Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	justification_n	justify_v	meritorious_a	2,124	5	11.4575	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13530	Christs combate and conquest: or, The lyon of the tribe of Iudah vanquishing the roaring lyon, assaulting him in three most fierce and hellish temptations. Expounded, and now (at the request of sundry persons) published for the common good, by Tho. Taylor, preacher of the word of God, at Reeding in Barkeshire; Christs combate and conquest.	Taylor, Thomas, 1576-1632.	1618 (1618)	STC 23822; ESTC S105331	393,043	443

heart 1. Sam. 28.15 when the deuill would delude Saul ●nd hasten his death he layes the ground of it in Gods word and taking on him the person of Samuel saith The Lord hath done euen as he spake by my hand abusing alleadging that Scripture in 1. Sam. 15.28 The Lord will rent the Kingdome from thee this day and hath giuen it to thy neighbour who is better then thou Mar. 1.23 the deuill comes to Christ and tells him he knowes him well enough Thou art Iesus of Nazareth euen that holy One of God that holy One that was promised figured and expected euen that Redeemer and holy One of Israel Isa. 41.14 euen that holy One foretold by the Angell Luk. 1.35 And all this was by Scripture to ouerthrow both Christ himselfe and the faith of beleeuers as though there were some secret compact and familiarity betweene him and them and perhaps hence arose that speach By Beelzebub he casteth out deuills 1. Satan knowes that Scripture is the will of God reuealed and hath sway in the conscience as beeing inspired by the holy Ghost as the onely rule of faith and life and if he can turki● the Scripture out of his right sense and shape he peruerts iudgment and holds the conscience in errour and these errours are dangerous and neare of kinne to obstinacy For till the truth of God come to his place againe in the conscience it will stiffen it selfe in errour euen to the death So as by this stratageme Satan vsurpes the conscience which is Gods right and so leads men at his pleasure 2. His malice sets him cleane contrary to God in his proceedings God hath giuen his Scripture to saue men by and therefore it is called a word of saluation now Satan would herein crosse the Lord in peruerting the word to mens condemnation The Scripture is in the Church as a law to the Common-wealth to containe men in the compasse of faith and godly life whence it is called Statutes and precepts and iudgements But Satan seekes to enforce it as a law to thrust men from faith and obedience The Scripture is a word of truth of holines of wisedome euery way resembling God the author Satan therefore beeing the greatest enemie to Gods image is the greatest enemie to the Scriptures and desireth to peruert them by establishing by them errours heresies false doctrines wicked and foolish opinions and practises 3. His subtilty and pollicie is not inferiour to his malice for 1. He hath a speciall slight and tricke of his owne by pretending truth to impugne it and with Scripture to fight against Scripture which he hath taught his speciall factors heretikes and seducers for why else did Christ forbid the deuill to witnesse to him but that euen that truth he speakes euer tends to destroy the truth And in the text why cites he the truth but to draw Christ into an errour 2. He will gaine to himselfe some credit by this practise for seeing speaches and testimonies depend much vpon the credit of the speaker by his quoting of Scripture he would be taken as if the truth of Scripture depended vpon or needed his witnes 4. Satan must doe thus if he will preuaile against Christ or his seruants for Scripture in the true sense of it is no patrone of sinne nor euer stands on the deuills side Of all temp●●tions beware most of them which come armed with Scripture for hardlier can we espie the subtilty and danger of these then those which are directly against the Scripture And by temptations of this kinde Satan mightily preuaileth in points both of doctrine and practise which it shall not be amisse to giue some tast of and in both we shall obserue how Satan doth not so much vse as abuse Scripture I. In matters of doctrine 1. For the establishing of the Headship of the Church in the Pope the ordinary Papists haue found a Scripture in Ioh. 21.16 where Christ saith Feed my sheep I answer first that place speakes not of any headship or spirituall gouernment but of fee●ing by the word and Sacraments which the Pope neuer doth secondly it is a commaundement not giuen to Peter alone but to all the Apostles who were equally Apostles with him but applied to Peter specially not to note any Primacie but secretly to checke him for his threefold deniall whereby he made himselfe vnworthy to be a Disciple Obiect But Peter saith he hath two swords and therefore the Pope hath both spirituall and temporall iurisdiction Sol. This is a place of Satans alleadging when that which is spoken literally is wrested into a figuratiue sense And where Peter is commaunded Act. 10.13 to kill and