Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	faith_n	justification_n	4,667	5	9.6727	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13070	A fift proceeding in the harmony of King Dauids harpe That is to say, a godly and learned exposition of 5. other moe [sic] psalmes of the princely Prophet Dauid: beginning with the 68. and ending with the 72. psalme, being the last part of the first tome, or one halfe of the booke of psalmes. Written in Latin by the reuerend Doctor Victorinus Strigelius: professor of diuinity in the Vniuersity of Lipsia in Germanie. Anno. 1576. Translated into English by Richard Robinson citizen of London. 1594. Seene, and allowed.; Hypomnēmata in omnes Psalmos Davidis. Psalm 68-72. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1598 (1598)	STC 23363; ESTC S113498	57,243	82

salt of the earth purity of doctrine and the vnity of the teachers Examples of hurtful emulation euen in the ancient Bishops of the Church Discord arising felse brethren Why the Apostles and good Bishops are called Kings with their hoasts Verses 4. 5. 6 Teachers of the Gospell compared vnto doues for the diuersity of their gifts The vocation or calling of the Minister The 3. effects of the Gospell Iohn 12. 35. The 2. effect of the Gospell The 3. effect of the Gospell The exceeding great traine of Christ our triumphant king The saying of Athanasius against Arius of the ascension of Christ The deliuerance of the captiues The captiuing of the enemies and the spoiling of them A comfort vnto the Church burdened with the crosse A prophecie touching the destruction of the Iewish nation The sweete ioies of this triumph A thankesgiuing of the church for the victory by Christ obtained The order of the Apostles marching as Princes in the tryumph of Christ The stability and felicity of Christs church kingdom Dauids prophecie of kings and princes which shuld be patrones of the Church Dauid denoūsceth a downfal and destructiō of Antichrist and his cruel bloody beastly warriours Dauid reciteth a prophecie touching the calling of the Gentiles to the church of God The Epilogue or conclusion of this Psalme is a general exhortation vnto thanksgiuing for manifold benefites * Of Shoshanim reade Psal 45. A threefolde Meditation of this Psalme The instructiue meditatiō The saying of Hippocrates The saying of Clement B. of Alexandria Pontanus The spiritual meditation of this Psalme The exemplary meditation The first part of this Psalme is a praier to the 31. verse Senecas verses of Hercules Christ bare vpon him the burthen of all our sinnes Preachers oftimes very vnthankfully delt with of those whom they haue best deserued of Examples of the heathen most vertuous persons Aristotles saying of iustice The godlie zeale which Dauid had for the aduancement of Gods glory Vrigils verse Scipios zeale for his country The seruent zeale of our sauiour Christ for our saluation S. Augustines saying touching a good conscience a good name The blind affection of man Christ is y e gate and the tower altar of refuge for vs to runne vnto with harty and humble praier Iosephs praier Daniels Praier It is Gods commandement and will that we should pray vnto him and his promise is assured performance The last act of Christs passion The 2. part of this Psalme containing a curse against the enemies of Christ Fiue degrees of punishmēts inflicted vpon the Iewes and wherefore The 3. and last part of this Psalme containing a thanksgiuing by Dauid or rather by Christ and the maner thereof in 3. degrees The blessings lost by Adam are in and by Christ restored vnto vs. Gratiae priuatiur positiuae The diuers Epithites of our iustification by Christ A conclusion Exhortation The effects of this Psalme are touching faith and the force thereof mightily shaken by three meanes Iobs patience in his calamities Matth. 7. 7. 8 The effect of an oath The effect of prayer Dauid praieth for defence frō God in a good cause and for the destruction of his enemies We must pray to God to cut off the Pope and Turke the 2 strong arms of Antichrist A debasing of mans self conceit in his own nature A description of the 3. ages of the world The diuel stirs vp tyrants and heritikes in the last olde age of the world most wickedly weakning the state thereof Two effects of this Psalme The righteousnes of God in the law His righteousnes in y e gospel D. Martin Luthers saying vpon the first verse of this Psalme Tyrants trusting in mans helpe are desperately deceiued The Church sore charged and burdened with the crosse When good men are vnjustly slaundered it behooueth them to hold fast the consolations left them in the word of God against vnrighteous iudgements A principall proposition of this Psalme consisting in a Prayer and a Promise The Church in her old age thankfull vnto God A prayer for the Church in her old age The great mercy of God aboue mans merit The restoring of the church in the latter daies comparable to the deliuerances by God in former ages 1 Kinges 