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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13530	Christs combate and conquest: or, The lyon of the tribe of Iudah vanquishing the roaring lyon, assaulting him in three most fierce and hellish temptations. Expounded, and now (at the request of sundry persons) published for the common good, by Tho. Taylor, preacher of the word of God, at Reeding in Barkeshire; Christs combate and conquest.	Taylor, Thomas, 1576-1632.	1618 (1618)	STC 23822; ESTC S105331	393,043	443

heart 1. Sam. 28.15 when the deuill would delude Saul ●nd hasten his death he layes the ground of it in Gods word and taking on him the person of Samuel saith The Lord hath done euen as he spake by my hand abusing alleadging that Scripture in 1. Sam. 15.28 The Lord will rent the Kingdome from thee this day and hath giuen it to thy neighbour who is better then thou Mar. 1.23 the deuill comes to Christ and tells him he knowes him well enough Thou art Iesus of Nazareth euen that holy One of God that holy One that was promised figured and expected euen that Redeemer and holy One of Israel Isa. 41.14 euen that holy One foretold by the Angell Luk. 1.35 And all this was by Scripture to ouerthrow both Christ himselfe and the faith of beleeuers as though there were some secret compact and familiarity betweene him and them and perhaps hence arose that speach By Beelzebub he casteth out deuills 1. Satan knowes that Scripture is the will of God reuealed and hath sway in the conscience as beeing inspired by the holy Ghost as the onely rule of faith and life and if he can turki● the Scripture out of his right sense and shape he peruerts iudgment and holds the conscience in errour and these errours are dangerous and neare of kinne to obstinacy For till the truth of God come to his place againe in the conscience it will stiffen it selfe in errour euen to the death So as by this stratageme Satan vsurpes the conscience which is Gods right and so leads men at his pleasure 2. His malice sets him cleane contrary to God in his proceedings God hath giuen his Scripture to saue men by and therefore it is called a word of saluation now Satan would herein crosse the Lord in peruerting the word to mens condemnation The Scripture is in the Church as a law to the Common-wealth to containe men in the compasse of faith and godly life whence it is called Statutes and precepts and iudgements But Satan seekes to enforce it as a law to thrust men from faith and obedience The Scripture is a word of truth of holines of wisedome euery way resembling God the author Satan therefore beeing the greatest enemie to Gods image is the greatest enemie to the Scriptures and desireth to peruert them by establishing by them errours heresies false doctrines wicked and foolish opinions and practises 3. His subtilty and pollicie is not inferiour to his malice for 1. He hath a speciall slight and tricke of his owne by pretending truth to impugne it and with Scripture to fight against Scripture which he hath taught his speciall factors heretikes and seducers for why else did Christ forbid the deuill to witnesse to him but that euen that truth he speakes euer tends to destroy the truth And in the text why cites he the truth but to draw Christ into an errour 2. He will gaine to himselfe some credit by this practise for seeing speaches and testimonies depend much vpon the credit of the speaker by his quoting of Scripture he would be taken as if the truth of Scripture depended vpon or needed his witnes 4. Satan must doe thus if he will preuaile against Christ or his seruants for Scripture in the true sense of it is no patrone of sinne nor euer stands on the deuills side Of all temp●●tions beware most of them which come armed with Scripture for hardlier can we espie the subtilty and danger of these then those which are directly against the Scripture And by temptations of this kinde Satan mightily preuaileth in points both of doctrine and practise which it shall not be amisse to giue some tast of and in both we shall obserue how Satan doth not so much vse as abuse Scripture I. In matters of doctrine 1. For the establishing of the Headship of the Church in the Pope the ordinary Papists haue found a Scripture in Ioh. 21.16 where Christ saith Feed my sheep I answer first that place speakes not of any headship or spirituall gouernment but of fee●ing by the word and Sacraments which the Pope neuer doth secondly it is a commaundement not giuen to Peter alone but to all the Apostles who were equally Apostles with him but applied to Peter specially not to note any Primacie but secretly to checke him for his threefold deniall whereby he made himselfe vnworthy to be a Disciple Obiect But Peter saith he hath two swords and therefore the Pope hath both spirituall and temporall iurisdiction Sol. This is a place of Satans alleadging when that which is spoken literally is wrested into a figuratiue sense And where Peter is commaunded Act. 10.13 to kill and eat● the Pope may kill and slay and eate vp whom he will or can Prince with people But this is a place literally to be taken and one part of the argument hangs with another as the dreame of a sicke man for the Pope if he be Peters successor must feed the sheep not feed on them But Bellarmine who would make the world beleeue his wit is thinner hath deuised a farre more sufficient