wee put them to the proofe of the assumption namely that euery particular man is elected Which they thus attempt Whomsoeuer God loueth him he hath elected But God loueth all and

thankesgiuing for graces bestowed vpon beleeuers that their faith was published abroad their loue abounded c. 1. Thes. 1. 3 4. and the Apostle Iohn reioiced greatly to see the elect Ladies children walking in the trueth 2. Ioh. 4. If a man thus bestow his ioy for matter manner and measure hee shall finde little roume left for carnall and vaine ioyes which are not more short in holding then bitter in forgoing them All this admonisheth vs to rectifie our ioy and thus to order it by which onely wee put difference betweene our selues and the brute beasts who reioyce in fulfilling their appetite but can reioyce in nothing higher then themselues Accursed is all that ioy in the creature which is not begun continued and ended in the Lord and for the Lord. Diues enioyed wealth and pleasure went in Purple and fared deliciously euery day but he is now in hell and his tongue that called for nothing but pleasure calleth now for a drop of cold water but cannot haue it By what markes may I try my ioy whether it be spirituall and in the Lord or no Know it by these rules First thy person must bee in Christ thou must bee a beleeuer if thy name bee written in heauen thy ioy is godly ioy no part in Christ no part in this ioy Secondly thou gettest and holdest it by the right hand of faith and therefore it is called the ioy of faith Phil. 1. 25. Christ for the confirming of his Disciples ioy commaunded them to beleeue in him Ioh. 14. 1. and 1. Pet. 1. 8. After yee beleeued ye reioyced with ioy vnspeakable and glorious more faith more ioy no faith no ioy small faith or desire to beleeue small ioy Thirdly diligent study in Gods word for faith finds not ioy euery where but onely in the Word Iohn 15. These things haue I said that my ioy may abide in you The two Disciples going to Emmaus and Christ conferring with them said afterward one to another Did not our hearts burne within vs while he talked with vs Heere then is a plaine difference betweene Gods word and the writings of men all the words of Philosophers are legall and knew no Euangelicall ioy for which of them euer taught concerning remission of sinne or saluation by Christ Therefore accursed are such blasphemous hell-hounds as hold the word of God as a policy and say there are as good sentences in Poets and Philosophers as in it Fourthly examine what thy conuersation is Righteous and vpright men must reioyce for sinne grieues the Spirit and extinguisheth ioy but piety and care of good conscience not onely cheareth him but also is a sweet feast within and that continuall Fistly and lastly examine thy proceeding in mortification for as it is 1. Cor. 15. 31. By our reioycing which I haue in Christ Iesus I die daily the ioy of faith makes a man labour and long to bee disburdened of sinne the cause of sorrow and willing to goe to God at whose right hand is fulnesse of ioy for euermore Thus haue wee by Gods grace finished this worthy Psalme which begun with sorrow but ends in solace we went foorth mourning carrying out our seede but now we bring in our sheaues with reioycing wee haue sowed in teares now wee reape in ioy For which blessed fruit the forerunner of our full haruest of ioyes at Gods right hand for euermore and for all other comforts accompanying the same To God the Father and Fountaine and to Iesus Christ the Meriter and restorer and to the holy Spirit of consolation the immediat applyer and sealer of it to the hearts of the Elect be all praise and honour in all Churches for euer and euer Amen FINIS THE ALPHABETICALL TABLE OF THE CHIEFE things contained in this Booke A ALl accusers of Gods Child put together cannot obiect halfe so much against him as he can against himselfe 150 Absolute sufficiencie of Eternall life set forth in seuen particulars 390 Afflictions serue to shake the godly out of securitie 74 Afflictions how said to be good 75 Afflictions are no temporall punishments nor satisfactions for sin three reasons 75 Afflictions are all Gods hand ordeining 92   inflicting     ordering   Sundry considerations why the godly must not be discouraged by Afflictions 103 Afflictions in themselues long are short and momentany in fiue respects 107 Afflictions concurring in a person rightly disposed to prayer 194 Angels not to be inuocated for sundry reasons 213 Arke many wayes gaue testimonie of Gods speciall presence 222 Assurance of deliuerance from trouble is from assurance of remission of sinne foure reasons 252 B THe meanest Beleeuer is an happie man 40 Benefit of syncerity in three heads 59 Benefits of open confession of sinne to man foure 143 Benefits of right vsing the Scriptures three 191 Benefit of experience in diuine things 267 Benefits of calling other forward in Grace foure 314 Bridles in Gods hand to hamper vntractable sinners three sorts 360 Brother must bee helped from vnder his burden and how 12 A Brutish property not to learne by Gods word for three reasons 347 C CAses of open confession three 70 Cases of publike confession to men two 143 Christ tooke not away the lingring but the malignitie of crosses 106 Choice of matter for consideration in fiue heads 123 Chearfulnesse must bee doubled towards the end of our way for three reasons 337 Euery Christian must benefit the whole Church by his experience 4. reas 183 Church and members euer preserued in trouble yea from trouble 276 Colours set vpon sinnes to hide them three sorts 152 Compassion towards the sicke consciences 80 Comforts and directions to such as haue long sought neuer found that they sought for in sixe grounds 239 Comforts against sence of weakenesse after many experiences of God 268 Comforts for godly men in trials three grounds 108 Comforts and directions for such as haue long repented yet find no assurance of remission of sin 174 Conditions in seeking God fiue 222 234 All sound Confession must be made vnto God for foure reasons 141 Sound Confession reacheth to all sinne 129 Slubberd Confession of sinne 137 Confession of sinne priuate of man to man in two cases 144 Confession must bee syncere because to God 146 A true Confessor must bee his owne vtter enemie for foure reasons 148 Vnsound Confessiō described by foure properties 161 Sound Consideration brings sound resolution three reasons 118 Benefits of Consideration 122 How to Consider of a mans latter end foure directions 124 True Conuersion worketh against all sinne alike 3. reas 135 Continuance in trouble letteth the godly see the greatnes of their sin 231 Euery man must get a Couer for his sinne 16 Many sorts of men Couer themselues with fig-leaues 18 Couers of sinne too short and thinne 90 D DAnger of hiding and lessening sinne in foure things 138 Danger of sinne in sixe things 156 Delayes of God whet vp godly desires 233