Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	good_a	life_n	4,509	5	4.8259	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08806	A godly learned exposition, together with apt and profitable notes on the Lords prayer written by the late reuerend orthodoxe diuine, and faithfull seruant of Iesus Christ, Samuel Page ... ; published since his death, by Nathaniel Snape, of Grayes Inne, Esquire.	Page, Samuel, 1574-1630.; Snape, Matthew.	1631 (1631)	STC 19092; ESTC S924	210,836	387

faith 1 For the want of faith It is true that the faith of the elect cannot faile finally or totally 1 For the foundation of God is sealed with this seale the Lord knoweth who are his 2 The grace of election is the gift and calling of God and his gifts and calling are without repentance 3 Whom he loueth to the end he loueth them 4 His promise I will not leaue thee nor forsake thee 5 His gift he hath giuen the elect to his sonne and no man shall take them out of his hands 6 Christ prayeth for them I pray for those whom thou hast giuen me But the euill that we may suffer herein is our want of faith to beleeue that we are of that number for the conscience accuseth vs and layeth our sinnes in order before vs and sheweth vs the wages of this sinne to be death Iob was in this distresse when he complained How many are mine iniquities and sinnes make me to know my transgressions and my sinne Wherefore hidest thou thy face and holdest me for thine enemy In this distresse was Dauid when he said in the bitternesse of expostulation Will the Lord cast off for euer and will he be fauourable no more Is his mercy cleane gone for euer doth his promise faile for euermore Hath God forgotten to be gratious hath he in anger shut vp his tender mercies What greater euill can there be then this it is vinum furoris a cup of vinegar and gall Dauid was in the very pit when he prayed Let not the deepe swallow me vp and let not the pit shut her mouth vpon me This euill we pray God to diuert from vs that our faith may not faile vs though our feeling doe and because the best of Gods seruants on earth may haue some of these cold shaking fits of feare Christ hath put this petition in our mouthes libera nos a malo 2 Another euill in the state of a Christian is presumption when we make too bold with our God this is not faith but the corruption of it corruptio optimi pessima O keepe thy seruant from presumptuous sinnes so shall I be innocent from the great offences 1 As presumption is a sinne in act we pray against it in Dimitte nobis debita nostra As it is a sinne that we feare to be comming on by our corrupt nature inclining vs to it so we pray against it in ne nos inducas 3 But we must consider presumption as it may bee a punishment a rodde of God to scourge vs for some other sinne and so we pray to be deliuered from it in this petition This presumption whether it build too much vpon the experience of Gods former fauour as Dauid dixi in corde meo nunquam mouebor tu domine c. Or if it let goe the hold that it hath vpon God and rest it selfe vpon some way of our owne as in our Paradise Parents who found a tricke to better their owne creation by being like to God poena est Generally it pleaseth God to punish one sinne by another as wee haue great and full examples Saint Paul saith that the people falling into idolatry Therefore God also gaue them vp to vncleanenesse through the lusts of their owne hearts to dishonour their owne bodies betweene themselues and againe For this cause God gaue them vp vnto vile affections So when Dauid waxed wanton of his peace and prosperity and begunne to forget God God gaue him vp to vncleanenesse to defile his body with adultery and after that to hide it with murther so did he Peter for sinning in presumption of the strength of his faith to resist Sathan God gaue him vp to the deniall of his Master and to maintaine that with swearing and protestation Against this we pray deliuer vs from euill that euill of sinning which draweth on and increaseth sinne till it make it out of measure sinfull for there is such a concatenation of sinnes that if God leaue vs in one sinne and heale not our soules he whose name is Legion because they are many will soone bring in seuen spirits worse then the former 2 A malo i. a diabolo He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He compasseth the earth to and fro as he confesseth in Iob and he goeth about saith Saint Peter like a roaring Lyon seeking to deuoure and Saint Paul saith to the Corinthians I feare lest by any meanes as the Scripture beguiled Euah through his subtilty so your minde should be corrupted from the simplicity that is in Christ 1 The furie of this violent enemie is to be feared for though his power be so limited that without leaue he cannot hurt vs yet his malice is such to vs that he will neuer giue ouer his prouocation of vs to ill by his temptations and his accusation of vs to God for our offences therefore he is called The accuser of the