place 1. Pet. 2.6 Behold I put in Sion a chiefe corner stone elect and precious that is the Pope In his preface to the controuersie De Rom. Pontif. and lib. 4. cap. 5. But what may we thinke to reape from him that dares beginne his controuersie with so high a blasphemy and least we should thinke it fell inconsiderately from him he takes it vp againe For doth not both Paul and Peter teach that this stone can be meant of none but of Christ doth not both of them adde He that beleeueth in him shall not bee ashamed must we now beleeue in the Pope And who is this liuing stone that giues life to all that are built vpon him besides Christ himselfe None can arrogate it to himselfe or attribute it to another without high blasphemie Therefore I conclude this point boldly affirming that the deuill could not more impiously abuse this place then hath blasphemous Bellarmine 2. For the point of iustification by workes is alleadged that place of Iames 2.21 wherein they adde vnto the text 1. a false glosse by workes of the law 2. a false distinction saying that they iustifie as causes whereas we graunt that as effects they iustifie that is declare a man to be iustified so did Abrahams workes declare him to be iust and this is not the iustification of the person which is onely by faith but of the faith of the person which is manifestly dead without them 3. In that great sacramentary controuersie they alleadge This is my body wherein Satan hath taught them to abuse Scripture in taking that literally which is figuratiuely spoken as often to writhe that ●nto a figure which is spoken literally and whereas they exclaime against vs for denying the words of Christ as heretikes we are far from denying Christs word● but disclaime their false meaning which destroyes the Scripture seeing Scripture

and drinke 2. It belongs to the hunger of the soule which is to cleaue to God and obey him in his will and so keeps not off the hunger of a naturall body 3. Christ did as Abrahams seruant did at Bethuels house who hauing meate set before him would not eate till he had done his message Gen. 24.33 and yet was subiect to hunger Quest. What is the difference betweene Christs infirmities and ours Answ. 1. They are all punishments of our sinne in vs but not punishments of his sinne in him 2. His humane nature beeing holily conceiued was in it selfe free from them all and they doe not necessarily attend it in respect of it selfe But our nature beeing tainted with originall sinne hath contracted them inseparably seeing by one man sinne came in and death of which these are forerunners by sinne went ouer all 3. Christ vndertooke them by a voluntary necessitie but in vs the necessity is forced and absolute will we nill we we must carrie them 4. In vs they be the effects of our sinne in Christ effects of mercy 5. Ours are often miserable acquisite rising from particular causes or sinnes but so were not Christs Obiect If Christ tooke not all our infirmities what say you to Damascens argument Quod est in assumptibile est incurabile how could Christ cure all our defects and not assume them all Answ. All particular defects rise out of the generall corruption and infirmity which Christ vndertooke and cured and therein these also euen as he which stops a fountaine in the head stops all the streames without more adoe Vse 1. Note the wonderfull humility of our Lord Iesus who would not onely take vpon him our nature but euen our infirmities and was not onely a man but a seruant also If he had descended beeing the Lord of glory to haue taken the nature of Angels or if of man such as Adam was in innocencie it had beene admirable humility and such as hath no fellow But to be a worme rather then a man is lower then humility it selfe Let the same minde be in vs that was in Christ Phil. 2.5 Vse 2. His infinite loue is herein set forth he was able to feed many thousands with a few loaues and little fishes yet he would want bread and be hungry himselfe he could and did giue legges to the lame yet he would be weary himselfe for vs he could fill the hearts of others with the ioyes of heauen yet he would sorrow he raised others from death and yet he died And as this commends his loue to vs so should it breed in vs a loue of him to expresse it in embracing a base estate for him and in giuing vp at his call our comforts our liberty our bodies and liues so did he for vs. Vse 3. This is a great comfort for the poore and men in want seeing Christ and his Disciples not sieldome wanted what to put in their bellies Matth. 12.1 The Disciples plucked the eares of corne and beganne to eate Christ the Lord of glory hath sanctified thy want thy hunger thy penurie by his If thou beest in the world as in a barren wildernes and liuest among hard-hearted and cruell men as so many wilde beasts thinke on Christ in this estate thou art no better of no better desert then he nor better loued of God then he and yet thou farest no worse then he Oh murmure not nor repine but say with that blessed Martyr If men take away my meate God will take away my stomacke he feeds the young rauens and will he neglect mee Onely turne all thy bodily hunger into a spirituall hunger after Christ and his merits and then thou shalt bee sure not to starue and die euerlastingly but to bee satisfied with the hidden Mannah of God Vse 4. Let rich men learne that it is not good alwaies