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
A20531	Anwick his meditations vpon Gods monarchie and the deuill his kingdome And of the knowledge that man in this life may obtaine of the almightie, eternal, and most glorious godhed: with other thinges not only worth the reading but also the marking and the retayning.	Anwick, I.	1587 (1587)	STC 694; ESTC S108317	93,450	132

take i● yet ●er●enly whom the Lorde loueth he castneth and Heb. 12. 6. read all the Chapter scourgeth euery sonne that hee receiueth therefore if we liue without correction whereof all are pertakers then are wee ●astardes and not sonnes And although saluation is not geuen by obseruation of the lawe And although God ordeyned all necessaries for mankinde before hee was able to aske it yet seing it is his good pleasure to commaunde mankind to loue and desire to keepe the lawe and 〈◊〉 wee should 〈◊〉 prayed 〈◊〉 〈◊〉 good things ●s his handes ●● the name of Christ Iesus what 〈◊〉 monsters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should dispute the 〈◊〉 or think it 〈◊〉 to liue 〈◊〉 the 〈◊〉 or ●e●dlesse to pray for these thinges which commonly mankind receiueth 〈◊〉 〈◊〉 in generall which neyther pray at all 〈◊〉 knoweth the right way 〈◊〉 to pray● As though they that haue 〈◊〉 〈◊〉 〈◊〉 ●●●ches whereby they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neede to pray for theyr daily bread because they haue it alway●● and though 〈◊〉 were needles ●y the lord● prayer to say thy 〈◊〉 〈◊〉 〈◊〉 it is 〈◊〉 to all and most certainly true 〈◊〉 his 〈◊〉 will i● all thing 〈◊〉 all 〈◊〉 in all 〈◊〉 〈◊〉 all his purposes shall throughly be 〈◊〉 〈◊〉 all his enemies Therefore they that 〈◊〉 the true fayth feare and sone of God and seeke theyr saluation in Christ Iesus wil neuer be so folish thy to ●●ble of Gods secret workes and to demaunde why he hath done this ●● that but they will 〈◊〉 〈◊〉 all the deuises of theyr wits 〈◊〉 and vnderstanding vnto his most holy will and crau● his mercy in Christ Iesus in whose name he hath promised whatsoeuer is necessary for mankinde to whatsoeuer shall aske i● 〈◊〉 〈◊〉 fayth which none can do without his speciall gra●e Therefore it is not 〈◊〉 gods reason but also euery mans 〈◊〉 duty to 〈◊〉 all 〈◊〉 necessaries of Gods Maiesty if there were 〈◊〉 the●● pro●eth vs 〈◊〉 doing but onely to shewe our 〈◊〉 〈◊〉 euen that were a ●all and sufficient argument For who knoweth the mind of the Lorde which shal be saued Rom. 9. 34. or 〈◊〉 that 〈◊〉 is 〈◊〉 himselfe so that neyther man co 〈…〉 and knowe that of another Howbeit euery man ought not only to knowe it in and of himselfe but also is bee assured of his saluation by the more mercy of God in Christ Iesus which necessity wee must beleue or els be vani●●ed Therefore be your dispayr For that is blasphemy agaynst the mercy of God that in the name of Christ Iesus let him craue true repentance and hope suerly to find that he seeketh to receaue that hee asketh and at his knocking to haue the dore of mercy opened that in mercy he may receue his saluation not for his keeping of the lawe nor for his owne good workes but for the mere merites of Christ Iesus euen the Lambe of God apoynted before the world was to take away the sinnes of the woorlde in Gods elect let vs rest vppon that which is opened vnto vs by the holy scriptures For it is passing folly worse then starke madnes to endeuoure to know that which the Lord will not haue knowne vidz who shal be saued or damned For God who worketh vppon his owne foundation which euer remayneth and hath this sentēce for a seale * The Lord knoweth 2 Tim. 2. 19. who are his Therefore let all that call one the Lord Iesus depart from iniquitie and lay hold one mercy onely walke hee neuer so holyly Furthermore the eternall God in the law and the prophets hath set downe sufficient doctryne how he would be serued in the congregations of people according to his owne prescription and not after mans inuention for Moses sayth * you Deut. 12. 8 12. 8. 32. shall not do euery man what seemeth good in his owne eies * But whatsoeuer I commaunde sayth the Lord that take heede to do and nothing diminish nothing * For you shal Ezec. 20. 28 not walke after the ordinaunces of your forefathers nor obserue theyr manners * ye be my frendes sayth Christ Iesus Iohn 25. 14. If you do whatsoeuer I commaund you who so can do that needes doe no more yet the Monkes c. had their woorkes of supererrogation In all controuersies sayth the Lord ye Ezec. 44. 