brethren The Apostle doth expresse him formidable when he putteth a Christian to it to put on the whole armour of God to defend vs against him For the power of Sathan is to flesh and bloud inuincible it cannot resist him whereas the greatest force of flesh and bloud hath beene by flesh and bloud resisted and subdued The great sonnes of Anak the mightie Goliah and his brethren whole armies of valiant men haue beene put to the worst but Sathan was neuer conquered by meere man 2 The malice of Sathan to mankinde is implacable for he hateth God and the image of God in man makes matter of vnreconcileable malignity there is no safety in yeelding to him whom he kisseth he betrayeth for he is a murtherer from the beginning 3 The cunning of Sathan is unmatchable for man he is the old Serpent and he hath his wiles as the Apostle calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudulent circumuentions pretensed to be the wayes wherein we ought to walke flesh and bloud cannot ouer-reach him And to aduance his cunning he is 1 Inuisible for he is about vs vnseene 2 He is priuy to all our words and workes 3 He is vnwearied in his watch 4 Not hindered in his passage to and fro being a spirit quicke of motion 5 Assisted with innumerable angels of darkenesse nimble mormies to negotiate for him Who would haue suspected the deuill in the bosome of Iudas Iscariot or in the mouth of Peter yet Adam met with him in the faire-spoken tongue of Euah and was beguiled by him Therefore we haue cause to pray heartily and continually deliuer vs from the euill one 3 Deliuer vs à malo quod meriti sumus we haue deserued punishments of our sinnes here in our bodies in our soules in our goods in our good name in our life the second death euen the nethermost hell against all these we pray Libera nos Domine Generally we deprecate all afflictions of body and minde which follow sinne as the punishment of it for there is no punishment in it selfe good

There is great cause of iubilation in the Church when the righteous increase therefore there is cause of ioy giuen to the Church when the wicked perish The solution of this doubt dependeth vpon this consideration The enemies of God and of our religion are to be considered two waies 1 As they are the creatures of God and partners with vs of the same nature so they are our owne flesh and no man euer hated his owne flesh thus the persons of all men ought to be deare to vs and their life pretious and their welfare desired 2 As they are by their corruptions turned enemies to God and to his Church so shall not I hate them O Lord which hate thee not their persons but their sinnes their malice against the Church that is odio perfecto odi eos Againe in the destruction of Gods enemies we must consider 1 Who it is that punisheth them for it is the hand of God and this is matter of ioy to the Church it is one of the duties of the Sabbath to reioyce in the operations of Gods hand and this is repeated there for one in the Psalmes for the Sabbath Psal 92.4 Thou hast made me glad through thy worke I will triumph in the worke of thy hands When the wicked spring as the grasse and when all the workers of iniquity doe flourish it is that they shall bee destroyed for euer For loe thine enemies O Lord for loe thine enemies shall perish and all the workers of iniquity shall bee scattered Mine eye also shall see my desire vpon mine enemies c. All which sheweth that the ruine and confusion of Gods enemies is the ioy of the Church as it is the worke of Gods hand for doe we not say Tu Domine fecisti and is it not our prayer fiat voluntas tua and are wee not to reioyce in it when it is done doth not God doe all things well and doe not all things worke together for the good of Gods children 2 We must consider who they be that suffer these are brethren with vs according to the flesh here our bowels yearne and we haue cause to mourne and lament on their behalfe for their sinnes that deserued this iudiciall processe against them He that hath a christall glasse in his hand into which his enemie hath infused poison to destroy him and seeth the glasse broken in his hand discouereth the preseruation of his life by that breaking may he not at the same time be glad that the poison is spilt and sorry that so good a glasse is broken The nature which is impoisoned in Gods enemies is Gods creature if the breaking of this glasse of humane nature doe let the poison fall to the ground is there not cause of ioy for the preuention of that euill and yet cause of griefe for the losse of that vessell by which this worke of mischiefe was to be effected Our elements of which we are composed in the frame of our bodies are mixt and not pure and simple bodies the affections that are in the inferiour part of the soule are also mixt for our best courage is shaken with some feare our hope mingled with some doubt our ioy commedled with sorrow that in the very seruice of God we reioyce with trembling In our intellectuall part