10 1 K●ngs 12 2 〈◊〉 13 40 The church in the latter age shal at length descry and attaine vnto the port of life euerlasting The effects of this Psalme with a refutation of the Iewes contrary opinion in two points The vayne dreames of the Iewes This Psalme discerneth Christ the sauior from all other souerainty for euer The predictions of the prophets touching Christs suffering for mans saluation The excellencie of Dauids art oratoricall in compiling in 4. poynts The sentence of Saint Augustine cited by Prosperus Our excellent benefits by Christ our Sauiour A diuerse vse of the worde iudgement Dauids verse interpreted touching the first second comming of Christ the chiefe Iudge The peaceable estate of the Chucrch The maner of Chirsts kingdome governed by his iustice iudgement How Christ the Sauiour is to be honored in his kingdom The application of Daulds verse first to Gedeons and secondly to Christ his victorie Righteousnes and peace two effects of christ his kingdome A great difference between the bounds of Christs kingdom and the kingdoms of earthly Princes namely is sixe points Of kings and Queenes the nursing fathers and mothers of the Church from the beginning The great mercie of God in sending his son Christ to deliuer the distressed The application of the fable touching the viper and the palme Touching the eternail godhead of Christ and the royaltie of his euerlasting kingdome The florishing state of the Church with puritie of doctrine cōcord of the Church The euerlasting renowme of Christ God and man eternal king of the faithfull and their euerlasting blessednes in and by him The myracle of myracles in the Messias Christ God man king immortall

particle must we diligently consider where he saith I paide them the things that I neuer tooke That is he hath peformed our duties for euerie bond is cancelled and made voide when the debt is paid neither is it materiall whether he that oweth the debt do pay it or an other for him Then this our Redeemer tooke quite away or rather frustrated our obligation wherein wee were bound to the curse of the lawe and euerlasting punishments because he performed for vs the dutie by vs owing to the lawe according to that saying Galat. 3. 13. Christ being made a curse for vs redeemed vs from the curse of the lawe God thou knowest simplenesse and my faultes are not hid from thee How great humilitie was that where Christ prostrating himselfe before his father did beare his wrath as if he had polluted himselfe with the most heinous sins of all men This is no Rhetoricall spéech nor vaine amplification but indeed such was the sorrow of Christ taking vpon him the wrath of God as if he himselfe had committed these our sinnes But who can at full declare the greatnesse of this humilitie Where the sonne of God yéeldeth himselfe as a guiltie person in so great and grieuous sinnes This humilitie doth Paule with excellent wordes thus describe 2. Cor. 5. 21. Him that knewe no sinne made hee sinne for vs that by him we might bee made the righteousnesse of God Most trulie said Aristotle Iustitiam esse Hespero Lucifero formosiorem Iustice is more beautifull farre then the morning or the euening starre For there is nothing better nor more excellent then the congruencie with the whole law which is a rule of righteousnesse in the will of God Contrariwise nothing is more filthie then sinne wherewith God is horriblie angrie For the Sonne of God taketh and turneth vnto himselfe this deformitie and bestoweth vpon vs his obedience that by his meanes wee might be righteous before God But the excellencie of this purpose in God can neither the eloquence of Angels nor of men sufficientlie disclose or manifest vnto vs I do therefore exhort the reader to consider the same diligently and to giue thankes vnto Christ Iesus the sonne of God for his wonderfull humilitie and seruent love towards vs. Let not them that trust in thee O Lord of hostes bee ashamed for my cause let not those that seeke thee be confounded through me O Lord God of Israel And why for thy sake haue I suffered reproofe shame hath couered my face The sonne of God in this verse applyeth his sacrifice vnto the Church for it belongeth unto the Priests dutie not onelie to offer some thing but he must haue therwith a mind to pray for him touching whom the sacrifice is made and testifying that for his sake he performeth this obedience Therefore that these wordes in this place and in the 17. cap. ver 19 of S. Iohn are recited by Christ the son of God we are faithfullite to remember I saith he do sanctifie my selfe for them that euen they also might be sanctified in the truth Againe vers 9. I pray not for them onelie but for all those which shall beleeue in me for my wordesake Here doth Christ openlie affirme that his sacrifice is effectuall not onlie for his Apostles but for all them that embrace the gospell But this application must we firmelie take holde vpon by faith and wee must beleeue that the fruite of this sacrifice perteineth vnto vs and that by meanes of this sacrifice the wrath of god is vnfainedlie pacified towardes vs yea that we are receiued into gods fauour heard and saued by him Therefore saith Paule Rom. 3. 