24 shall iudge according to my iudgementes and keepe my Lawes do ●o statutes in all my assemblies * when yee appear Esai 1. 12. before mee that ●● when y●e 〈◊〉 togeather to the Church to serue 〈◊〉 〈◊〉 who requireth these thinges at your handes what ha●e I to do wi●h the multitude of your sacrifyces your insence is abhomination I can not away with your newe Moones and solemne Dayes it is iniquity my soule hateth them Marke this well If the incomprehencible maiesty of God which is here tearmed his Soule did hate the Iewish ceremonies erected by himselfe because they were corrupted by mans fantasticall inuentions How much more doth he hate that seruice vnder the tyranny of the Pope which is pretended to bee done vnto God being repugnant vnto his holy will expressed in his woord And yet meaning the Kinges Princes and rulers of Nations and euen such as professe Christianity do neglect * and Matt. 7. breake Gods holy commaundements and fatherly counsels for to establish those humayn traditions and inuentions wherwith Satan is well pleased and lulleth them to sleepe soundly in their errors vntill God see his tyme to punish theyr disobedience with warres pestilent sicknesses and contra 〈…〉 nding their own deuises among themselues through the malice of their owne malicious minds by Satans woorking in them For Satan is not onely the enticer of mankynd to sinne but also Gods hangman ready to execute his plagues and punishment for sinne whensoeuer it pleaseth God to send him to any Nation State or Person of his eternal purpose and execution of his iust iudgementes For satan and his angels are Spirits created for vengeance which in tyme of destruction shall shew forth the power and wrath of him that made them Satan and his trayne were created good and of themselues became euil and was the cause of Adams fall and yet not without Gods forepoyntment by their own wilfull disobedience And in that God serueth his purpose by the ministration of those spirits treated for vengeance the same work in God is both good and holy because hee is the soueraygne goodnes itselfe and cannot doe amisse whatsoeuer hee doth neyther can he● bee the au●tor of some in others because it is not his nature to sinne neither tempteth hee any man Moreouer hee is not bound vnder my statute whereby he Iam. 1. 3. might offend for if hee should do amisse the offence were to be answeared to a greater then himselfe but seeing their is none so great and omnipotent as hee but hee only aboue all and all in all aswel in almightines in tender mercy

cause of death and not lyfe and yet it is ordayned of God purposely for mākind to fight vnder during this transitory life especially such as wil liue godly honestly must fight mightely For who so leaues this lawe and yeelds to his lust standes for the present in state of damnation from the which by grace and repentance in this life he may bee recouered but not after this corporall death for in Hell is no redemption Therefore let all that beleeue the woord of God know by 1 Thes 4. 7 the same * That God hath not called vs that be true Christians to vncleannes but vnto holinesse That is not onely to beleeue in Christ Iesus but also to walke in Gods holy law * whereof hee came not to breake one iott Matt. 5. 17. 18. But wee must not trust to bee saued by the obseruation thereof nor by our good woorkes For in that behalfe we shall finde the same holy law no better or surer vnto vs then a broken staffe wherewith a man thinkes to leape ouer a brook and it lettes him fall in the middest For the law was not giuen to iustifye but to condempne * For if there had Gal. 3. 21. bene a law giuen which could haue giuen life then righteousnes had come by the Law But seeyng it is not so * as many as seeke iustification by the deedes of the Law are cursed because they continue not in all the thinges written in the Booke of the Law * Therefore by the dredes of the Law no flesh shall be iustifyed Rom. 3. 20. This seemeth a very hard matter and to meare naturall wisedome more then strange that men are bound to keepe a Law that is not in theyr power to keepe damned for breaking it And yet it helpeth not to saluation if they could keepe it * Few Maysters thanke their seruants for doing their boūden Luk. 17. 9. 