Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	harden_v	heart_n	pharaoh_n	2,001	5	11.6391	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01312	A godly and learned sermon, preached before an honourable auditorie the 26. day of Februarie. 1580	Fulke, William, 1538-1589.	1580 (1580)	STC 11434; ESTC S112721	22,921	68

chastise him for so he acknowledgeth in the 51. Psalme that not only for that grosse and notorious sinne of adulterie and murther he had deserued Gods vengeance but generally he accuseth his whole life of sinne and transgression of Gods lawes that the wrath of God in his punishmēts what so euer it should please him to lay on him might of al the world be acknowledged to be iust and righteous For thus he cryeth Against thee against thee O Lorde I haue sinned that is I haue done nothing but sinned done that which is euill in thy sight that thou mightest be iustified in thy sayings and haue the vpper hande when thou art iudged And least we should thinke that he speaketh of some short time of his life in which the diuell had so greatly preuayled with him he declareth in the next verse that it was euen from his natiuitie yea frō his conception that this corruption hath remayned in him which is contrarie to the righteousnesse of God Behold saith he I was borne in sinne and in iniquitie did my mother conceiue me whereas thou louest trueth in the inward partes This cōfession of Dauid therefore is sufficient to cleare the Lorde from all vnrighteousnesse and to shewe manifestly that Dauid is not punished for the peoples sinnes as an innocent which hath deserued nothing in his owne person nor is beaten altogether for the faultes of other mē which could not stand with Gods righteousnesse except in that case where our sauiour Christ willingly offered him selfe to be punished for our transgressions But here the Israelites prouoking the wrath of the Lord deserued y e a good gouernour should decline out of y e right course for their punishment And Dauid him selfe can not deny but y e when so euer the Lord shal chastice him he shal not do it with out his deserts So y t euery way it standeth with Gods righteousness that Israel hauing caused his wrath to be kind led against him he should stirre vp Dauid whome he had giuen to them being a most excellent Prince for their benefit nowe to giue occasion of their punishment But against this doctrine of the iustice and righteousness of god two kind of aduersaries do rise vp The first are the Pelagians and Papists so farre as they agree with the Pelagians The second are the Atheistes the former sort reason after this manner If you say y t God moued Dauid to number y e people which was sinne do you not thereby make God y e author of sin God forbid let God onely be righteous and all men sinners For he only is holy he only is pure frō al corruptiō and there is no vnrighteousnes in him But howe can you auoyde that inconuenience say they that followeth of this assertion God moued Dauid to do that wherwith he was displeased therfore he was the cause of the sinne in Dauid It is easily auoyded For the same storie is set downe in 1. Chro. 21. Chap. where it is said that Satan or the aduersarie stoode vp against Israel and moued the hart of Dauid to number y e people by conference of which place of Scripture with this my text we may see how God moued Dauid to number the people and yet moueth him to no sinne For whereas it is here saide that the Lorde was angrie with Israel and moued Dauid against them for we can not aptly vnderstand any other but either the Lord or the wrath of the Lord which moued him and in the Chronicles it is saide that Sathan moued him it is manifest that God and the diuell concurre in one action God as a most righteous iudge and Sathan as a most malicious enimie By which wese that there proceedeth nothing from GOD but iustice and that the sinne which is euill commeth from the diuell so that the Lord God although he be the first mouer in all our actions for in him we liue and moue and haue our being yet he is not authour or cause of any euill in vs. Neuerthelesse hee vseth Sathan to punish vs who although hee be a malitious enimie yet is he a minister of y e righteous iudgement of God although against his will and euen then when he opposeth him selfe against God For Sathan is not suffered to reigne and rage at his pleasure against the elect of GOD for then he would in one moment ouerthrow the whole Church of Christe but kept in chaines of darknesse so that he can not stirre but where and when it pleaseth God in iustice to vse his ministerie and seruice Therefore when the wrath of the Lorde was kindled against Israel Sathan also standeth vp against Israel as a minister of Gods wrath by necessitie of Gods ordinance though a cruell aduersarie by his owne will and malicious affection So that neither by colour of this texte nor of any oother in the whole Scripture the Lord can be charged as the cause of the same euill which he punisheth either in the elect or in the reprobate for what so euer proceedeth from him as it proceedeth from him is good and to a good end who vseth well euen Sathan the aduersarie of all goddnesse and his members the reprobate and so ordereth brideleth and gouerneth their sinnes and wickednes that euen their euill he turneth to good out of their wickednesse as it were light out of darkenesse bringeth his glorie So he hardened the heart of Pharao yet was he not the cause of Pharaos sinne but the cause was in Pharao him selfe who of his owne corruption did set him self against God and of Sathan who ruleth in the reprobate and stirreth him vp to rebellion and obstinate resisting of Gods commandements Thus was the heart of Pharao hardened by God as by a righteous iudge by Sathan as by a malicious enimie against God mankind by Pharao him selfe as by a man who being cleane voyde of Gods spirite by corruption of his owne nature is inclined to nothing but to contempt and disobedience of God and y e whole matter so ordered in all pointes by the diuine prouidence that the glory of his iustice might be set foorth in Pharaos destruction euen as y e Lord saith vnto him euen for this cause haue I stirred thee vp that I might shewe foorth my power in thee that my name might be renouned in al the world Therefore the same God which maketh an hypocrite to reigne for the sinnes of y e people and giueth a king in his furie whom he taketh away againe in his indignation as y e prophet saith euen the same God by the same authoritie wisdome iustice moueth Dauid a good king against Israel y t he might punish them without all contagion or infection of y t sinne and euil by which he was moued to number y e people which caused god to punish them so y t although god giueth the first mouing power and strength in al maner of actions which we must confesse to be good as proceding from him