Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wit_n	world_n	year_n	59	3	4.3379	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17384	A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.	Byfield, Nicholas, 1579-1622.; Gouge, William, 1578-1653.	1623 (1623)	STC 4211; ESTC S107078	497,216	958

to wickednes And thus swearers and vsurers and such like make sin Thirdly when a man commits such a sinne as other men condemn by the very light of nature though he do it by corrupt inclination or though it bee sinne which others commit so to make sin is to bee a malefactor or one that is guilty of any grosse sinne Fourthly when a man studies mischiefe and sinnes not suddenly but imagins and deuiseth and forecasts and plots how to compasse his sinne and thus all wicked men make sinne because they sinne not suddenly or by meere frailty but doe study iniquity euery wicked man is a great student Psal. 36.4 Fiftly when a man causeth others to sinne by euill counsell or example or compulsion Thus Tyrants made sinne that forced men to deny the faith and thus they make sinne that make their neighbours drunke and thus Stage-plaiers and Minstrels make sinne that call and prouoke others to licentiousnes and wantonnesse and thus superiours make sinne when by their euill example or negligence in not punishing offences they tempt others to sinne Sixtly when a man makes a trade of sinning and thus men are said in Scripture to bee workers of iniquity which is a Periphrasis of wicked men Now hee that is said to make a trade of sinne or to bee a worker of iniquity first is one that makes it his dayly custome to follow his sinfull course of life or that followes sinne as the trades-man doth his trade Secondly that cannot liue without his sinne that accounts his sinne the life of his life that had as liefe be dead as restrayned of his sinne as the trades-man accounts himselfe vndone if his trade bee destroyed Seuenthly when a man calles good euill and euill good when a man makes that to bee a sinne which is no sinne Thus they make sinne that call those things sinne which GOD by his Law neuer called sinne And thus men make sinne both out of superstition on the left hand and out of rash zeale on the right hand Thus also prophane persons make godlines and a holy conuersation to bee Schismes and truth to bee Heresy Thus the Iewes called Pauls religious course Heresy when hee by that way which they called Heresy worshipped the God of his fathers and the Professors of Christian Religion they called a sect Acts 28. Esay 5.20 Thus Lawyers many times make sinnes when they make a good cause bad and a bad cause good Eightly when a man by slander casts foule aspersions vpon other men that are innocent speaking euill with any manner of euill report of such as liue religiously And this art of making sinne the slanderer learned of the deuill that accuser of the brethren Thus many godly persons are many times by wicked reports made grosse offenders in the common acceptation of the world and in the rumours spred abroad of them in many places Thus they made Christ and the Apostles grieuous sinners and a spectacle to men and Angels Ninthly when a man in aduersity deuiseth vnlawfull shifts and courses to get out of trouble or deliuer himselfe from the crosse is layd vpon him And this sence may in some sort be applied to the case of our Sauiour who neuer vsed ill meanes to deliuer himself though he suffred extreme things Lastly in a generall sense Euery man that is guilty of sinne may bee said to make sinne And so it is commonly by way of remouall said of Christ that hee made no sinne that is that hee was neuer guilty of any offence against God or man Thus of the sense of the words Diuers doctrines may bee gathered out of these words but because one is principall I will but touch the rest Doct. 1. Mens sinnes are of mens making man made sinne God made none Doct. 2. It is a hatefull thing to bee a maker of sinne Ast was most glorious for God to make a world of creatures so it is most ignominious for man to make a world of sinnes Doct. 3. Christ made no sinne This is the chief doctrine and plaine in the text Hee was not onely free from the first and worst kinds of making of sinne mentioned before but hee was free from all sinne in all estates of his life he knew no sinne he did none iniquity He was that iust One by an excellencie Quest. But how came it to passe that the man Iesus had no sinne seeing all other men bring sin with them into the world and daily sinne Ans. Hee was sanctified from the wombe being conceiued by the holy Ghost which no other are so as both originall sinne was stopped from flowing in vpon him in his cōception and besides hee was qualified with perfect holines from the wombe and therefore is called that holy thing borne of the Virgin Luke 1.35 And it was necessary his humane nature should bee so holy and that hee should doe no sinne because his humane nature was to bee a tabernacle for the Deity to dwell in Colos. 2.9 and besides from his very humane nature as well as from his Deity must flow vnto vs life and all good things and therefore hee must needes be vndefiled The man-hood of Christ is as the conduit and the God-head as the spring of grace vnto vs. Besides his sufferings could not bee auayleable if he were not innocent himselfe The vses follow and so Vses First wee see the difference betweene the two Adams the first made sinne and infected all the world with it The other made no sinne but redeemed all the world from it The first Adam as he had power not to sin so he had power to sinne but the second Adam had not onely a power not to sinne but also no power to sinne not onely as they say in Schooles posse non peccare but also non posse peccare Secondly wee may hence see in what a wofull damnity against goodnes the world stands when this most innocent Man that neuer did any sinne that neuer offended God or man in all his life when he I say comes into the world how is hee despised and reiected of men Who looked after him vnlesse it were for his miracles Few honored him for his holines How is the world set on wickednes that it should account him without forme or hand-somnes that shone before God and Angels in such a spotlesse innocency Oh what wit had the rulers of this world that condemned him as a malefactor that had no spot in him from the crowne of the head to the soale of the foot that neuer did man wrong or sinned against God Esay 49.7 and 53.2 3 4. Thirdly wee may hence see cause to wonder at the loue of Christ to vs. Oh how is it that hee bare the imputation of such a world of sinnes that yet himselfe neuer knew sinne What hart of man can sufficiently admire his loue vnto vs that can abase himselfe to bee made sinne for vs that neuer did sinne himselfe Fourthly is it not hence also most manifest that