34. We are freely iustified by his grace through the redemption which is in Christ Iesus whom God hath ordained our propitiator or mercifull Sauiour by faith in his blood So saith he is he thy mercifull Sauiour when thou beleeuest that by means of his sonne Christes death god is pacified with thee This doctrine of application let vs for euer and with speciall care remember I am become a stranger vnto my brethren euen an aliant vnto my Mothers children For the zeale of thine house hath euen eaten mee and the rebukes of them that rebuked thee are fallen vpon mee The worde zeale signifieth a displeasure in vs driuing awaie the iniurie from that which we loue or striuing that the person whom we loue be not taken awaie form vs As when Sampsons wife was taken from him euen he a man of most mightie courage conceiued great sorrowe and displeasure that for the loue he bare to his wife he woulde either plague and scourge the Philistians or else haue her to him home againe Also by this zeale are manie motions or rather passions of the minde intermixed in men like as Virgill saieth Mixta est Insania luctu Euen with verie mourning mood is mixed motion mad or wood And the Poet Ouid with notable wordes describeth this mixture of affections where hee saith Cor dolet atque it a mixtus abundat amor The heart of louers sorroweth sore and loue abounds by mixture more So Scipio was in person present at thrée battles where he saine his country ouercome These ouerthrowes brought him both great sorrow and enflamed his anger to restore the ancient glorie of this countrie and to subdue or represse Annibal This great affection or rather passion did Christ feele in suffering aduersitie which he must and would needes beare to restore the glorie of his eternall father and to deliuer his Church which he loued feruentlie and knew the would not be otherwise deliuered except the himselfe should be made a sacrifice for her Therefore saith he in this 9. verse The zeale of thine house hath euen eaten me That is consumeth me in that I hasard my life for deliuerance of the congregation which I loue and to vanquish and ouercome those reproches wherewith God is agréeued which bring me great sorrow and prouoke my anger against the balsphemous person I wept and chastened selfe with fasting and that was turned to my reproofe I put on sackloth also and they iested vpon me They that sit in the gate speak against me and the drunkards make songs vpon me Well it is said by Augustine Bona conscientia mihi mea causa opus est sedbona fama opus est propter proximum I had néed in anie my cause to haue a good conscience but I haue néede of a good name by reason of my neighbor For although a guiltlesse conscience maie well scorne lying reportes so far as to the effect of the cause apperteineth because the knoweth that Truth at length wil haue y e victory ouer sclanders yet y e vertuous or noble mind is sore grieued with the lewd iudgments of men and had rather suffer great punishments in the bodie then to heare the poisonfull backbitings stickled on with popular and plawsible arguments Wherefore séeing Christ was tempted by all means as we are tempted except

27. Let them curse but do thou blesse Let my enemies be confounded but let thy seruant be glad and ioyfull Isay 52. 7. Feare not ye the reproches of men Math. 5. Blessed are you when men reuile you and presecute you and say all maner of euill against you for my sake falselie vers 11. And in such conflicts let the difference betweene the true Church and of that companie bee knowne which falsely arrogateth vnto them the title of the Church when it is most assured that the enemies of the truth are not the Church of God according to these sayings Iohn 10. 27. My sheepe heare my voyce But of the enemies it is said thus Ioh. 10. 26. Ye are not of my sheep Againe Iohn 8. 44. Ye are of your father the Diuell c. Cast me not away in the time of age forsake mee not when my strength faileth me For mine enemies speake against me and they that lay waite for my soule take their counsell togither saying God hath forsaken him persecute him and take him for there is none to deliuer him The first verse is a principall proposition of this psalme which is not onelie a praier but also a promise according to the rule All praiers of the holie Ghost are promises But I pray you thinke how necessarie a prayer is this Like as in aged persons all things are more faintlie seene in them so in this old age of the world the Church is more weake fuller of wrinckles in her forehead then the hath had before time because she is not onelie grieued with infirmitie of her age but is also fore worne and wrecked with punishments which are increased by reason of her sinnes And againe the outrage of the diuels both the more ercaede