Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	eternal_a	good_a	life_n	4,162	5	5.3241	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17326	An exposition of the Lords Prayer made in diuers lectures, and now drawne into questions and answers for the greater benefite of the simpler sort: whereunto is prefixed a briefe treatise of prayer for all men. Published at the request of diuers godly and well disposed: by W. B. minister of the Word at Reading in Barkshire.	Burton, William, d. 1616.	1594 (1594)	STC 4174; ESTC S116670	83,241	268

their comfort 3. Sometime to open their shame and naughtie corrupte nature as namely their impatience their vnthankefulnesse their dulnesse their distrustfulnesse c. which were in them and they not knowing so much Q. Why wil the Lord thus lay open their shame A. For three causes 1. To let them see that they are not the men that they tooke themselues to be 2. That they may liue afterward in greater warines knowing their own weaknes 3. That they may the more earnestly desire his helpe knowing their owne wantes Q. It should séeme that these kinds of temptations which procéed from God may be better called proofes and trials then temptations may they not A. Yea it is very true so they ought to be esteemed and accounted Q. But seeing as GOD vseth these trials to the profite of his chosen and his-owne glorie why shoulde wée pray against them A. Wee ought for all that to pray that wee may not fall into them because wee must abhorre to commit anything wherby our God is iustly offended Q. If God be offēded with our déedes why doth he bring vs into them A. With our deedes hee is offended but with that which hee bringeth to passe by them namely our humilitie warines c. he is delighted Q. What difference is there between Gods tempting of his children and his tempting of the reprobate A. This tēptatiō into which God bringeth his elect endureth but for a time but the reprobate he bringeth into a perpetual tēptatiō vtterly giuing thē vp to Sathan hardening them in wickednes for euer Q. Is it not vniust that God should leade some into temptation and harden them in wickednes yet punish them for their sinnes A. No for euen in this life wee may see good and iust causes that God should harden the reprobate and leade them into this wofull and eternall temptation Q. What cause can you alledge for y ● A. They are worthy to be hardened and therefore what vnrighteousnesse is it in God to harden them that are worthy to be hardened Q. How can that be when the scripture is plaine that God himselfe hath hardened their hartes A. When the scripture saith that God hardeneth men the meaning is not that they were soft before and that then God did harden them when they were soft before but that God maketh them harder and that is lustly done for their former hardnes deserued to be made harder Q. Why doth not the Lorde so●ten all men A. If any man will say it is Gods fault that he softneth not all men let him shew that God first hardened all men and not themselues Q. That is true indéede b●t what of that A. If al men first hardened themselues what shall constraine God to soften them againe If he will he sheweth his mercy If he will not he sheweth his iustice But who shall compell him to shew his mercie where he may shew his iustice Q. I am satisfied for this poynt but what vse may we make hereof A. By the knowledge of this poynt the godly may learne to haue in reuerend admiration the exceeding great goodnes of God when they shall consider that he vouchsafeth to take them into the number of those whom of his mercy he would soften whereas of his iustice hee might haue hardened them for euer Q. Do none tempt man but God A. Yes man tempteth man and Sathan tempteth man Q. How doth one man tempt another A. Two waies sometime for good sometime for hurt Q. When are they for good A. When wee try him whom wee doe suspect as some that aske to borrow money c. before they neede Q. How doe men tempt men for the hurt one of another A. Two waies sometimes by words sometime by deedes or both together Q. How by words A. By propounding captious curious questions as the Scribes Pharisees did tempt Christ Mat. 22. 16. Luk. 20. 20. Q. What is that A. To entangle men in their wordes to bring them within compasse of lawe or to winne some aduantage against the trueth by the weakenes and slendernes of mens answeres Q. How by déedes A. When by their owne example or by vrging the examples of others they labour to draw men to euill Q. How are we to pray against these temptations A. Wee are to beseech the Lord 1. To keepe vs from trials aboue our power to satisfie 2. That it would please him to giue vs a mouth and vtterance to speake to his glorie that the enemie may haue no iust aduantage against the cause which we maintaine Of Sathans tempting Q. HOwe proue you that Sathan tempteth any man to euill A. I proue it two waies 1. By the testimonie of the worde of God as in 1. Peter 5. 8. 1. Iohn 3. 8. Iohn 8. 44. 2. By his owne confession in Iob. 1. 7. 8. for when the Lorde asked him from whence he came hee saide that he came from compassing the ear●h Q. What doth he meane by compassing the earth A. Hee meaneth that hee came from tempting the inhabitants of the earth Q. Why did not Sathan tell the Lord a lye as Cain did but tell the trueth so plainely A. Because hee knewe that it was in vaine for him to lie vnto God for he knew that God knewe well enough where hee had beene Q. Seeing Sathan told the Lord the trueth why doth he teach men to lye A. By that wee may see that carnall men doe not know so much of God as the verie diuell doth Q. But why will the Diuell teach his schollers to doe worse then hee will doe himselfe A. That hee might bring them if it were possible into a worse plight then he is in himselfe Q. Where doth Sathan tempt men A. In all places Q. What in Temples and Churches and at holy exercises A. Yea there hee is most busie both at the exercises of prayer and preaching and when they be done Q. What is his drift at the time of holy exercises A. His purpose is to compasse mens eyes with shewes and their eares with soundes and their sences with sleepe and their thoughts with fancies and all to hinder them from hearing Q. What if hee cannot preuaile that way what doth he then A. Then when wee are gone hee will compasse vs with business and cares and pleasures and quarrels either to make vs forget that we heard or els to contemn it Q. Papists teach men that the diuell is afraid of holy water and holy bread and holy candles and hallowed bels the name of Iesus and the signe of the crosse and that these things will driue him away what thinke you of that A. The diuell inuented those weapons himselfe for the Papistes to fight withall because hee knew that they could neuer hurt him with them but themselues Q. No is not the diuell afraide of the name of Iesus A. If the diuell were afraid of the name of Iesus hee would not haue tempted the Lorde Iesus himselfe and how