the duty of Superiours for in that new and tender world great care was to bee had that vnder pretense of Religion ciuill obedience either in the family or Common-wealth were not neglected And it is a truth to be known at all times that God would not haue inferiours too skilfull in the duty of Superiours that they might first learne to shew duty before they called for duty from their Superiours That may bee one reason why the duty of Masters is not heer handled and in other places of the Epistles but briefly for many times the description of the duty of Superiours is vsed but as a glasse by the Inferiours to pry into the faults of those that rule them and so growe carelesse and wilfully stubborne vnder pretence of the faults of their superiours But some one might say that by this meanes if the Magistrates did turne Christians they were left without rules of direction and so they should not know what to doe Answ. That inconuenience was long before preuented because the duety of Magistrates is fully taught in the old Testament which vnto a godly minde is of as great authority as the new Thus of the coherence and generall consideration of all the words The duty of Subiects followes to bee particularly considered of Submit Concerning Subiects here are fiue things to be considered of First the proposition of Doctrine in these words Submit your selues to euery ordinance of man for the Lords sake Secondly the exposition of it in one case and that is the Persons to whom they were to bee subiect to all sorts of Gouernors to Kings or any other Gouernours Thirdly the confirmation by reason Ver. 14 15. Fourthly the answer of an Obiection Vers. 16. Fiftly the conclusion Vers. 17. In the Proposition consider 1. The dutie to bee done Submit 2. The persons must doe it your selues 3. The things to which they must be subiect Ordinances where is a double extent viz to euery ordinance and though they be ordinances of men 4. The manner or motiue For the Lords sake Submit The duty is to submit vnto Magistrates Rom. 13.1 2. For Explication two things are to bee considered Why wee must submit and How we must submit For the first wee must submit 1. Because God is the Author of magistracy Gen. 9.6 Deut. 16.18 Prou. 8.15 Dan. 2.21 Ioh. 19.11 Rom. 13.1 4 6. Obiect The Diuell is said to bee the Prince of this world and hee claimeth all the kingdomes of the earth Ioh. 12.31 Mat. 4.8 9. Sol. Hee is the Prince of this world by malicious vsurpation not by any right 2. Hee is so in relation to wicked men hee is their king but not of others 3. Hee speakes like himselfe that is like the father of lyes when hee claimes all the kingdomes of the earth for no part of the world is his because The earth is the Lords and all that therein is Obiect But God was angry with the Israelites for their asking of a King and therefore it seemes it was not his ordinance that there should bee Kings Sol. Hee was not angry with them for desiring Gouernours for they had Gouernours before sent of God and the very king they had afterward God gaue them him Hos. 13.8 but hee was angry for the cause of their request Their faith and hope was in a manner spent and they conceiued more hope in a King then in God that had beene such a King to them so many yeares 2. Men must be subiect because God hath taken mens consciences bound to subiection Rom. 13. 3. Because kings are heads of the people and therfore as members it is agreeable that they should submit and bee ruled and guided 4. In respect of the benefit men receiue by Magistrates both in outward things and in matters of religion For outward things men enioy publike peace and quietnesse and protection by the helpe of the power of the Magistrate And for matters of Religion earthly Common-wealths are as it were Innes to lodge the Church in and Princes power affords protection so as Christians may more safely follow their calling and if they bee godly Kings they are the very nurses of Religion And thus of the reasons For the second this Submission hath in it sixe things the first is obedience to their lawes and commandements Tit. 3.1 The second is honour Rom. 13.7 for they are principalities and powers as the Angels shine in heauen so doe Princes on earth yea they are called Gods and so in two respects first as they are Gods Deputies and Viceroies God executes a part of his Kingdome by Kings Secondly as they beare the image of God and his authority and soueraignety Now we must performe this honour by reuerence and by feare of them and by iudging the best of them and their actions without conceiuing suspicious of them nor receiuing euill reports against them nor daring to speake euill of those dignities and Rulers of the people and by all thankefulnesse for the good wee receiue by them acknowledging to the full all their praises The third is Loyaltie by which we resolue and endeauour to the vttermost of our powers to maintaine and preserue the persons rights prerogatiues crowns and dignities of Princes If wee must lay downe our liues one for another then much more for our King and Countrey The fourth is Piety wee must pray for them with all manner of prayer wee must make supplications for Gods blessing vpon them and deprecations for the remouing euils from them and if they should sinne and God bee wroth with them wee should stand vp in the gap and make intercession for them and wee should giue thankes for all the mercies the Lord shewes vnto them 2. Tim. 2.1 The fift is Maintenance tribute must bee paide Rom. 13.7 Christ himselfe submitted herein The last is Subiection to their punishments Rom. 13.4 yea to their iniuries as Dauid Christ and the Apostles did submit themselues to the iniurious dealing of Saul Pilate and the Tyrants when perhaps they could haue made resistance Vse 1. The vse may be first for terrour to the seditious great hath beene the vengeance of God vpon Traytors the earth swallowed vp Corah Dathan and Abiram for their rebellion Absolon was hanged vp by the haire betweene heauen and earth as vnworthy both of heauen and earth The words of our Sauiour Christ are in an high degree true in this case He that taketh vp the sword shall perish by the sword And S. Paul saith They shall bee damned that resist the power Secondly it should much humble the better sort of men for diuers faults that are too common such as are the receiuing of euill reports and speaking euill with two frequent intemperancy grudging at the paiment of tribute and taxations euill surmises of the actions of Princes and the aptness to fauour thēselues in the liberty of doubting concerning obedience to them in things indifferent Thirdly all good Christians should bee perswaded to make conscience of this