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	good_a	work_n	5,591	5	6.3844	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15167	A plaine exposition vpon the whole thirteenth, fourteenth, fifteenth, and sixteenth chapters of the Epistle of Saint Paul to the Romanes Wherein the text is diligently and methodically resolued, the sense giuen, and many doctrines thence gathered, are by liuely vses applied for the benefit of Gods children. Performed with much varietie, and conuenient breuitie, by Elnathan Parr Bachelor in Diuinity, and preacher of Gods word. To which is prefixed an alphabeticall table, containing the chiefe points and doctrines handled in the booke.	Parr, Elnathan, d. 1622.	1622 (1622)	STC 19321; ESTC S114077	263,450	369

that blessed Saint our Noble Queene Elizabeth And of this our most gratious King Iames hath beene a pregnant example God grant he may alwaies so be Amen When the King commands Vse 3 see thou obey for if thou refuse thou fightest against God himselfe resisting his ordinance so the Lord himselfe interprets namely himselfe to be opposed when the commands of Magistrates are not obeyed o See Exod. 16.8 Pretend not conscience Num 16.11 1 Sam. 8.7 or religion for thy refusall Thy conscience thou saist smites thee if thou submit to orders Ecclesiasticall commanded but for disobeying the Magistrate and resisting the ordinance of God thy conscience smites thee not Take heed this is the way to plucke vpon thy selfe the wrath of God to thy condemnation VERSE 3. For Rulers are not a terrour to goed workes but to the euill wilt thou then not be afraid of the power doe that which is good and thou shalt haue praise of the same 4. For he is the Minister of God to thee for good THe occasion and order of this Text may be from the latter part of the second verse but the Argument is principally to be applied to the precept in the first verse So Chrisostome and Caluin The Argument is taken from the end for which powers were ordained which is the good of mankind in these two branches Reward and punishment the sinewes of gouerment Thus That which is ordained for the singular good of Man is to be obeyed submitted vnto and not resisted But Powers or Magistrates were so ordained For there can be nothing better then that good men should be rewarded and euill men punished This Argument is first set downe in these words For Rulers are not a terror to good workes but to euill and afterward repeated to the end of the 4. verse Rulers This word is so generall that it extendeth it selfe to domesticke gouernors but here is to be vnderstood only of them which haue the power of the sword whether they be supreme or subordinate Are not a terror to good workes but to euill We must feare God and the King and authority languisheth where it is not feared But yet Rulers are not that is ought not to be a terrour To good workes workes for workers the effect for the cause but to ill workes that is workers the Apostle so speaking because men are to be rewarded or punished according to their workes Good and ill workes Not so Theologically as a good worke that is done of faith of a sincere minde and for the glory of God ill works contrarilie for the Magistrate cannot iudge of this but ciuilly good or euill which are according or contrary to the lawes diuine humane positiue municipall of Kingdomes Cities and Corporations whereby the conuenient and necessary discipline of euery State is established This is repeated in the words following and the repetition elegantly set forth by a Rhetoricall communication whereby both parts are declared first that Rulers are not a terrour to the good Secondly that they are a terrour to the euill The first in these words Wilt thou then not be afraid of the power doe that which is good and thou shalt haue praise of the same verse 4. For he is the Minister of God to thee for good The second in the words following to the end of the 4. verse The first hath two parts A Question and an Answer The Question Wilt thou then not be afraid of the power As if Paul called vnto him a fearefull and carefull subiect who studied so to liue as that he might not offend the Ruler nor come within the dint of his sword The Answer Doe that which is good c. Where we haue an aduice exhortation or praecept and the reason The Aduice Doe good that is obey and resist not He meaneth not the profession of Christianity for that bred hatred but such good as was so in the iudgement of the Heathen themselues which is a ciuill conuersation agreeing to the lawes of the State wherein we liue The Reason And thou shalt haue praise of the same The fruit of subiection is praise a sweet fruit and of all exceedingly desired though it may be deserued but of a few Praise is here largely taken as Tehillah in the Hebrew implying not onely immunity of punishment as a verball commendation but a partaking of all liberties freedomes priuiledges commodities of a good subiect according to the lawes This is confirmed for better assurance and incouragement from the end why Magistrates were ordained which is the good of man as before He is the Minister of God to thee for good He is the Minister of God The word which is ordinarily giuen to Ministers of the word is here giuen to the Ministers of the sword There is a great agreement betweene them in regard of the Lord whom they serue which is one and the same euen the Lord Iesus and in regard of the common end of both