eat● the Pope may kill and slay and eate vp whom he will or can Prince with people But this is a place literally to be taken and one part of the argument hangs with another as the dreame of a sicke man for the Pope if he be Peters successor must feed the sheep not feed on them But Bellarmine who would make the world beleeue his wit is thinner hath deuised a farre more sufficient place 1. Pet. 2.6 Behold I put in Sion a chiefe corner stone elect and precious that is the Pope In his preface to the controuersie De Rom. Pontif. and lib. 4. cap. 5. But what may we thinke to reape from him that dares beginne his controuersie with so high a blasphemy and least we should thinke it fell inconsiderately from him he takes it vp againe For doth not both Paul and Peter teach that this stone can be meant of none but of Christ doth not both of them adde He that beleeueth in him shall not bee ashamed must we now beleeue in the Pope And who is this liuing stone that giues life to all that are built vpon him besides Christ himselfe None can arrogate it to himselfe or attribute it to another without high blasphemie Therefore I conclude this point boldly affirming that the deuill could not more impiously abuse this place then hath blasphemous Bellarmine 2. For the point of iustification by workes is alleadged that place of Iames 2.21 wherein they adde vnto the text 1. a false glosse by workes of the law 2. a false distinction saying that they iustifie as causes whereas we graunt that as effects they iustifie that is declare a man to be iustified so did Abrahams workes declare him to be iust and this is not the iustification of the person which is onely by faith but of the faith of the person which is manifestly dead without them 3. In that great sacramentary controuersie they alleadge This is my body wherein Satan hath taught them to abuse Scripture in taking that literally which is figuratiuely spoken as often to writhe that ●nto a figure which is spoken literally and whereas they exclaime against vs for denying the words of Christ as heretikes we are far from denying Christs word● but disclaime their false meaning which destroyes the Scripture seeing Scripture

or doe you crush him Answ. It is written God resists the proud 1. Pet. 5.5 and in giuing honour goe one before another and pride goes before the fall and that the haughtie eie is one of the sixe things which the Lord abhorres Prou. 6.17 Obiect 2. But you are a man of knowledge wise and learned what need you be so diligent in hearing sermons especially of such as are farre your inferiours you can teach them not they you Answ. It is written Isa. 5.21 Woe be to them that are wise in their own conceits and Christ hath said Hee that despiseth you despiseth mee Luk. 10.16 and that Iob despised not the counsell of his maide much lesse must I of the least Minister and that we knowe but in part and are to consider not who but what is spoken and that the same Spirit is mightie in one and in another Obiect 3. But you are a man of gifts and authoritie and these will carrie you through all and you may rise and treade such and such vnder your feete who dare say any thing to you Answ. It is written Matth. 18.6 Whosoeuer offendeth any of these little ones that beleeue in mee it were better for him a milstone were tied about his neck and he cast into the midst of the sea and Hee that doth wrong shall receiue according to the wrong that he hath done and there is no respect of persons Coloss. 3.25 Obiect 4. But you may followe the fashions of the world in strange apparell ruffian behauiour monstrous tyres who may els how else should you bee knowne to be a gentleman or a gentlewoman Answ. It is written 1. Pet. 3.3 that euen womens apparelling must not be outward as with broydered haire and gold c. but the hid man of the heart must be vncorrupt for Sarah and other holy women trusting in God did so attire themselues and againe Fashion not your selues according to this world but be renewed in the spirit of your mind Bee euer of the newest fashion there Obiect 5. But it is a small matter and of great credit to sweare and curse and speake bigge words it is a way to get reputation and be respected as a man of spirit Ans. It is written Leuit. 24.16 He that blasphemeth the name of the Lord shall be put to death all the Congregation shall stone him and Iam. 5.12 Aboue all things my brethren sweare not neither by heauen nor earth nor any other oath but let your Yea be Yea and your Nay Nay The fourth instance is in motions to wrong and iniustice Obiect 1. Thou art a great man thou hast tenants thou mayest and must liue by them they are thy seruants and thou must enrich thy selfe by them racke their rents bind them to suit and seruice they cannot resist thee Or thou art a Master keepe thy seruants wages from him make thy vse of it wearie him poore snake what can he doe pay him at thy pleasure he will endure any thing rather then loose thy worke Answ. It is written Iam. 2.13 Iudgement merciles belongs to them that shew no mercie and those that grinde the