to bee full and preuent hunger but to feele it and know what it means Christ was God and might haue auoided it but beeing man ought not and would not that he might haue sense and feeling of our infirmities and so be a compassionate High Priest What els is it that breeds hardnes of heart in rich men but want of feeling of the afflictions of Ioseph Gluttonous Diues tooke not to heart Lazarus his want and where are the poore most neglected but where there is fine and delicate diet euery day Especially the Ministers of Christ should learne to endure want and hunger as Paul had learned to want and abound and to be contented in euerie estate else they will doe but small good in their ministerie Vse 5. Christ is daily hungrie in his members Lazarus lieth still at our gates and is not yet quite dead therefore let vs put on the bowels of compassion towards him Would we not haue releiued Christ if we had liued when he did or would we not now if he should be in need Oh yes we say we would else it were pitie we should liue Well then whatsoeuer we doe to one of his little ones we doe it to himselfe and so he accepts it saying I was hungrie and yee gaue me meate I was thirstie and ye gaue me drinke Despise not thy poore fellow-member and turne not thine eye from beholding his penurie nor thine eare from hearing his moanes and deep sighes If thou shouldest heare Christ himselfe say I thirst as once he did on the crosse wouldest thou giue him vinegar and gall to drinke is that it he thirsteth after no it is thy conuersion and compassion that will satisfie him therefore vse him kindly in his members VERS 3. Then came the Tempter to him and said If thou be the Sonne of God command that these stones be made bread WEe haue heard how our Lord Iesus Christ entred into the place of combate how he was furnished attended and exercised all the time while he expected his enemie Now we come to the entrance of his aduersary and after to the onset In this entrance obserue 1. The time Then 2. The name of the aduersary the Tempter 3. The manner of his ent●ance he came I. The time then that is when Christ had fasted 40. dayes and 40. nights and was now hungrie He was willing and ready to tempt him before and so he did now and then cast a dart at him as we heard but now supposing him to be weake hungry also he comes vpon him with might and maine and thence strengthneth himselfe and sharpeth his temptation Note hence Satans subtilty who watcheth his opportunity and taketh vs euer at the weakest Thus he set vpon Eue when she was alone in Adams absence and set Cain vpon Abel when he was alone in the field and helplesse Thus was Dinah set vpon beeing alone and was foyled P●tiphars wife set vpon Ioseph alone none beeing in the house but they two and the Gospell tells vs that the enuious man sowes tares while men sleepe 1. Satan by the subtilty of his nature

things shall be neat and conuenient at home no care how Gods house lies When base trifles are preferred before Gods word and the good setling of it as stage-playes and enterludes When Gods Sabbaths and time must giue place to our callings or recreations or are passed away in Gods worship more heauily then holy-daies or worke-daies Here is a man affected more with his owne sinn then the highest causes of Gods glorie III. The reason of our Sauiours deniall For it is written Thou shalt worshippe the Lord thy God and him onely shalt thou serue Our Sauiour had sharply reprooued Satans impudence in his bold on set this third time but yet because it is not sufficient to thrust off an aduersarie with heat of words and sharpe reproaches vnlesse there be added also a direct answer and satisfaction to the matter in hand he therefore most fully answereth by the Scriptures euen the deuill himselfe not contenting himselfe by his power to repell him which Satan now beginneth to feele vnles also by the power of the word he conuince him and thereby award the dart and breake the temptation into peices Which must be our rule in dealing with vaine and iangling aduersaries not to answer them according to their foolish disposition or prouocation nor to be like them in frowardnes or stifnes in heat and peruersnes but to answer them with words of wisdom with sound matter and moderation both to conuince them and beat downe selfe-conceit in them which is the meaning of those two precepts Prou. 26.4.5 which seeme contrarie but are easily reconciled by the due respect of persons places times and other circumstances Euer remember one rule that no aduersarie suppose the deuill himselfe is to be answered by affection or passion but by iudgement and sound reason Yea if we haue no hope to winne our aduersarie or doe him much good as Christ had none of the deuill yet we must testifie to God and his truth for the confirmation of our selues and others The testimonie alleadged is out of Deut. 10.20 Thou shalt feare the Lord thy God thou shalt serue him and Deu. 6.13 An vniuersall and affirmatiue precept by which euery creature is bound to his Creator and him alone to performe diuine worship vnto him And it is aptly applyed by Christ to this dart of Sathan For it implyeth 1. That he himselfe as now standing in this conflict with Sathan is a creature of God as he is man though otherwise as God he be equall to his Father As man he is subiect to the law and to this precept among the rest 2. That