Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	life_n	see_v	2,826	5	3.2572	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04574	The way to glory, or, The preaching of the Gospell is the ordinary meanes of our saluation wherein is shewed what difference there is betweene the text of the Gospell, and the preaching, exposition, and glosse thereof : with a confutation of our aduersaries opinion, that the Popes defining and expounding Scriptures ex Cathedra, is to bee beleeued as vndoubted truth ... : herein also is shewed the dignity and necessity of the office of preaching the Gospell ... : preached in the Cathedrall Church of S. Paules, for the Crosse sermon, the tenth of December, 1620 / by Ro. Iohnson Bachelour of Diunity.	Johnson, Ro. (Robert)	1621 (1621)	STC 14693.5; ESTC S2160	25,362	56

saluation of our soules Lastly in acquisitionem gloriae to obtaine the glory of our Lord Iesus Christ is the period and end of all this worke for glory shall be the end reward of al that obey the Gospel of Christ Iesus Where we see our labor is not lost that we spēd in his seruice we shal not goe vnrewarded for working in his Vineyard for heere is the promised reward set downe for our encouragement that wee shall obtaine the glory of our Lord Iesus Christ Heere is then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Narration of our heauenly vocation and calling Part 1. by the preaching of the Gospell in which these foure circumstances offer themselues to our consideration First the Author of our calling Cir. 1. which is God hauing reference vnto the relatiue qui in the former verse he which elected you the same also calls you here in my text 2. the calling it self vocauit vos he called you Thirdly the Instrument or meanes of our calling and that is per Euangelium nostrum by our Gospell Lastly the end of our calling and that is in acquisitionem gloriae to obtaine the glory of our Lord Iesus Christ And first of the Author of our calling which is God He called you In the former verse and in this text the Apostle sets downe all the causes of our saluation The first is Gods Election from the beginning quòd ab initio elegerit vos Deus ad salutem that God chose you to saluation from the beginning The second is the sanctification of the spirit The Third heere in the text is the preaching of the Gospell per Euangelium nostrum By our Gospell The fourth and last is the terminus ad quem that leades vnto all glory In acquisitionem gloriae Domini nostri Iesu Christi To obtaine the glory of our Lord Iesus Christ And all these come from aboue Iames 1 and from the Father of lights so that here we learne Posito prima All the causes of our saluation both primary and secondary first and last the beginning progresse and ending are of and from God onely He it is onely which elected vs which called Rom. 8.30 which iustified sanctified and saued vs et fidelis est qui vos vocauit qui hoc etiam per ficiet Faithfull is hee which called you which will also do it 1. Thes 5.24 as he hath begun our saluation by election so hee will also finish the same by our vocation through the preaching of the Gospell thereby bring vs to obtain the glory of our Lord Iesus Christ Our duty therefore in this place Appli is to render the Apostles Debemus gratias semper in the precedent verse Wee ought to giue thankes alwayes vnto God for that from the beginning he chose vs to saluation from whom also all the causes of our saluation do come And with Dauid to sing a song of thanksgiuing vnto his name O thou most Highest Dauid had many songs in the praise of God hee had his Canticum laudis his Song of praise and thanksgiuing Psal 117. Praise the Lord all ye people and laud him all yee Nations And hee had his Canticum misericordiae his Song of Gods mercy My Song shall be of the mercy and louing kindnesse of the Lord with my mouth will I euer be shewing thy praise from one generation to another And he had his Canticum gratiarum actionis his Song of thanksgiuing I will alwaies giue thankes vnto the Lord his praise shall be euer in my mouth And therefore I will conclude this point with the Apostles Cui 2. Pet. 3.18 To whom bee glory and dominion foreuer and euer Amen I come to the second circumstance which is the calling it selfe in these words Vocauit vos He called you And here I neede not much stand to shew how many wayes this word Vocation and calling is taken in holy Scriptures As sometime it is taken for an externall ciuill vocation or calling as to be called to the office or dignity of a King to enioy