faces of the poore shall one day be ground vnder the milstone of Gods heauie displeasure and Leu. 19.13 Thou shalt not robbe thy neighbour the workemans hire shall not abide with thee till the morning The reason is in Deu. 24.15 Least thy seruant cry against thee to the Lord surely it shall be sinne vnto thee Obiect 2. But thou maiest make the best of thine owne commodities by hoising the prices and diminishing or corrupting the quantitie or qualitie No man can force thee to sell thy owne in deare times vnlesse thou wilt and much lesse to giue it away to the poore and needy then shut vp thy heart liue to thy selfe let others shift for themselues as thou doest for one Answ. It is written that couetousnesse is the root of all euill and that it is idolatrie and the Lord hath sworne by a great oath euen by his owne excellencie Amos 8.4 that he will neuer forget any of their workes that swallow vp thee poore and make the needie of the land to faile that were wearie of the Sabbath because it hindred their setting of wheate to sale that made the Epha small and the shekel great and falsified their weights and sold corrupt corne that is tooke all courses for gaine Besides the fearefull fruits of couetousnesse in Achan Gehazi Ahah Iudas Obiect 3. But thou lendest thy money too freely ten in the hundred thou maiest take by law but if by cunning trickes and deuises thou canst get twentie in the hundred thou shalt growe rich the sooner Answ. It is written Luk. 6.35 Lend freely looking for nothing againe and Deut. 23.19 Thou shalt not giue to vsury to thy brother and Exod. 22.25 If thou lend money to my people thou shalt not be an vsurer and Leu. 25.36 Thou shalt take no vsurie nor aduantage neither lend him money nor victualls to encrease and what shall it profit a man to winne the whole world and loose his owne soule Obiect 4. But thou art a poore man and defraudest thy selfe of profit thou mayest by an oath or a lie or a little cunning and sleight get good gaines and why needest thou be so nice Answ. It is written Prou. 22.2 The rich and the poore meete together and the Lord is the maker of them both that is in their persons and in their estates and Leu. 19.11.12 Yee shall not sweare by my name falsly neither defile the name of the Lord thy God and that the curse entreth into the house of the swearer and theife and yee shall not steale nor deale falsly nor lie one to another and that all that loue abhomination and lyes shall be kept without the gates of the holy Citie with dogges Reu. 22.15 and that I must not lie for Gods glory much lesse for my owne profit Obiect 5. But thou maiest reuenge thy selfe vpon thy enemie and make him know whom he hath in hand broach some vntruth or other vpon him and thou shalt at least disgrace him and if thou le●st him goe with this euery one will scorne thee Answ. It is written Vengeance is mine and I will repay saith the Lord and Thou shalt not beare false witnesse and Matth. 7.12 Whatsoeuer you would that men should doe to you the same doe you to them and It is the glory of a man to passe by offences Obiect 6. But the cause is good the Catholike cause it is but a title of rebellion or treason indeed it is a meritorious worke and thou shalt be canonized a Romish Martyr if thou shalt kill a King or Queene or Prince that is an heretike but aboue all if thou canst by one terrible blow not onely kill the King Queene and Prince but also the whole Counsell all the Lords all the Iudges all the lawes all the law-makers yea and blow vp the whole Parliament house and with that three hereticall

vers 35. Yet at length he steppes out for him acquites him and rebukes his friends and accepts his seruant and turneth his captiuitie and giues him twice as much as before hee had chap. 42. 1. Herein the wisdome of God ioyned with his power shineth forth hereby the Lord knowes how to bring light into darkenes Psal. 112.4 To the righteous ariseth light in darkenesse No darkenes or misery can keep God and the comforts and strength of his spirir from his children Yea hereby the Lord knowes how to bring light out of darkenesse as once he did in the creation Rom. 8.28 We know that all things are turned to the best to them that loue God His wisedome and power turnes things not onely good into good nor onely afflictions and trialls but euen their sinnes and infirmities like a good Physitian that tempers poyson to a remedie and of the vipers skinne makes a remedie to heale the vipers sting 2. This is the godly mans priuiledge aboue wicked ones to find God sweet to their soules either in afflictions or in the ending of them 1. Because their persons whatsoeuer their estate is are accepted with God whereas the other are reiected 2. They are sealed with the earnest of Gods Spirit and can goe vnto God in feruent prayer whereas the other want the Spirit and cannot pray to be heard Psal. 18.41 They cried but there was none to saue them euen to the Lord but he answered them not 3. They haue the grace of repentance which remooueth sinne the cause of affliction and are come out