because they know within a short time their iudgement draweth neare wherein their filthinesse shall be clearelie and openlie reuealed before all Angels and men Let vs therefore craue with most seruent praier that God would not cast away the remnants of the Church now in her old age because of her dotings and other blemishes but seeing he knoweth that olde age had néed to haue quietnes and rest that he would vouchsafe mercifullie to succour help and comfort his Church now in extreame olde age as he hath promised so to do Isay 46. verse 3 and 4 Heare ye me house of Iacob and all that remaine of the house of Israel which are borne of me from the wombe and brought vp of me from the birth Therefore vnto olde age I the same euen I will beare you vntill the hoare haires I haue made you I wil also beare you and I will carie you and I will deliuer you Let vs with this promise comfort our selues when in these confusions and ruines of kingdomes we being disquieted do séeke where the Church shall remaine The latter of these two verses is easilie to be vnderstood of them which do consider the hystorie or state of these daies For what sleights hath not Sathan exercised by his instruments the Tyrants and Hypocrites of our time to oppresse and extinguish the light of the refined and purified doctrine He mooueth seditions he kindleth ciuill warres he deuiseth odde formes and orders of fained reformation in religions and opinions of men hee hath troubled our congregations with vnnéedfull and vnnecessarie disputations Finallie hee hath prepared and practised all manner of meanes which might seeme to tend to the destruction of the truth But like as the foming waues dashing and mounting vpon the rocks do with their owne force fall off againe into the sea when the rocks stand firme and immooueable so the mischieuous enterprises practises of Sathan so much as to the effect of the cause appertaineth haue beene are and shall be redounding to no purpose according to these sayings of Christ our Sauiour Mat. 28. 20. Behold I am with you euen vnto the end of the worlde Againe Mat. 16. 18. The gates of hell shall not preuaile against her Furthermore Iohn 10. 28. No man shall take my sheepe out of my hands Go not sarre from me O God my God make haste to helpe me Let them be confounded and perish that are agaynst my soule let them be couered with shame and dishonour that seeke to do me euill Such perspicuitie there is in this praier that he which will expound the same with long Commentaries shall séeme to lights a Candle euen at the midday Letting passe therefore diligence vnnecessarie and needlesse in this point I come to the verses next following As for me I will pacientlie abide alway and will praise thee more and more My mouth shall dayly speake of thy righteousnesse and saluation for I know none end thereof I will go forth in the strength of the Lorde and will make mention of thy righteousnes onely Thou O God hast taught me from my youth vp vntill now therefore will I tell of thy wonderous workes The Church in her olde age promiseth vnto God for his defence and preseruation of her some recompence namelie Confession and propagation of the true doctrine And euen this is specially to be obserued that thée affirmeth she will not be the aduancer of her owne righteousnesse but of the righteousnes of God according to that saying 1. Cor. 3. 1. He that reioyceth let him reioyce in the Lord. Againe where he saith 3. Phil. 9. That I may be found in him not hauing my owne righteousnesse which is of workes but that which is from God by faith in Christ This pronounced praise as else where is often said attributeth vnto God and his sonne Christ true glorie and setteth downe firme consolation vnto our consciences and discerneth the church from other sects which maruaile at nothing but the figge leafe that is a wretched and vncleane hypocrisie of outward works And truely when I reade these verses it seemeth to me that the holie ghost fore-prophesied in them the refining or purifying of the doctrine which in this age hath beene made by the ministrie of the reuerend D. Martin Luther For which let vs bee thankfull vnto God and the same as an excellent gift and treasure of great price left vs by the power of the holie ghost faithfullie kéepe that it may passe and procéed vnto our prosteritie pure and vncorrupt without anie our default therein Forsake mee not O God in mine olde age when I am gray headed vntill I haue shewed thy strength vnto this generation and the power to them that are yet for to come The repetitions in Psalms are not vaine repetitions of the same things but signes of most feruent affects or motions of the mind For what thing is it that with greater force of mind can be craued of God then that he would not suffer the Church his spouse now in her extreame olde age almost dotage for or by reason of her manifold deformities to be either forsaken or cast out of his fauour Wherefore it is not inough that we make these prayers