Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	lord_n	time_n	2,016	5	3.3947	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15445	The delights of the saints A most comfortable treatise, of grace and peace, and many other excellent points. Whereby men may liue like saints on earth, and become true saints in heauen. First deliuered in a sermon preached at Pauls Crosse the second day of December, being the second Sunday of the Parliament. And in other sermons within the Cathedrall Church of Saint Paul, London. By Gryffith Williams, Doctor of Diuinity, and Parson of Lhan-Lhechyd. The contents are set downe after the epistle to the reader.	Williams, Gryffith, 1589?-1672.	1622 (1622)	STC 25716; ESTC S102808	185,617	476

●useb in vita Constant l. 1. l. 4. Zach. 9. 10. confesse and therefore we should all pray to God that he would speake peace vnto the heathen from sea to sea as the Prophet speaketh that so euery man may sit vnder his owne vine vnder his owne sig tree and that 2 Sam. 7. 1. there may be none to make vs afraid no decay no leading into captiuitie no complaining in our streets but that hauing peace within our walls and peace in all our borders we may haue plenteousnesse within our palaces as the Prophet Dauid speaketh Psal 144. 13. Warres iustly vndertaken are lawfull And yet if peace may not be had I denie not but warres are iust and lawfull when they are vndertaken vpon iust and lawfull causes for there is a time for warre and a time for peace saith the Wiseman And the Eccl. 3. 8. Lord is a man of warre saith Moses Exod. 15. 3. and we read of the warres of the Lord and therefore I confesse that warres are many times of equitie many times of necessity and many times approued by diuine authority But for me or any other inferiour subiect to discusse the cause or determine the time of warre we shall with Shemei goe beyond the riuer Kydron 1 Reg. 2. 37. and deserue the sentence of iust reproofe for I am to handle points of diuinity and not of polli●ie and you are to follow and to obey and not to guide and direct God hath giuen the We should take heed of ouer-bold medling with S●●te businesse care and laid the charge of kingdoms and common-wealths vpon kings and gouernours that doe raigne oy him and are guided by him as Salomon speaketh and as the spirits of the Prophets are subiect to the Proph●ts so the secrets of a State must be knowne only to the States-men and by them so farre as they see cause reuealed vnto others And therefore it is our parts not to be euer prating and pratling of the warres of the mariages or of any other secret matters of Princes but seeing the hearts of kings are in the Pro. 21. hands of the Lord who can turne the same as pleaseth him we should euer pray vnto the Lord and that first of all i. before we doe it for any other we should desire of God that he would guide our Kings to doe those things that shall tend most for his glorie and our comfort and then if peace ensue and continue we should humbly imbrace it and most heartily be thankfull for so happy and so inestimable a blessing if warre beginne we should be readie to follow and most willing to spend goods liues and all but all to this end that peace may follow For though the haughty and disordered spirits doe itch and long for warres and say with the Poet. Non pacem petimus superi date gentibus Lucan Pharsal l. 2. iras Nunc vrbes excite feras coniuret in arma mundus We seeke not peace we wish for warres we long to see the glittering Desire of warre is a signe of a bloudy minde swords quia dulce bellum inexpertis because the warres and rumors o● warres are like a pleasant harmony to them that knowes it not yet to all humble minds and to all wel-affected Christians that doe loath to bathe their swords and to make them drunken with the bloud of men to see the tender babes snatcht from the mothers breasts and either bleeding vpon the stones or sprawling vpon the pikes and to behold the high-waies strawed with breath-lesse carkasses and doe euen tremble to make many widdowes and fatherlesse children to desolate towns and ruine countries and to bring forth such bitter fruits of warre and therefore desire rather to enioy that little pittance which God hath giuen them through peace then all the wealth of the world through the furie of warres and outragious violences to these I say peace is happy peace is blessed for these will say with Drunces Nulla salus bello pacem nos poscimus Virgil Aeneid omnes We know no good that can be got by warre and therefore