moderate labour and faithfull prayer Q. He saith againe Labour not for the meate that perisheth Iohn 6. 27. Lay not vp treasure on earth where theeues breake through c. Luk. 12. 33. A. These speeches are by way of comparison spoken comparing earthly things with heauenly things and his meaning is that wee should not labour so much for this life as for the life to come because the one doth perish the other doth not and so for treasuring vp treasure on earth the like is to be said Q. What néed rich mē say this prayer that haue enough for many yeares A. For two causes they ought also to pray this prayer 1. To acknowledge the giuer 2. Though they haue riches yet the vse cōfort safetie is of God The fift Petition And forgiue vs our trespasses as we forgiue them that trespasse against vs. Q. WHy is this next A. From the placing of this in the next place wee learne two things 1. That we must haue a care of the life to come as well as of prouision for this life Q. Why if we haue our daily bread what neede we care for any more A. All the thinges of this worlde will doe vs no good except our sinnes be forgiuen vs. Q. What is the forgiuenes of our sinnes such a great matter A. Yea it is such a thing that without it there is no comfort in the things of this life Q. How proue you that A. By the speech of the Lorde Iesus to the man that had a palsie Sonne be of good comfort thy sinnes are forgiuen thee To teach vs that nothing can giue good comfort but the forgiuenes of sinnes Q. Why dooth he say be of good comforte rather then bee of comforte any comforte is good is it not A. No this is to teach vs that all comfort is not good comfort for some is counterfeite and false as that which ariseth from transitorie things but onely that is true comfort which groweth vppon the fauour of God in pardoning of sinnes Q. What is the second thing wee learne from the order and placing of this next to the former A. Secondly wee learne hereby that if wee want our dayly bread our sinnes are the cause for when sinne entred into the worlde the curse entred See these places Gen. 3. 17. 18. Deut. 28. 15. c. Deut. 32. from the 13. verse to the 26. Q. How shall wee doe to auoyde the curse of God A. Wee must desire the Lord in mercy to doe away our sinnes and not to deale with vs in iudgement for sinne is the stop of Gods blessings and when our sinnes are remoued then is there a way made for daily bread Q. What vse may wee make of this poynt A. This poynt serueth for our instruction two waies 1. To teach vs that religion is not the cause of want as some doe imagine like Achab who saide that Elias troubled Israel when in deed it was himselfe but sinne is the cause 2. That when we want any temporall thing for this life we should examine ourselues of sinne and of some speciall sinne that God is angry with which hath depriued vs of that which we want and would haue Q. How proue you that A. By the testimonie of the Scripture in Iere. 5. 24. 25. For they say not in their hearts let vs now feare the Lord our God that giueth raine both early and late in due season hee reserueth vnto vs the appoynted weekes of the haruest 25. Yet your iniquities haue turned away these things your sinnes haue hindred good things from you Againe when Achan was vnknowne that plaied the theefe in taking away the cursed thing Israel was plagued but when search was made and hee executed the plague ceased So should wee also make search in our selues when the hand of God is against vs vntil we finde what sinne it is that hath moued God against vs. Forgiue Q. What doth this worde Forgiue teach vs A. It teacheth vs many things 1. That before pardō can be obtained our sinnes must bee truely and vnfainedly confessed to God without couering or excusing any at all Q. How proue you that A. Out of Psal. 32. 5. I acknowledged my sinne vnto thee neither hid I mine iniquitie for I thought I will confesse against my selfe my wickednes vnto the Lorde and thou forgauest the punishment of my sinne Prou. 28. Hee that hideth his sinne shall not prosper but he that confesseth them and forsaketh them shall haue mercie Q. Of how many sortes is the confession of sinnes A. It is of two sortes either Ciuill or Religious Q. What manner of confession is that which you call Ciuill A. That is a ciuill confession of sinne which is made before a ciuill Iudge or Magistrate by malefactors Q. What example haue you thereof in the Scripture A. Such kinde of confession was that which Achan made when he was examined before Ioshua Iosh. 7. 19. 20. Q. When is it religious A. When it is made to God onely as a part of his worship Q. Of how many sortes is this religious confession A. It is double either priuat to God onely or publique in the assemblies of the church of God Q. When must it be priuat A. When the sinne is priuat Q. Of how many sortes is publique confession A. It is of two sortes either generally to bee made by the minister with the whole congregation together or particularly by some one man before the congregation Q. How many waies doe you consider that which is made by the whole congregation A. Two waies for it is either ordinarie as at the vsuall and common assemblies or extraordinarie as in time of some great and generall calamitie For the proofe of the former see Leuit. 16. 20. 21. for the trueth of the latter see Ioel. 2. 15. 16. 17. And this confession of the sinnes of others may bee made also to God by any godly man priuatly in time of any great and generall affliction as in Dan. 9. 4. 5. 6. c. Q. When must publique confession of sinne bee made by one man particularly A. When any one hath committed any offence that is publique and heinous Q. Why must it be publique A. That the Church of God may be satisfied which by that sinne was offended Q. What meane you when you say the Church is offended A. That is to be vnderstood two maner of wayes 1. The spirite of God which is in the faithfull is grieued at the sinne 2. The faithfull being led by the spirite of God are also grieued to see God dishonored Q. Why euery man shall beare his owne sinne we shall not answer for an other mans offence what need we then care or be grieued at the matter A. Yes wee ought to bee grieued in two respects 1. In respect of God 2. In respect of others Q. Why in respect of God A. Because he is 1. Our God and father therefore we must bee grieued when wee see him