their Ministeries which is the good of men But there is also great difference in regard of the obiect and the manner The ciuill Magistrate is for the Naturall Morall Ciuill and Spirituall good by the power of the sword The Minister of the Word is for the Spirituall good not by Law or force but by preaching the word administring the Sacraments and execution of Ecclesiasticall discipline vnto which also reacheth the power of the Magistrate not to execute them in his owne person but to see them executed For good What good For naturall good that thy life and safety may be preserued For Morall that thou maist bee brought from vice to vertue Ciuill that thou maiest safely enioy thy possessions and that society and publike honesty may be defended and maintained For Spirituall establishing the true worship of God as the keeper of the first Table of the Law To thee euen thee which art a Christian also who of all others wert least in safety if there were no Rulers nor Lawes Magistrates are ordained for the praise and good Doctr. of the good and them which liue in order Prou. 14.35 The Kings fauour is toward a wise seruant And 16.13 Righteous lips are the delight of Kings and they loue him that speaketh right 1 Pet. 2.14 Gouernours are sent for the praise of them which doe well Of this Dauid is an example Psal 101.6 Mine eyes shall be vpon the faithfull in the Land c. But many liue in order and doe good Obiect which yet receiue no praise but vexation How is the Magistrate then for their good It is thus answered by one a Anselmus in locum Si bonus nutritor tuus Answ si malus tentator tuus est Nutrimenta libenter accipe sic etiam tentationem vt aurum probere If he be a good Magistrate he is thy nourisher if an ill one he is thy prouer take thy nourishment willingly and also thy triall that thou mayest be proued to bee gold And thus by another b

auoyd them IN this and the three verses next following is the third part of this Chapter and the fourth part of the Conclusion which is an Admonition In which are the manner of it and the matter considerable The manner in these words Now I beseech you Brethren It is tendered vnto them with exceeding loue such manner of speaking wee had before Chap. 12. vers 1. and Chap. 15. vers 30. In the Matter we haue the Admonition it selfe vers 17.18 and the Amplification of it vers 19.20 In the Admonition it selfe are the Dutie vers 17. and the Reason vers 18. The Dutie is to beware of false teachers and false brethren In this we may note a Declaration of the warinesse required and a Description of them of whom they are to beware Vnto this warinesse belong two things first to marke secondly to auoide The Description of the parties to be marked and auoyded is from the Effects which are two Diuisions and Offences They which make Diuisions and Offences are to be marked and auoyded These two are amplified by the Rule vnto which they are contrary which is the Doctrine which they haue learned Marke them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth such a marking as vseth a watch-man that standeth on a Tower to descry enemies he marketh diligently all commers and giueth notice accordingly for the sauing of the City Hence are the chiefe Pastors and Fathers in the Church called Episcopi Bishops One Copie Clarom codex as M. Beza noteth hath an aduerbe ioyned to the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to marke so that we be in suretie and not deceiued And auoyd them Which Peter Martyr vnderstandeth of Excommunication Which cause diuisions and offences Pareus The first of these some thinke to be referred to Doctrine the other to Discipline the first of Heresie the other of Schisme and I thinke wee may vnderstand both of these in the first word and by the second the offence which commeth by such Diuision and also that which commeth by a wicked life for these also deserue to be marked and auoyded Contrary to the Doctrine of Saluation by Iesus Christ only which yee haue learned eyther by this Epistle or by your first Conuerters False teachers and brethren are carefully to be marked and auoyded Matth. 7.14.15 Beware of false prophets Doctr. which come to you in sheepes clothing but inwardly they are rauening Wolues yee shall know them by their fruits Which fruits are in this text Diuision and Offences Philip. 3.2 Beware of Dogges beware of euill workers beware of the Concision For here Saint Chrysostome would haue the Iewes to be vnderstood who vrged the Necessitie of the Obseruation of the Ceremoniall Law I thinke also such Gentiles who maintained Iewish opinions Here note Pauls wisdome and that in three things Obser 1 That he putteth this Admonition in the very end of his Epistle Musculus to note that amongst all other things formerly written of this in especiall not to be forgotten 2 That he interserteth it among the Salutations that so it might the more preuaile with them for as then the waxe easiliest receiueth the print of the seale when it is softned so hauing by his gentle salutations greetings by name and commendations prepared their affections then he putteth in for peace and vnity and that they should beware of such which cause diuisions 3 He nameth those which were worthy amongst them but not the factious and schismaticall that they might discerne this admonition not to proceed from any priuate spleene but meerely out of a true and vnfained desire of their good We ought to haue a watchfull eye