the soueraignety 1. Pet. 2.13 which S. Peter saith is Officium praecellens or supereminens The supreame Office And this word alone layes flat in the dust the Popes vsurped transcendency ouer all which he falsly challengeth to himselfe Or sometimes it is taken for an external Ecclesiastical calling as to be called to the Office dignity of a Bishop 1. Tim. 3.1 which is Opus bonum a good worke and a weighty Or to be called to the Office of a Magistrate to punish wickednesse and vice and to mainetaine vertue All these are but externall callings vnto which both good and bad men may be called but yet not called inwardly with this spirituall and heauenly vocation and calling 1. Sam. 8 9. for so was Saule outwardly called to be a King Marke 14. August lib. de gra and Iudas outwardly called to be an Apostle but not inwardly called with this effectuall calling which is Doni non meriti gratiae non naturae from God and not from man the worke of Grace and not of Nature and this is primus applicationis Christi gradus our first degree in the schoole of Christ Description called by S. Augustine ingressus ad salutem et primus ad fidem aditus Our entrance to saluation and first approach to faith more especially it is Actio Dei efficax et gratiosa Definitio qua electi ex Dei beneplacito propter meritū Christi per Spiritum sanctum intus informantur ad preceptionem et communionem et gratiae et gloriae Dei The spirituall internall effectuall vocation and calling is the gracious and effectuall worke of God whereby his elect of Gods good will for the merit of Christ by the operation of his Spirit are inwardly informed for the receiuing and participation of the grace of God and outwardly reformed in their liues vnto good workes for his glory The efficient cause whereof is the good will of God the instrumentall cause twofold internall the operation of Gods Spirit externall the preaching of the Gospell Idem Vocauit vos per Euangelium nostrum he called you by our Gospell to the participation of grace in this life and glory in the life to come In this vocation which followes election as yee may see in these two verses for first God elected vs from the beginning vnto saluation and then heere hee calls vs in my Text we may obserue this position That Positio 1 as election goeth before vocation so effectuall calling alwayes followeth election and is the manifestation thereof For as the best way in a maine Land to finde out the sea Simil. is to walke by the riuer that runneth into the sea so he that would finde out his election let him walke thereunto by his calling as by a riuer running and flowing out of the sea of Gods election so that the best way to finde

Here first we see that tythes ought to be paid vnto Christs Ministers as they haue a lease of them from him during their mortall liues But the inheritance of tythes belongeth to Melchisedecks that is to Christs Priest-hood which liueth a Priest for euer and vnto whom they are rightfully and truely due and ought to bee paid so long as his Priest-hood remaines which is Ad huius seculi consummationem to the end of the world so long doth the maintenance belong thereunto and this is not a temporary leuiticall right as due onely in Leuies time for hee had but the assignation and lease of tythes but during his priest-hood but a perpetual duty done before Leuies time for Leuy saith the text paid tythes in Abraham Heb 7.9 and must bee done also after Leuies time to Melchisedecks that is to Christs perpetuall priest-hood for euer As touching the opinion of the Fathers for paying tythes 2 The Fathers opinion of Tythes I will onely cite two or three places for breuities sake Origen in his 11. homily vpon Numb hath these words Quomodo abundat Iustitia nostra plus quam Scribarum et Pharisaeorum si illi de fructibus terrae suae gustare non audent priusquam primitias sacerdotibus efferant et Leuitis decimae separentur et ego nihil horum faciens fructibus terrae ita abutar vt Sacerdos nesciat Leuites ignoret diuinum altare non sentiat How doth our righteousnesse abound more then the righteousnesse of the Scribes and Pharisies if they durst not once taste of the fruites of the earth before they had paid tythes thereof to their Priests and the tenth separated to the Leuites I doing none of these do so abuse the fruites of the earth that neither the Priest nor Leuite nor the diuine altar hath any taste or feeling thereof Cypri in epist 66 The presbyters haue nothing to doe with secular affaires but as the Leuites which had nothing to doe but to attend on