Satan is not God as he pretendeth by his vniust claimes nor any way equall to God 3. That therefore neither must he beeing a creature giue the least diuine worship from God nor he that thus claimes it can by any meanes be capable of it 4. That the Scriptures of God reserue vnto God his due worship and forbid that any creature shall share with him Christ stands not to dispute whether the sight presented were a shadow or substance nor whether he would giue it him or no but holds him to the Scripture which vpholds his Fathers right Quest. But why doth our Sauiour change and adde to the text of Scripture as not regarding that terrible woe denounced against such as adde or take away from the word and contrary to that in Deut. 12.32 Here our Sauiour 1. changeth Moses saith Thou shalt feare Christ saith Thou shalt worship 2. addeth for Moses hath not the word onely which is of Christs putting to that text Answ. 1. Here is some difference indeed in words but not in sense and therefore it is no corruption of the text nor letting out the life of it which stands not in the words but in the true sense 2. Our Lord both in great wisedome changeth the word feare into worship and iust cause for 1. Moses vseth feare which is a generall word in which is contained all such diuine duties as godly men ought to performe vnto God and our Sauiour mentions one speciall which is included in that generall which thing Moses speakes as well as hee in the generall as he that commaunds a whole commands euery part inward and outward 2. Hereby our Sauiour aptly meetes with Satans temptation If thou wilt worship me he vseth the same word not tying himselfe to Moses his words but keeping the sense but to Satans word and 3. He noteth the nearenesse and vndiuidednes of Gods feare and his worship as where the cause is there will be the effect so true feare and worship goe together where one is there will be the other and for this cause one is put for the other not here onely but elsewhere as Esa. 29.13 their feare toward mee was taught by the precept of men Christ alleadging it Matth. 15.9 saith You worship me in vaine As for the word onely added which is not in the law it no way addeth any contrary or diuerse sense to Moses but onely expoundeth or giueth a fit commentarie to the text and speaketh that plainely in one word which Moses doth in more as Deut. 2.13 Thou shalt feare the Lord thy God and serue him and walke after no other gods which is all one with our Sauiours Thou shalt serue him onely As he that saith The King is the supreame gouernour and none but hee saith in effect The King is the onely supreame gouernour 3. Christ and his Apostles had a priuiledge in alleadging Scriptures without errour and were infallible expounders as well as alleadgers 4. This alteration of words is made by Christ to warrant vs that Scriptures alleadged by teachers according to their right sense although with alterations and additions are to be taken as true expositions and allegations we beeing not tyed so strictly to words as to sense For otherwise all our sermons and expositions which serue to beat out the true sense of Scriptures and apply it to seuerall vses might be condemned as idle additions to Scripture which is blasphemous 5. To warrant vs that principles of religion expounded by warrant of Scripture are truely interpreted though the Scriptures in so many formall words expresse them not As for example In the doctrine of iustification by faith we say we are iustified by faith onely before God here the Papists exclaime on vs as accursed heretikes because we read not the word onely in all the Scripture But we read it in effect and in true sense Rom. 3.28 and Eph. 2.8 by faith without workes which exclusiue is all one as to say onely by faith as our Sauiour interprets the exclusion of other gods by the word onely As if I should say I did such a thing without help is it not all one to say I onely did it If Christs interpretation be true and warrantable so must ours in the point of iustification And if the deuill himselfe had not yeelded to Christs allegation he might haue said Thou thrustest in the word onely and addest to

Gods word and therefore art not the Sonne of God But the Papists deale more impudently with vs then the deuill did with Christ who said no such thing but yeelded to euidence of truth which they will not In the precept it selfe are three things 1. the person 2. the matter 3. the obiect 1. The person thou the whole man and person which consisteth of a body and soule thou any reasonable creature that challengest God to be thy God 2. The matter shalt worship and serue Worship is twofold Ciuill or Diuine Ciuill is a prostrating or bowing of the body or any outward testification of an high and reuerent respect of man And this is due to men two wayes 1. Of dutie when men are to be reuerently acknowledged for somthing wherein God hath preferred them before vs as for yeares gifts graces authoritie or such as are set ouer vs as parents and fathers of bodies and soules of Church and country And this is required by the 5. commandement and Rom. 13.1.7 neither doth the Gospel and Christianitie take away but teach ciuility And performed by the godly both in speach as Daniel said O King and Paul to Festus O noble Festus and also in outward behauiour and gesture as Iaacob bowed seauen times to Esau and Ioseph