vpon all such Vse 1 who either by their opinions or life contrary to the Doctrine of Saluation which we haue learned out of the Word and to censure them We may not keepe company with Papists Anabaptists Vse 2 Brownists profane persons or if there be any other which are enemies to the peace and holinesse of the Church lest we be corrupted and peruerted by them for our nature is prone to error and slow vnto the truth There are two things which strike at the very heart of the Church Diuision and Scandall or Offence Vse 3 If thou desirest that the Church should liue and flourish O pray for the peace of Ierusalem and beware of faction and schisme hate euill and leade a godly life VERSE 18. For they that are such serue not our Lord Iesus Christ but their owne belly and by good words and faire speeches deceiue the hearts of the simple HEre is a Reason of the Admonition which is twofold The first is taken from the End the second from the Effect of them which cause Diuisions and Offences Their End is set downe first Negatiuely They serue not Christ then Affirmatiuely but their owne belly To serue Christ Is to submit our selues to his will and to seeke to please him in all things and to set forth his glory but this the factious spirits intended not but to serue themselues and their owne turnes whatsoeuer became of the seruice of Christ Their owne belly That is profit maintenance ease For we are ten-fold more forward to bestow vpon such which shall broach a new opinion or be factious then vpon peaceable teachers Opposition to the present gouernment of the Church in England may easily bee discerned to bee a very mystery of gaine Also by Belly Faius by a Synechdoche vnderstand Vain-glory Ambition and all carnall affections and wrong ends The Effect They deceiue the hearts of the simple set forth by the Instrument Good words and faire speeches In the Effect are the Action they deceiue the parties deceiued the Simple The extent how farre they are deceiued euen in their hearts They deceiue The word signifieth such a deceit which a false theefe vseth to a trauailer offering himselfe a guide to direct him a better way to his iourneyes end and so leading him into some dismall place that hee may rob him and cut his throauand therefore the vulgar translation and M. Beza with the Syriack reade it they seduce The hearts To note that alienation of Affections followeth diuision in doctrine and opinion Diuision and faction is as a canker not only impairing the soundnesse of the Iudgement but diuerting the current of the Affections Of the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a one who hauing a desire to doe well yet wanteth wisedome to discerne the subtiltie and ends of such who make diuisions in the Church Simple or Innocent as the vulgar being so called Lyra in loc non à puritate conscientiae sed à defectu industriae not from the purity of their conscience but from a defect of wisdome or care and industrie to obserue and find out the packing of such contentious and factious spirits saith Lyra. By good words and faire speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when a man maketh shew of much goodnesse in words

we may enuy and haue iust cause to be ashamed of as a learned man speakes Our Sauiour oft disputed with the Scribes and Pharisies but hee would not turne his Disciples to them and Saint Paul a great learned Apostle disputed daily in the schoole of Tyrannus Act. 19.9 It is not for simple men and ignorant women to dispute of points of religion nor to enter combate with the cunning Brownists It is not for euery Protestant no not for euery Minister or Preacher to dispute with learned Iesuits that haue Schoole distinctions at their fingers ends and trauell in nothing else but controuersies What if thou hast a good wit and a great and strong apprehension praise God for it and so vse it that the Church may be the better not the worse for thee I reade of a Philosopher among the Lacedemonians who boasted that hee could holde argument and dispute of any position true or false a whole day but the Magistrates considering that such a fellow might bee dangerous among the common people to disturb the peace of the state banisht him for it Children delight in kniues which will hurt them and for the most part the weakest are busiest in questioning the laudable customes and orders of the Church Study rather to liue well then to dispute and when thou meetest with thy neighbour spend thy time in conferring not of controuersies or of things which concerne thee not or be aboue thy capacity but of obedience repentance mortification preparation for death and such like VERSE 2. For one beleeues he may eat of all things another who is weake eates hearbes IN this verse begins the Explication of the generall precept of which there are three parts A direction to the strong and weake A speciall dehortation to the strong and a repetition of the precept The Direction is from the beginning of this verse to the 13. The Effect of it is to remedy the offence betweene them by teaching them how to carry themselues one toward another They were both faulty but in this part principally the weak one is taxed In the dehortation the strong In the Direction are two things 1. The cause of their dissention which was the diuersitie of their opinions in things indifferent 2. The remedie or direction it selfe Both these are propounded in two cases the one of meats the other of