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	sin_n	sting_n	2,094	5	13.1353	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10111	An exposition, and observations upon Saint Paul to the Galathians togither with incident quæstions debated, and motiues remoued, by Iohn Prime.	Prime, John, 1550-1596.	1587 (1587)	STC 20369; ESTC S101192	171,068	326

preciousnesse of the gift 3. the certaintie in receauing 4. and the neede of the receauer 1. The freenesse of the giuer For what is freer than gift And then a gift proceeding of loue Which loued me 2. For the preciousnes of the gift what can bee more precious than the Sonne of God the heire of al Hee gaue himselfe 3. The certainty of receauing is vttered in the specialitie of speaking for mee But O blessed Paul what meane these * Christ is not receaued in a general conceat but by a special applying enclosures Why Is Christ thy Christ Is hee thy Sauiour And is hee not rather the Sauiour of the world That which is thine is none of mine Is it not so In worldly thinges true the right and propriety is in the true owner onely and in him alone and in none other In spirituall rightes it is not so altogether Christ is the Christ of all in generall and in speciall too yet not a diuided Christ but whole and entire whosoeuer hee is In natural thinges see a resemblance hereof the Sunne in the aire is a generall light in the eye a speciall and the sound in the ayre a generall noyce yet seerely discerned in the eare so Christ is a general Sauiour of all that shall bee saued but specially is hee receaued discerned and applied by the eye of faieth which faieth commeth by hearing him generally deliuered but specially applied As take eate take drinke at the Lordes Supper feede on him by thy faieth And blessings so speciallie and certainely taken haue euer a quicker tast in the receauer and prouoke thereby the more thankefulnesse towarde the donor 4. The neede of the receauer appeareth in this * The price of the ransom doth proue the neede of the party and the hainousnes of his trespas who is to bee ransommed that if a lesse ransom would haue doone the deed so great a payment had not needed But somuch it cost to saue one Soule And whereas hee saith Christ gaue himselfe For me it is plaine in how harde a case hee was before that Christ must dy that wee may liue or else wee dy euen as the Ramme was Sacrificed that Isaake might bee saued Wherefore of his perfect mercy and for our pure neede Christ dyed for thee for me and for vs al. Why Christians die though Christ died for them It is but an easie demaunde and soone satisfied why I must dye though Christ died for mee Yet God doubtlesse requireth no double satisfaction hee desireth not to bee twise paied for one debt Notwithstanding nothing is more certaine than that death is the common and vneuitable Lodge and Receptacle of the liuing The Wiseman shall dye as wel as shal the Foole. Dauid when he had * Acts. 13.36 serued his time was reposed to his Fathers and the statute is generall and cannot not be dispensed with al must dye By sin * Rom. 5.12 came in death and as sinne is in al so must all dy If there had beene no sinne there shoulde haue beene no death nor dissolution no not of our mixt bodies no more than there shall be of the very same bodies after their restitution glorification By sinne death entered and must goe ouer all But the question is why wee dye whom Christ hath deliuered both from sinne the cause and from death the consequent of sinne As we are deliuered from sinne not that it bee not but that it sting not so are wee deliuered from death not that it come not but that it conquer not that it lead vs not in a triumph ô death where is thy sting The sting of death is sinne but sinne is doone away and therefore ô graue where is thy victory Death is no Death to a good Christian Thou takest holde of vs not because wee are stung to death but because of a natural necessity indeede inducted thorough sinne at first yet for that the guilt of sinne is taken away death is no right death nowe but a dissolution and a passage to a better life and a very instrument whereby mortality putteth on immortality and whereby we liue for euer And the assurance of our certaine departure hence is hence-foorth a noble monument of the weight of sinne to weane vs from sinning and to win vs to Christ in perpetual thankefulnes for that we are freed from the curse of the Lawe against sinne from the guilt of sinne in it selfe and from the danger of death for sinning and all this by his infinit desert in dying for vs that otherwise should haue died a death euerlasting This grace would not bee abrogated I abrogate not the grace of God this grace of his Gospell Steuen Gardiner Steuen Gardiner in King Edwards time whē he stood much but falsly vpon his innocency and would not yeelde that hee had offended yet at length being asked whether he would accept the Kings pardon or no nay saith he I am learned enough not to refuse the Kings pardon In like manner men may dally and play and vse figge leaues at pleasure truly the greatest wisedome in the end will be to renounce all and craue mercy and stand vpon pardon and to trust vnto Christ and onely in him Grace is reiected when works are annexed And for a good fare-well and end of this Chapter be it remembred and written in the hartes of humble men for euer that wee after the example of our Apostle we disanull not we reiect not we frustrate not we abrogate not we throwe not away the grace of God which necessarily ensueth by meashing or adnexing either the association of Ceremonies or the obseruation of the Lawe vnto his free and absolutely free Grace free in GOD though deserued by Christ our Iesus and onely Sauiour CHAP. III. 1 O FOOLISH Galathians who hath bewitched you that you should not obey the trueth to whome Iesus Christ before was described in your sight and among you crucified 2 This only would I learne of you Receaued ye the spirit by the workes of the Law or by hearing of faith 3 Are yee so foolish that after ye haue begun in the spirit ye would now end in the flesh 4 Haue yee suffered many things in vaine If yet in vaine 5 He therefore that ministreth to you the spirite and worketh miracles among you doth he it through the workes of the Law or by the hearing of faith O YEE foolish bewitched and disobedient or incredulous Galathians These are vehement speeches But this vehemency proceeded of great zeale and this zeale for them was grounded vppon many reasons 1. Christ was described before their face and crucified in their sight 2. They had receiued the spirit and the graces of the holie Ghost not by the deeds of the Law for they were Gentils but by the Ghospel preached vnto them And the Law in comparison is flesh and grosse the Ghospel is spirituall Should they beginne with the better and relaps to the worse Be