we will pray for the peace of Ierusalem and for peace especially among all Christian kings and princes For as When the Lion and the Bore doe Whitmaeus in Emblem fight The Rauens hope for gaine by that sight Sic modo dum faciant discordia praelia Georgius Sabinus Reges Turcius Europae diripit hostes opes And therefore it were to be wisht that all Christian kings would be kings of peace and would euer remember that saying of Sylius Italicus Faedera mortales ne saeuo rumpite ferro Syluius c. 13. Sed castam seruate fidem fulgentibus ostro Haec potior regnis That sacred peace should not be violated nor Christian leagues be broken for that truth and fidelity is better then the brauest kingdomes and peace better then all the pearles of the world And therefore I say that all godly All godly men desire peace men that doe feare the furie of warre and doe know the benefit of contentment and desire the fruits of peace will euer pray for peace and neuer vndertake the warre if peace and quietnesse may be gotten by any meanes as Timotheus said vnto the Thebanes Quia iniquissima pax iustissimo bello est anteferenda Plutarch in Apoth because the worst peace is to be preferred before the best warre saith Cicero for the warres how iustly soeuer they be vndertaken yet they will proue at last to be trouble some and sorrowfull to the best men saith S. Augustine Aug. de Ciuit. Dei c. 19. and they will make men to be as meat vnto the fire faith the Prophet Esay i. they shall be like stubble Esay 9. 19. deuoured and consumed with the fiery heat of warre And as we are to pray that peace Aboue all things we should auoid ciuill warres may continue among all kingdomes so are we especially bound to pray and to vse all our furtherance to haue peace preserued in euery kingdome that there be no ciuill wars and dissentions in any common-wealth for this is the readiest way to ouerthrow the greatest kingdomes Francia flos florum foex foecum Francia facta est They say France was a glorious kingdome and the flower of allother nations but it would be a tragedy to relate the miseries that ciuill broyles and dissentions brought vpon that country The like may be said of the kingdome of Argiers and of our selues in former ages in the times of the Barons warres And therefore to maintaine this peace we should all keepe faith and true allegeance vnto those kings and gouernours vnder whom we liue for that falshood and treacherie is the Appianus Allexand in fine l. de Bel. Roman cum Mith. greatest poyson that can be vnto any king or to ouerthrow the greatest state as that most warlike and learned king Mithridates said when he was betrayed of his

do vobis My peace I giue vnto you And so in manie passages of holy writ hee is said to bee the sole procurer of our peace For the discipline of our peace was laid vpon him saith Esayas And S. Paul saith that wee haue peace with God through Iesus Christ our Lord. And so it appeares plainely that hee is the author and the giuer both of grace and peace And therefore this doth sufficiently proue the diety of our Sauiour Christ Quia Iehoua dat gratiam gloriam because none but God alone can giue either grace or glory but Iesus Christ giues both grace and glory and therefore Christ must be the true Iehoua And so you see the Apostle by both these clauses of this one sentence and by both these titles and both persons of this one God doth shew that both of them is the onely one ioynt autor and giuer of all goodnesse because grace and peace doth proceed from God our father and from our Lord Iesus Christ And because there be many that are called Gods as 1. Angels God stood in the assembly of Gods That there be many which are called Gods 2. Deuils as Dij gentium Daemonia the gods of the Gentiles are Deuils 3. Priests as offerte Dij let the Priests offer And the Gods of the earth are lifted vp 4 Kings as dixi Dij estis I said you are Gods 5. Iudges as the cause was brought ad Deos vnto the Gods and so of others therefore least we should thinke these blessings proceeded from any of these the Apostle saith they come from God the Father from our Lord Iesus Christ And so he differenceth the true God and autor of these blessings from all other Gods in these 2. especiall respects 1. Of himselfe 2. Of vs. De 1. In respect of himselfe he How the Apostle distinguisheth the true God from others Aug. de ciuit likewise differenceth him from all other Gods two waies 1. From the vnitie of his essence 2. From the trinity of the persons for 1. The Apostle sheweth that