dayes Of meates in the 2.3 and 4. verses of daies in the rest In that of meates we haue the case and the remedy The case ver 2. The remedy ver 3.4 In the case are set downe the parties dissenting and their opinions concerning meates The parties are the strong and the weake Christian The opinion of the strong that he may eate of all things the opinion of the weake that hee ought not to eate of some meats One that is the strong who for the most part was a Gentile Beleeueth it is not onely his opinion but his faith that is he certainly knowes and is fully perswaded vpon good ground He may eate of all things he hath liberty by Christ to eate of all things wholesome to mans body without scruple or hurt to his conscience But he that is weake for the most part the Iew weake in knowledge Eateth hearbs Not let him eate hearbs as the vulgar Latine vpon which the ordinary glosse makes Paul as a Physitian directing dyet for the repressing of lust But eateth hearbs as being of opinion that some meates were vncleane and therefore not to be eaten Some thinke that these weake ones ate no flesh at all but onely hearbs some which is likelier that when they could come by no meat but that which was forbidden by Moses that then they chose to eate of hearbs which wee read not to be forbidden They abstained not as Pythagoreans holding the passing of mens soules into beasts sometimes of which opinion Herod smelt of when hee thought that Christ had beene Iohn nor as Marcionites and Manichees who held flesh to be vnlawfull and to haue come from an ill beginning whom Augustine confutes in his bookes against Faustus but they abstained for the reuerence of Moses law Some hold opinion that the Fathers had no liberty to eate flesh before the flood and some that no beast was actually carniuorous before that time But it is manifest that after the flood liberty to eate of euery mouing thing that liueth was granted vnto them De vtroque consule Pererium in Genesim lib. 4. de creat hom num 256. et lib. 14. de car esu nu 9. ad num 26. Gen. 9.3 Afterwards when God chose the people of Israel to be a peculiar people to himselfe he forbad them certaine beasts and fowles both for sacrifice and with certaine fishes for meat of which Leuit. 11. Deut. 14. There are foure reasons alledged why God forbad some fowles beasts and fishes to be eaten of the Iewes First to acknowledge Gods Dominion Secondly to inure them to obedience Thirdly to teach them to liue holily since their diet must be so choice much more must their liues Fourthly to distinguish them from other people and that they might abhor the fashions of the nations This difference of meats was taken away by Christ Mat. 15.17 Act. 10.11 1 Tim. 4.4 and the liberty granted to Noah renewed as appeares in the New Testament But the Iew did not well vnderstand that point and so the Church of Rome others also were exceedingly troubled In the Church of God vpon earth there are alwaies some which thinke one thing Doctr. and some another So was it in Pauls time at Rome as appeares in this place and at Corinth what differences of opinions were about things offered to Idols and some maine fundamentall points may appeare in Pauls first Epistle to the Corinthians And after this before two hundred yeeres were expired after the Incarnation of Christ what variance in opinions concerning the time of keeping the feast of Easter was in the Church Euseb bist eccl l. 5. ca. 21 22 23. with the arrogancy of Victor Bishop of Rome about the same Eusebius makes mention It were infinite to reckon the sundry opinions which haue at all times beene in the Church In Germany to this day there is irreconcileable difference of opinions concerning the presence of Christ in the Sacrament and concerning the breaking of the bread which is doubtlesse of the integrity of the Sacrament And at this very time none can be ignorant of the difference of opinions in the Lowcountries about the doctrine of Arminians and in our owne Church about Church-discipline and ceremonies though through the great blessing of God the vigilant care of our gratious Lord King Iames and the worthy diligence of our Reuerend Bishops and other learned men both these places are notably quieted estabilished But thus it must be to the end for Pauls reason viz. That they which are approued may be made manifest 1 Cor. 11.19 Saint Paul attributes faith to the strong Vse 1 he

comming of Christ All this is amplified by Pauls asseueration Now I say Christ came in the flesh to make good the truth of God Doctr. and to confirme his promise to the Iewes for their saluation Luke 1.68 seq The first part of the Song of Zachary is to blesse God for visiting redeeming his people by the comming of Christ As he spake by the mouth of his holy Prophets c. To performe the mercy promised to our Fathers c. Matth. 