Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	case_n	defendant_n	plaintiff_n	1,918	5	10.3007	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04374	The Christians apparelling by Christ Where is shewed in three parts: 1. The happinesse, honour, aud [sic] confortable estate of all true Christians: with the wretched estate of all others. 2. The duetie it selfe, with particular directions. 3. The triall and examination of our selues by distinctiue notes. By R.I. B.D.	Jenison, Robert, 1584?-1652.	1625 (1625)	STC 14488; ESTC S106591	193,947	568

and then trip or stop or turne aside yet they go not on they walk not in the way therof but rise and returne and walke in the wayes of God after the direction of his Word and spirit There is now and then warre within but this warre is a signe of peace In this combate the victory in the midst is often vncertaine and doubtfull in regard of this or that particular action for sometime Amalek preuailes and sometimes Israels this is because the godly doe not at all times as they ought fight praying but trust too much to their owne strength but yet in the end the spirit preuailes the victory is alwayes on Gods part It is here as in the pleading of a Case of law which being tossed by diuers Lawyers goes doubtfully a long time somtimes for the plaintife sometimes for the defendant till in the end the Iudge decide it Now in the case of sinne they are euer sure to get the plea that doe but make resistance and by the Spirit plead their owne cause Yea but is this strife enough then shall Herod and Pilate and many a wicked man haue this holy Spirit of God who are not drawne to sinne but with great reluctance strife within themselues Is euery strife then an argument of sauing grace and of the spirit I answere Not euery strife but that cheifly which is betweene grace and corruption Par. 3. §. 16. for there being as is said in euery man first nature intire and secondly the corruption of nature naturall reason will and affections which are good and carnall reason will and affections which are bad and moreouer besides these two there being thirdly in the godly man who hath put on Christ in him onely grace and Gods sanctifying spirit Hence it is There is a threefold combate that there is a threefold combate the first but especially the last whereof onely is proper to those that are Christs 1. Betweene Grace and Nature 2. Betweene Nature and Corruption 3. Between Corruption and Grace Section 16. 1. Betweene Grace and Nature not sinfull 1 Betweene grace and nature intire Nature desires its own preseruation and a man may doe it without sin for a man is bound to preserue his owne life by all lawfull meanes to repell death and such euils as are hurtfull to his health ease peace life and to such things as are naturall vnto him But it falls out often in the course of Christianity that there is some greater good to bee respected then this temporall life or any thing belonging to it and that is our spirituall life and the saluation of our soules yea then that also and that is Gods glory and the manifestation thereof in the Gospell of his Sonne Now in such cases as wherein our natural good and our spirituall good and Gods glorie cannot stand together This is in the best there Nature must yeeld which cannot be vsually but with some kinde of strife and reluctancie betweene Nature Grace though properly these be not contrary but onely diuers the one nature subordinate to the other grace This strife was in our Sauiour Christ in his agony where nature in him seeking its owne preseruation made him pray Mat. 26.39 O Father if it bee possible let this cup passe from mee yet it yeelded to a greater good Par. 3. §. 13 Gods glory and mans saluation so that he added Neuerthelesse not as I will but as thou wilt This combate was also in Moses who though he could not but desire his owne good and saluation Exod. 32.32 yet hee preferres Gods glory before it in the sparing and preseruation of his people saying If thou wilt not forgiue their sinne blot me I pray thee out of thy booke which thou hast written And in Paul Rom. 9.3 who in like case could wish that himselfe were accursed from Christ for his brethren his kinsmen according to the flesh Though this be not that combate I meane of chiefely yet hereby wee may and should try our selues when we cannot inioy our libertie goods ease life with Gods glory and the honour of the Gospell the good of our soules Marke 8 34.35.-38 there we must yeeld and forsake all for Christ and the Gospell else we are not worthy of him we are none of his Par. 3. §. 17 2. The second strife is betweene Nature and Corruption 2 Betweene nature and the corruption of nature which is in men vnregenerate Nature in them is not so wholly corrupted and blotted out but that it remaines intire in good part for the common and most generall principles of it which are as the rellicks of the Image of God in man according to which he was first created Gen. 1.21 whereby hee hath some generall knowledge of good and euill especially if wee speake of naturall good and euill not Morall and some generall will and inclination to good as whereby generally he desires happinesse and hath no will to that which would hinder his happinesse and things which are naturall to him This may be and is in meere naturall men and so a kind of conscience naturally of good and euill grounded vpon those generall principles though in drawing particular conclusions thence and in application he faile exceedingly This is called the Law of Nature in him by which naturall men and generally all men without sauing grace are guided and led hence there is in naturall men that which Paul calls the Truth and the worke of the Law written in their hearts Rom. 1.18 2.15 their conscience also bearing witnesse and their thoughts the meane while accusing or else excusing one another Now these mens cōciences receiue also information from without as not only from experiēce the knowledg of Arts Sciēces as of moralitie but also by good instruction and from diuine and supernaturall Principles and knowledge reuealed in and by Gods word which euen Nature it selfe in vnregenerate men will in the generall acknowledge should be obeyed entertained which therefore so farre we may call naturall But all these are wonderfully corrupted when application is to bee made where corruption of nature through selfe-respects of sinful inordinat affectiōs desires of pleasures profits honours intermingles it selfe and puts good nature which awhile may resist stand out shew itselfe to silēce as for supernaturall knowledge motiōs generally approued of they are in particular cases by corruptiō opposed reiected thogh not alwaies without some strife There is then a strife oftē in vnregenerate men whereby they are both long a yeelding to their corrupt affections hauing yeelded find some touch of their naturall conscience and remorse in themselues for their yeelding with a horror oftentimes but we cannot make this an effect of Gods sāctifying spirit in thē seeing the resistāce is not made against these sinful affections as they are sinfull that is repugnant ccontrary to Gods will to