10. seruice yea though wee could doe all that is commaunded yet we must say wee are vnprofitable seruauntes To what end then should wee stryue to keepe the Law by which wee are damned for breaking it and nothing helped towarde saluation for keeping it if it were in our power to fulfill it If there were none other reason but that God for his pleasure hath commaunded it euen that to al people fearing God is a sufficient reason But yet this is more by endeuoring of our selues to the vttermost of our power to keepe the Law and being sory for breaking it wee shew our selues willing in all that wee may wee shew our loue and obedience towardes our heauenly father Who although it were his pleasure to commaund vs more then now we are able to fulfill yet wee cease not with care study prayer fasting almes deedes of charity and all that wee can to come as neere the marke as is possible And so doing wee shew our selues thankful to God for sending his onely Sonne Christ Iesus no● onely to obserue and fulfill the straytnes of the sayd Law for vs to the vttermost iotte that could be layde to our charge But also he payed the penalty for vs which wee could neuer haue satisfyed For hee suffered the very extremity of Gods iustice in his agony being nayled on the Crosse which the damned soules haue suffered sithens they left theyr bodies in earth and after the resurrection shall take theyr bodies agayne and suffer euerlasting torment Thus though we walke neuer so carefull 〈◊〉 ●●igently in keeping the Law yet let vs rest vpon 〈◊〉 offering of the body of Christ Iesus which in the 〈…〉 all counsel was ●●●yned and forepoynted for the sam● purpose to bee a lyuely sacrifyce once for all by the which hee deserued saluation not for him selfe but for all that should truely beleeue and trust in him Therefore of right saluation appertayneth vnto vs that so beleeue as duly and iustly as though we could or had deserued it our selues These great benefytes considered it is both good reason and right that we should not onely offer but also endeuour our selues with al reuerence of hart hand body soule and all that is within vs to doe whatsoeuer hee commaundeth without grudging or vaine disputation namely to endeuour and payne our selues to keepe his holy law onely because he doth commaund the same So shall all those with whom wee are conuersant bee witnesse of the loue wee beare to God in Christ Iesus who sayth * if yee loue me Iohn 14. 15 Iohn 13. 34 Mat. 22. 37 10. 40. Rom. 13. 10 1 Iohn 4. 8. 16. keepe my commaundementes * For when he gaue that new commaundement hee brake no iott of the old But gaue the summe of all saying * to loue God aboue all things and thy neighbour as thy selfe * is the fulfilling of the Law For God is loue therefore hee that dwelleth in loue dwelleth in God and God in him OF THE BRODE AND NARROW wayes of the wide and the strait gates and of the litle infinite flocke which God hath chosen to saluation litle infinite in comparison of the great infinite multitudes which God hath left vnchosen which are his refused people reprobate CAP. 10. IT is no meruayle though there be an infinite nomber of sects of heresies fonde religions and false opinions touching God and godlines among so innumerable and passing infinite nombers of multitudes of people which by multiplication of generation from Adam and Eue haue encreased liued a 〈…〉 died frō age to age and yet are liuing vppon the sundry soyles of the Earth For God hath made them all and ordayned some to saluation and some to damnation And therefore there are also two wayes appoynted a brode and euill way lykewyse a narrow and good way The brode and euill way is so playne and easy to keepe that who soeuer is in it cannot of himselfe go out of the way though he would which poynt of the compasse soeuer hee turne himselfe vnto vnlesse God by his holy Spirite leade him out Contrariwise the narrow and good way is so streyte and difficult to keepe that man of him selfe cannot walke vprightly in it without swaruing and stackering lyke a dronkard euery minute vnlesse God by his holy spirit sustayne him Lykewyse of the strayte and wyde gates The strayt gate is ordayned for the * litle flock to enter in which God hath chosen Luc. 12. 32. Mat. 5. 3. 10 to himself * such as are pore in spirit such as mourn wanting comfort such as are humble and meeke in hart such as hunger and thirst for righteousnes such as are mercifull and haue good conscience peace makers such as suffer persecution for Gods holy religion finally in such as beleeue truly in God the Father the Sonne and the holy Ghost the wide gate is for the high and proude minded Idolaters blasphe●mers extortioners doers of wrong murtherers adulterers fornicators such as are worldly wise and think the preaching of the Gospel foolishnes For thus it is written by way of