15.24 I am not sent but to the lost sheepe of the house of Israel Acts 13.46 The tenure whereby Abraham and the Iewes held eternall life was by the free promise of God Reade Deut. 7.7.8 Obser None are saued by merit Christ was a Minister not in name and title onely Vse 1 but most painfully hee discharged his calling by praying preaching watching fasting doing good and adorning his ministery with a most holy life Let no man therefore contemne the Calling of the Ministery though we be vnworthy yet it must be also acknowledged that there is no person on earth worthy enough to beare that office Colos 4.17 Let Archippus take heed to the Ministery that hee hath receiued in the Lord that he fulfill it For if our Lord Christ did all the daies after his inauguration most painfully labour and to much and often wearinesse in fulfilling his office let all Ministers be ashamed especially to take the honour and maintenance of their places and callings and to neglect the worke Let hearers see they profit by our labours If wee labour and they profit not the losse is theirs yea the more we labour the more and greater their losse Many account it a great blessing and so it is to haue a learned faithfull and painfull Teacher But they must know that if Christ himselfe were their Minister it would be no aduantage to them vnlesse they beleeue and obey his doctrine Christ was the Minister of the Iewes but he conuerted but few of them and yet neuer man spake as he did It may be some comfort to Ministers who by all their paynes cannot turne the hearts of drunkards and other wicked liuers but it shall be the greater condemnation to such hearers that haue receiued the word in vaine Euen Moses that famous Prophet of whom the Iewes boasted John 5.45 shall accuse them to God because they beleeued him not So shall thy famous Teacher accuse thee because thou amendest not by his teaching It is our happinesse to be receiued Vse 2 which we are not if the promises bee not confirmed vnto vs. Let vs then pretiously account of the Word and Sacraments which are the seales to assure vs of the loue of God What shall become of our consciences without these It will be hard to stand in the day of affliction attend vnto these that the promises may be confirmed vnto thee The truth of God is of great waight Vse 3 for that Christ was faine to come in the flesh If thou beest a drunkard a blasphemer c. thou knowest what the word of truth saith of thee John 10.35 and the Scripture cannot be broken Consider Gods truth is deare vnto him If God be true in what estate art thou He spared not his owne Sonne our Lord Iesus that the Scripture might be fulfilled and that his truth might appeare and shall he be vntrue and the Scripture vnfulfilled to spare thee The promise of life shall be made good to the comfort of his Children though it cost the abasing of the Sonne of God and so the sentence of damnation shall be executed vpon hypocrites and vnrepentant sinners cost what it shall Christ came in the flesh and suffered in the flesh for the truth of God and for the truth of God he shall come to iudge the quicke and the dead that God may be true in sauing the godly and in damning the vngodly which repent not VERSE 9. And that the Gentiles might glorifie God for his mercy as it is written For this cause I will confesse to thee among the Gentiles and sing vnto thy name 10. And againe he saith Reioyce ye Gentiles with his people 11. And againe Praise the Lord all yee Gentiles and laud him all yee people 12. And againe Esayas saith There shall be a root of Iesse and he that shall rise to raigne ouer the Gentiles in him shall the Gentiles trust IN these Verses he shewes that the Gentiles are receiued Here are two things a Proposition that the Gentiles are receiued and a Confirmation by diuers testimonies which was needfull because the Iewes would hardly be perswaded of the mercy of God vnto the Gentiles The Proposition is set downe by the effect The Gentiles glorifie God for his mercy for this is the effect of their receiuing they had had no cause to glorifie God for his mercy if they had not beene receiued to mercy The first testimony brought for proofe is Psal 18.44 Dauid or Christ will praise God among the Nations therefore they are receiued to mercy The second Deut. 32.43 Reioyce ye Gentiles with his people therefore the Gentiles are ingrafted into the people of God and the partition wall being taken away there is become one sheepfold vnder one Shepheard The third Psal 117.1 Praise the Lord all yee Gentiles and laud him all ye people But in vaine should they be exhorted to praise him with them if they had not obtained like mercy The fourth Esay 11.10 where there is a Description of our Sauiour Christ from his humane nature A root of Iesse and from his office which is To raigne ouer the Gentiles as their Emperour Captaine and King In the Hebrew it is that Christ shall stand as an Ensigne to the people that is he shall gather them together by the preaching of the Crosse as by an Ensigne This is amplified by the effect The Gentiles shall trust in him or seeke to him as in the Hebrew which is all one for they would not seeke if they did not trust to finde him and in him a glorious rest The Gentiles are receiued to the glory of God by his mercy in Christ Doctr. Esay 49.22.23 I will lift vp my hand to the Gentiles c. Iohn 10.16 Other sheepe I haue which are not of this fold them also I must bring and they shall heare my voyce and there shall be one fold Amb. lib. 7. com in Lucan c. 10. in ipso initio and one Shepheard This was figured by the going of the cleane and vncleane beasts into the Arke and shewed to Peter in a vision in the tenth of the Acts. The Iewes and Gentiles are become one people of the New Testament Vse 1 therefore they are not to separate one from another for such small matters as meates and dayes Let not the Gentile despise the Iew because Christ was the minister of the Circumcision to performe it c. Let not the Iew condemne the Gentile because they are receiued and doe glorifie God