most preeiselie and properly taken which his fault was reproued as appeareth in Austine Tom. 6. contra Epist Funda c. 5. 6. And which title because the Pope being also a Bishop doth claim he most resembleth Manicheus The abuse of things abolisheth not their good vsage But to the matter whether he vsed or abused this salutation it skilleth litle for our partes we are not disposed to mislike the innocent sheepes fel because the rauening woolfe hath sometime put it on wee are not so fonde as to refuse the Arke of God 1. Sam. 8 because the Philistines had once got it into their hands we cannot neither will wee God willing refuse the vsage of our godly greetings because your coyishnesse would bar vs thereof and appropriate good words at your fantastical pleasure As wel you may for ought I knowe interdict men of well dooing as of wishing wel vnto their neighbours and brethren And farther if you imagine as it may seeme you doe that there is some operatiue and working benediction in those wordes beside that the euent hath prooued the contrarie for what is now become of that graceles vnhappy Church of Galatia the verie words following confute that your folly most sufficiētly For Paul wisheth Grace and Peace not as enclosed in his wordes and interlaced in his lines or fixed to his letters but to bee giuen by God and by Christ which gaue himselfe c. In which fourth and fifth verses are to bee learned these three conuenient obseruations as they lie 1. The end why Christ gaue himselfe to deliuer vs out of this present world 2. The enducement thereunto according to his good wil. 3. Our duty therefore in giuing him glorie and deserued prayse for euer The end of our deliuerie by Christ 1 Deliuerie presupposeth captiuity and the greater the enemie the dearer the ransom and the ioifuller the deliuerance The enemie here named is the world the ransome Christ we are the deliuered The enimie mightie the ransom pretious and therefore our deliuery most ioyful But hee that is in hel thinketh many times there is no other heauen So faire a glose can the world set vpon the matter and so forcibly can it woork Gen. 29. In the booke of Genesis Laban made promise to Iacob that he should haue to wife for his faithfull seruice fair Rachel Iacob in hope thereof indureth al toile and pains But when the time of his couenant was expired Laban in the night substituteth Lea in steed of Rachel Euen so O guilful worlde how sweet how pleasant are thy promises but the things thou yeeldest in the end how bitter how ful of gall are they Thou promisest bewtiful Rachel but thou performest squinteyd Lea. He which seeth thy vanitie and discerneth thy wilinesse would hee be deceaued or ought he not of all thinges most to desire his deliueraunce from thy thral The world a transitorie and a wicked world Our Apostle describeth this world worthilie in two woords terming it the present wicked world The wickednesse of the world may seeme delight-some yet such delightes endure not long They are but a basket ful of sommer fruit a Ionas his gourd they spring in the night and fade the next day That which is past is as if it neuer were that which is to come is vtterly vncertain and that which is present is but a glimse for a moment a morning dew and gone againe Notwithstanding were the world only a fickle and a transitorie vncertainty the benefite of our deliuery were the lesse Glasse is a brickle metal and yet a cleane The world is not only vnstable and fading euen the verie fashion thereof but it is as Saint Iohn speaketh altogither set on wickednesse Our deliuerance from the world doth not driue men to shorten their time in the world and therefore Christ gaue himselfe for our sinnes that he might deliuer vs out of this present euill worlde I say not neither saieth Christ from not being at al in this world but from liuing after the fashion of the world For it is written Thou shalt not kil that is thou vpon a feare or fancy thou shalt not dispatch as not an other so not * Aug. de ciui Dei li. 2. cap. 20 thy selfe out of the woorld Thou shalt not dig thine owne graue and enter into it before thy time no Thou shalt not hang thine owne winding sheete before thine eies thou shalt not be cause or occasion of thine owne death Iob. When holy Iob cursed the daie of his birth it was but a pang of imperfection Act. 16.28 In the Actes when the prisoner woulde haue killed himselfe Paul crieth out that he should do himself no harm as if to kil were to hurt himselfe Then if to kill were to doe harme verily to liue cannot be harm And were it absolutely vnlawful to liue or laweful to liue or not to liue when mans lust were and with * 2 Machab. 14. Rasis to leaue the station wherein God hath placed vs there could haue beene no doubt Philip. 1.23 or no great doubt in Pauls choise to the Philippians where he casteth with himselfe whether it were better to choose life or rather death for the desire he had to be dissolued and to be with christ Yet in fine he resolueth for considerations that it were better the course of his race to be continued And then why chose he life if to liue were vtterly il and simply naught as some in their impatiencie imagine Ioh. 17.15 In Saint Iohn our Sauiour prayeth for his not that they be taken out of the world but that they may bee preserued from euil For the creatures in the woorld and the woorlde and our life therein though euil and tedious are not in fault The faultes of the woorld must bee shunned and from them wee are deliuered namely from the guilt of sinne thorough Christ 1 Ioh. 1. and by his spirite from the degrees of sinning wilfully lustfully or finally to death But which is my second note who is hee or what is it hath deliuered vs the grace of God through Iesus Christ And why The inducement why God vouchsaued our deliuerance The causes of gods doings must not be sought for else-where then in God himselfe His grace his fauour his mercy his fatherly goodnesse his pleasure purpose wil and good wil are the onely things specified in Scripture as agent causes of sending so great saluation to the sonnes of men Our Apostle Paul euerie where intentiuelie looking into the state of our redemption when he feeth the father satisfied the Son sacrificed man saued from sin and deliuered from the world he hath alwaies recourse onely to the goodnesse of God who is most free in willing inflexible in doing repentant in neither and in both without all compartner For who hath or can be his associate or Counseller Rom. 11.34 to induce him this way that is