the altar so hath the Lord prouided for Ministers that they might not bee drawne by worldly occasions from their holy businesse but might liue of that honourable stipend with their bretheren as they who receiued tythes of the fruite of the earth Here is no new coyned competence mentioned but that honorable stipend due to Leuies successors Aug. in Math. cap. 23. Haec est Domini iustissima consuetudo vt si tu illi decimam non dederis tu ad decimam reuocaberis id est Daemonibus quae est decima Angelorum associaberis dabis inquit impio militi quod non vis dare sacerdoti This is the iust custome of God that if thou wilt not giue him his tenth thou shalt bee brought backe to thy tenth and shalt be ioyned with deuils which is the tenth part of Angels c. Si decimam dederis Aug. ibid. non solum abundantiā fructuum accipies sed etiam sanitatem animae et corporis consequeris c. If thou paist tythes thou shalt not onely receiue abundance of fruites of the earth but the sweete fruite also of the soule and body S. Ierome also hath these words Quia non dedistis decimas et primitias Hier. in glos super illud Mal. 3. idcirco in penuria et fame maledicti estis quia dum parua subtraxistis et totam abundantiam frugum et possessionum vestrarum perdidistis sciatis vos ideo perdidisse abundantiam quia fraudauistis me parte mea moneo igitur vt reddatis mihi mea et ego restituam vobis vestra Because yee haue not giuen vnto mee my tenths and first fruites yee are cursed with penury and famine because that whilest you with-held small things from me yee lost the whole abundance of the fruites of your possessions Know yee then that therefore yee haue lost abundance because ye haue defrauded me of my part Therefore I warne you that you restore vnto mee those things that are mine and I will restore vnto you those things that are yours Infinite places moe I might rehearse to this purpose but for breuities sake I will onely quote them As Augustine in sermo de decimis Inferte omnem decimam Chrysost super illud Mathaei cap. 23. Qui decimatis c. Hiero. in Malachiam 3. Inferte omnem decimam c. et reuertimini c. Chrysost ibidem Chrysostom homil 3. aduersus Iudaeos idem homil 4. de verbis Isayae Idem super Math. Idem hom 8. imperf Operis Idem homil 34. homil 38. homil 43. Operis imperfecti with many moe places to like purpose And as concerning Councells Decrees and Councells I will onely but quote them for breuities sake in the margent for after the diuisions of parishes which was by Dionysius Bishop of Rome Decreta Dionys caus 13. q. 14 Dionys caus 3. q. 2. Plat. in vita Dionysii Polydor. Virgil lib. 4. c. 6. Decret Dionysi caus 3. about the yeare 266. were tythes assigned to their seuerall baptismall and parish Churches that none might intrude vpon each other which was long before the Councell of Lateran And therefore it is an error which some hold that tythes were not due nor assigned to parish Churches before the Councell of Lateran for Dionysius himselfe saith Caus 3. q. 2. Singulas Ecclesias pro suis ministris assignauimus c. Wee haue assigned seuerall Churches for seuerall Ministers Leo. 4. de decimis Concil Toled caus 16. 1. Idem Quicunq voluerit and diuided to each their parishes and Church-yards and appointed that euery one should haue their proper right so that none may intrude vpon the parish of another So saith Anastasius in his Canon Statuimus c. To the like purpose saith the Councell of Wor. q. 7. Et Marcellus Patauinus Defens Pac. part 2. Can. 14. Conc. Toled ses 4. Can. 32. Concilium Matisconense ses 2. Can. 6. et caus 16. q. 1. Thus we see tythes to be due iure diuino by diuine right by Scriptures Fathers and Councels Now 3. or 4. arguments for proofe thereof Argumēts that tythes are due iure diuino First it is granted by all men the Ministers must haue by Gods Word sufficient maintenance and wages for their worke 1. Cor. 9.7 9.13 and other places If by Gods Word Ministers must haue Argu. 1 maintenance then either more then the Leuites had or lesse then the Leuites had or the same which they had assigned vnto them by almighty God But Ministers must haue maintenance by Gods Word Math. 23.23 1. Cor. 9.7 1. Cor. 9.13 ergo either more then the Leuites had or lesse or the same Now more then the Leuites had the world will not allow them neither doe the Ministers require it but are content with that portion that God assigned to their bretheren And to giue them lesse then the Leuites had is to vnder-value their Ministery and to make it inferiour to the Leuites Mosaicall Ministery and to