our vnderstanding is not cleare of clouds in our spirituall and diuine inspirations by the holy ghost there is aliquid carnis some of the naturall man that eclipseth the light and weakeneth the force of the holy ghost in vs. Therefore as there is cause of ioy so is there cause of griefe in the case of Gods enemies but it is a safe rule alwaies to reioyce in the Lord and to approue admire and blesse the operation of his hands The powder traitours whose zeale of the religion of Rome turned them all into gunpowder and inflamed them to that furie and malice as to destroy the peace and the Religion of this Land with one blast how would they haue ioyed to haue brought forth the mischiefe in full birth which they had conceiued yet the bowels of our compassion were moued towards them to see them dye and suffer the iust reward of their most damnable proiection But the bowels of the wicked are cruell shall I shew you the mercy of a Pope it was Sixtus 5. vpon occasion of the murther of Henry the 3. the French King who in ioy of it being performed treacherously by a Monke set on by himselfe doth make a panegyricall oration in the praise of the Creatour and admireth the excellent worke of God in it quod simplex monachus non mutato habitu nongladio clipeoue armatus ad regem libere penetrauit Is not the folly of this sonne of Belial worthy to be despised that makes this a miracle that a Monke vnarmed and in his own habite wherein no man mistrusted him did commit this treason for so these false Monkes were without suspition admitted to the Kings presence but had he changed his habite and come armed he had beene preuented He reioyceth in the Kings death yet he was no heretique as Rome cals heresie but a sonne of the Pope and he layeth the murther to Gods charge Regem Deus per sacratum virum interfecit the whole oration is extant in print they are all ashamed of it so full it is both of folly and malice Wee may not doe the God whom we worship and serue that vnthankefull iniurie to omit the late fearefull example of his iudgement declared vpon a Popish conuenticle assembled in a priuate meeting to an hereticall Sermon they are blinde that see not the hand of God in it and they that take not warning by it to auoyd the like may tempt the iustice of God to some new execution for he hath treasures of wrath I thinke I speake the charitable thoughts of you all it was a iudgement much to be deplored in respect of them that suffered the same So great a number presently either broken with the ruines of the house or smothered with the closenesse of their owne heapes one vpon another others wounded some dead found some fallen into madnesse We haue cause all of vs to lament the sudden violent death of so many of whom we haue cause to perswade our selues charitably that they had the zeale of God but not according to knowledge and that they were made beleeue that they did God good seruice But how many open Churches did they passe by how many learned Preachers might they haue heard at that time from whose light they might haue borrowed light and in whom they might haue heard Iesus Christ speaking to his Church and declaring the way of saluation they forsooke the houses of God to retire themselues into a chamber where their owne weight was their ruine by the iust hand of God as we must needes confesse for his workes are often secret but alwaies iust Did not the blinde leade the blinde and both fell into the ditch

so it is an effect of our patience because by bearing afflictions we doe make a full proofe of our faith for it is not faith except it be loue also and loue suffereth all things and faith worketh by loue They also doe reconcile the two Apostles well who said that patience and experience mutuo se generant for one is the effect of the other as one exemplifies it well for health is the cause of stirring and exercising of the body and againe stirring and exercising of the body is the cause of health And thus it is betweene hearing and faith for hearing begetteth faith and faith begetteth hearing and betweene faith and loue for the loue of God maketh vs beleeue in him and trust him and the more we beleeue the more we loue This is that patience which testifieth of our faith as in Iob Though he kill me yet will I trust in him this declareth that wee are subiects of Christs kingdome when the will of this King is receiued in his lawes with obedience in his gifts with thankfulnesse in his afflictions with patience 2 But to patience we must adde perseuerance which is called long suffering for it pleaseth God to try the faith and patience of his seruants often with spinning out their probation to some length of time to see if any thing haue power ouer thē to withdraw them frō him The best of Gods seruants haue felt this an hard tryall insomuch that Dauid often complaines and thinks the time of his sufferings long and his visitation sharpe and Iob the great example of patience for you haue heard of the patience of Iob