of Babylon though they liue in Babylon beeing as so many Lots in Sodome Whereas the other are impenitent and neuer remoouing the cause the effect lyes euer vpon them and growes euery day heauier then other 4. They haue peace of conscience and can sing the new song to God and the Lambe hauing a set of sweet musicke in their soules and with peace they haue patience supporting them vnto Gods seasonable deliuerance Whereas the wicked are as the raging sea and hath no peace nor patience but a senslesse vnfeelingnes of his estate their hearts beeing either ignorant ascribing all their smart to fortune or constellations or fatall necessitie or secundarie causes beeing not able to ascend so high as God the author or descend so lowe as their owne sinnes the iust meritorious causes of their euills or hardened and feared or senslesse as Nabals whose heart was as a stone dead within him 3. It is one ende of Gods extreame humbling and afflicting his children not to sinke or forsake them but at the last the powerfull worke of God may be shewed on them both for his glorie and for theirs The poore blind man Ioh. 9.3 carried his miserie a great while from his birth to his mans estate and yet our Sauiour witnesseth that it was neither for his sinne nor his parents but that the worke of God might be shewed vpon him in the miraculous cure of him when all the power of nature and art could do him no good Lazarus was extreamely humbled dead buried lying in the graue stinking who would haue thought beyond Marie that he should euer haue been raised till the last day and yet our Sauiour saith that euen that death of his was not vnto death but for the glorie of God Yea the Lord neuer bringeth any euill vpon his children wherein he intendeth not in the ende to shew them some great good as Deut. 8.16 The Lord tryed humbled and prooued his people in the wildernesse that he might doe them good at the latter end Iob. 23.10 Hee knoweth my way and trieth mee and what was the issue I shall come forth like the gold And the Apostle affirmeth that the triall of our faith which is much more precious then gold shall bee found to our praise and honour and glorie at the appearing of Iesus Christ 1. Pet. 1.7 4. God hereby manifests his care and faithfulnesse in his promises for he hath promised how euer he suspend his comfort for a time to returne in due season neither can his mercies come to an ende nor himselfe leaue his mansion finally Therefore it is that sometimes he foretells his children of euills to come that they should not come suddenly on them neither distrust his care in them nor be ignorant of a good issue out of them Sometimes he numbers them out and tells how many and how long they shall be Dan. 9.25 There shall be seauen weekes that is 39. yeares and there shall be 62. weekes that is 434. yeares and then the Messiah shall come c. And alwaies he that setteth the setting of the stars and the bounds of the sea setteth much more the period of our troubles and the furthest limits of his childrens trialls which suppose they reach euen to death it selfe they can follow them no further but then is a rest from their labour a reaping of the fruits of their suffrings a ioyfull haruest of a sorrowfull seed-time wherein the Lord meets them with a full and finall deliuerance and putteth them in full possession of all his most glorious promises Let the godly consider of their priuiledge to prouoke their patience and constancy in their greatest trialls which cannot make them vnhappy For 1. the godly mans present estate is the best for him be it what it can be the furnace is the fittest place for gold 2. His triall shall be turned to good because God hath the disposing tempering and moderating of it 3. His triall shall be but light and momentanie not in respect of the present sense but because the time of temptation shall be swallowed vp by the time of victorie 4. The ende of it shall be happie and all is well that ends well here shall be a most blessed issue And therefore let drossie Christians feare the fire who are sure to be wasted in it whilest the godly reioyce in tribulation and with Dauid walke fearelesly in the valley of the shadow of death because God who lead him in was with him to lead him out Let the godly iudge of themselues not alwaies according to their present estate or feeling which may occasion their feet almost to slippe but looke to the happie end of their trialls And though the smart continue long yet let them be assured that the Lord keepes all their bones so that not one of them shall be broken Neither let vs be weary and faint in our mindes for although God seemeth not to heare vs yet he heares vs well enough And though hee seeme to stand a farre off vs it is but a delay no deniall of our request And though he seeme to neglect vs let vs not neglect him but hold on in the prayer of faith Let this serue as a ground of comfort encouragement to vs that when with Israel we stand as it were on the sea-brinke beset with dangers then we may be still and expect the saluation of the Lord.