taking his sonnes from the knees of his father Iaacob hauing blessed them did reuerence to his father downe to the ground Gen. 48.12 Dauid inclined his face to the earth and bowed himselfe to Saul who pursued his life 1. Sam. 24.9 The like of Ruth to Boaz chap. 2. and of Abigail to Dauid 1. Sam. 25.23 she fell on her face and bowed her selfe to the ground and fell at his feet 2. Of curtesie which is a fruit of humility when a man to his equalls and inferiours sheweth reuerence and respect as Abraham to Lot Gen. 13.8.9 and to the Hittites his inferiours cap. 23.12 he bowed himselfe before the people of the land Farre vnlike the surlinesse and stiffenesse of proud and conceited persons who beeing void of all good nature nurture and religion know not to bow to any neither their betters in the way of duty nor equalls in way of curtesie Diuine worship is twofold 1. inward the summe of the first commandement standing in feare loue and the like 2. outward bowing or reuerence the summe of the second commaundemen● The former bindes the soule and the will and affections and the whole inner man the latter the outward man to giue God his worship and seruice and to giue no part of that to any other For the word onely onely mentioned in the latter branch must be extended and referred to the former too The latter of these is here meant for the word properly signifieth to kisse or adore by some outward gesture to manifest a veneration 1. Because this was it which Satan required of Christ namely to fall downe or bow vnto him but Christ aptly refuseth it 2. This worship proceeds from an inward feare and apprehension of a diuine excellency power not communicable to any creature which Satan well knewe for euen by this bowing hee would haue Christ to acknowledge in him a power to dispose of all earthly things which is proper to God And him onely shalt thou serue By seruice is not meant the inward seruice of the heart for the words in Deut. 6.13 Thou shalt feare the Lord and serue him will not beare it the first thereof betokening the inward seruice the second the outward following the former as the effect the cause Neither would our Sauiour inuert the order in setting the streame before the fountaine Therefore this word serue serueth to expound the former as an addition signifying nothing els but the outward seruice of God so that Christ here shewes that it is not enough to giue God outward reuerence but that we must as seruants performe duties according to his will so the word signifies being taken from seruants who performe seruice to bodily Masters in bodily actions 3. The person to be worshipped and serued is God only Him onely whom we call the Lord our God according to the speach of Samuel 1.7.3 Direct your hearts vnto the Lord and serue him only for his glorie will he giue to no other Quest. Must we giue outward worship to none but God Must we not bow our knee and vncouer our heads to our King and Rulers Must we not rise vp to the hoare-head Leuit. 19.32 Must we not serue one another in loue How then must we outwardly worship and serue God onely Ans. Wee must not denie any ciuill worshppe to any man to whome God hath made it due but externall religious worship must not be giuen to any creature man or Angell Quest. How may we know one from the other Answ. They differ greatly 1. In the kind one is seruill the other sociall the former due to an absolute Lord and commander the latter due from one fellow-seruant to another This distinction is grounded in Reu. 19.10 where the Angell refused the worship done him by Iohn vpon this ground because he was a fellow-seruant and one of the brethren for Iohn beeing ouercome with the greatnesse of the Angels glorie and splendor out of humane infirmity ascribed to him more then ciuill honour and mixed some religious worship with it which onely was due to God 2. Another difference is in the intention of the mind in worshipping Religious bowing is when a man inwardly apprehends a diuine power proper to God and incommunicable to the creature or when god-head or diuine properties are conceiued in the thing bowed vnto As for example in falling downe to an image vncouering the head praying c. the minde now conceiues a diuine power in the image of knowing ones thoughts hearing helping and the like at least that God hath tied his presence and grace to such a place where such an image is set vp But the ciuill bowing to the King or superiour or to the chaire of estate is a meere token of ciuill subiection without any conceit of deity in the minde onely because we see in them excellent gifts of God or in place aboue in the Church common-wealth or familie For the same gesture may be ciuill and spirituall according to the intention of the minde of the worshipper 3. The end distinguisheth them the one is to exercise godlines the other to expresse ciuility the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one done as a man is a member of Gods kingdome the other as he is in the ranke of an earthly kingdome As for example Kissing of the Popes feet is a worship done to a man and so seemes euill but beeing tendred to him as to the Vicar of Christ as one that can pardon sinnes and cannot erre this religious end makes it a religious worship and therefore none of his beeing not offred to any other Prince or Emperour vpon the earth 4. Some difference may be taken from the