saith the Apostle yet euen Iob felt some cold fits of feare and some feuorous burnings of impatience betweene whiles though vpon better consideration he came againe to himselfe and went on in long-suffering If wee consider wisely either with what patience God doth beare with the many prouoking sinnes which we commit to his dishonour or with how long suffering he expecteth our repentance and turning to him wee shall the lesse esteeme the production of our triall for if God should in iust punishment fit vengeance to the dimension of our sinne wee should suffer both much more and much longer then we doe Therefore seeing we finde our selues not vnder his execution as guilty persons to be tortured for our treasons and rackt for our many rebellions but as patients vnder the cure of a gratious Physitian who puts vs to paine to cure vs wee haue no cause to complaine though affliction gall vs for the time which wee haue deserued should oppresse and confound vs for euer And seeing the afflictions of this life are not worthy of the glory that shall bee reuealed who would refuse foule and deepe waies to go to the crowne of glory that neuer withers 3 To perfect the worke of patience wee must adde hereunto reioycing in our tribulations S. Chrysost doth well expresse the difference betweene striuing for a mortall and an immortall crowne of glory Those that striue for a prize here on earth haue no ioy till they come to the end of their labours all the way to the crowne is feare and care and much labour and sorrow but to the Saints that striue for that immensum pondus gloriae non minus iucunditatis adferunt ipsa certamina and this proceedeth from that difference which is betweene the seruants of God and the seruants of sinne For in the righteous though there be a man of flesh which shrinketh at the smart of his sufferings yet there is also a spirituall man who striueth against the weaknesse of nature and ouercometh it by the strength of grace and that hid man of the heart tasteth the sweetnesse of God in the cup of bitternesse and seeth the light of Gods countenance through the thick cloud of temporall vexations True it is that all afflictions are iust punishments of sinne and they are in their nature euill and it is vnnaturall to reioyce for them because they are against vs but to reioyce in them proceedeth from a sense of that diuine grace which sweeteneth them and maketh them wholsome to vs for God is neare vs in the middest of them as S. Chrysost saith Visitat Deus in carcere suos et ibi plus est auxilij semper ubi plus est periculi Therefore if thou wouldest haue the will of God done by thee and vpon thee thy duties are knowledge of this will remembrance of it obedience to it and patience in it and this patience must haue a perfect worke euen to long suffering of to ioyfulnesse in all our afflictions LVC. 11.3 Giue vs day by day our daily bread or Giue vs for the day our daily bread THe three former petitions are framed as you haue heard to the glory of God which is the first and chiefest thing to be sought and desired by vs all that glory which is due to his name that which is belonging to his kingdome in the reuelation of it in the dilatation and stabiliation of it that glory which is done to God in the knowledge and obedience of his holy will and in all godly patience of it Now in this fourth petition we craue a fauour from God to support nature with the necessaries of life that we may bee able for Gods seruice for though wee doe not liue here propter corpus yet wee liue in corpore and God knoweth whereof wee bee made hee remembreth that we are but dust and though to make the best of our body it be templum spiritus sancti yet this temple must be kept in good reparations lest it fall For the better vnderstanding of this petition 1 We must enquire what is meant by bread 2 Why we doe desire it to be giuen vnto vs. 3 Why it is called our bread 4 Why it is called daily bread 5 Why we beg it for this day 6 What duties we learne from this petition 1 Bread Bread as you know is called the staffe of life for by it the life is supported resembled therefore to the staffe or pole that standeth in the middest of a tent which stayeth it vp so this earthly tabernacle of our body is supported by bread and therefore the taking away bread from vs is called the breaking the staffe of bread And so the Prophet Ezechiel calleth it I will breake the staffe of bread in Ierusalem The reason why it is so called I take from Dauid who calleth it Bread which strengthneth mans heart We read no mention of bread till the fall of man neither should man had he staied in the state of his first innocency haue needed to haue tilled the ground for his food but the earth had yeelded him fruits for his sustentation without any labour no more but take and eate and the blessing of God vpon that ready provision should haue supported man In the raine of Manna and Quailes the most prepared food that we read of the fauour of God to his