the autor of these blessings in respect of his essence is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one God and therefore though the Valentinians had their thirty couples of Gods as Irenaeus witnesseth of them and the heathens thirty thousand Gods as S. Augustine out of Varro hath collected yet doe we beleeue in God and not in Gods or as the Nicene creede hath it in one God and doe pray to this one God that he would giue vs grace and peace for we know he can doe it because he is the God of gods causa causarum extra quam nulla causa and cause of causes besides whom there can be no cause of any goodnesse and therefore if he will not we know all other cannot bestow any good thing vpon vs. 2. He sheweth that in this one God there are diuers persons for that not only the Father but also the Sonne is the autor of these blessings and if the Father and the Sonne be the Holy Ghost must needs be also for he proceedeth from them both and is the ineffable bond of both as S. Augustine speaketh and is the worker and conueyer of all blessings from God to man and therefore wheresoeuer the other two persons are expressed this third personalso must of necessity be included Quia opera trinitatis ad extra sunt indiuisa because the works of the trinitie without or in respect of outward operations are indiuisible And therefore we say we haue grace and peace from the Father tanquam a fonte as from the fountaine from the Son as from the procurer thereof and from the Holy Ghost as from the conuayer and worker of the same in our hearts and so we see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Martyr in expos fidei the vnity is vnderstood in the trinity and the trinitie is acknowledged in the vnity as Iustin Martyr speaketh But against this it may be obiected that of these 2. persons the father only is called God the sonne is called our Lord Iesus Christ Tertullian answereth quia nationes a Tertul. l. contra Praxeam f. 389. Why Christ is called Lord and not God in many places multitudine Idolorum transirent ad vnicum Deum vt differentia constitueretur inter cultores vnius plurimae diuinitatis quamuis ex conscientia scimus Dei nomen domini patri filio spiritui sancto conuenire tamen ad quamlibet occasionem effugiendam Deos omnino ne dicimus nec dominos sed Apostolus nos Apostolum sequentes Deum patrem appellamus Dominum nostrum Iesum Christum because the Gentiles from the multitude of Idols which they serued should be drawne to the seruice of the only true God that there might be a difference set betwixt the worshippers of one God and the worshippers of infinite dieties therefore although we certainly know that the name of God and the name of Lord may be fitly and most truly attributed both to the father to the son and to the Holy Ghost yet to auoid all occasions that might breede any suspition or imagination of many Gods we neuer say Gods nor Lords but as the Apostle so we with the Apostle doe call the Father God and our Lord Iesus Christ And Theoph also doth most excellently Theoph. in 1. Cor. 8. f. 966. resolue this question Quum audis vnus est Deus pater vnus Dominus Iesus Christus When thou hearest that there is one God euē the Father and our Lord Iesus Christ lest thou shouldst thinke that the name of God is only to be ascribed to the Father and the name of Lord vnto the sonne thou must know that either of these names and titles are giuen to either person without distinction as Rom. 9. the sonne is called God and Psa 109. the father is called the Lord as the Lord said to my Lord. But he maketh this distinction because he writ to the Gentiles that worshipped many gods that they should not haue any cause of imagination that we haue many gods as they had therefore he doth not call the sonne God least they that were vsed to many Gods should imagine that we had two Gods neither doth he call the father Lord least they should thinke we had two Lords And for this cause saith Theophilact neque spiritus hic vllam fecit mentionē auditorū imbecillitati parcens he makes no mention of the Holy Ghost by reason of the imbecillity and weake capacities of the hearers euen as the Prophets made no direct or plaine mention of the sonne by reason of the weake apprehensions and vnderstanding of the Iewes least they should presently apprehend some carnall natiuity obnoxious to humane affects ad oppositionem igitur vanorum Deorum non filij dixit vnum Deum patrem atque vt opponeret sese mentitis Dominis non patri dixit vnum esse dominum Iesum Christum The Apostle therefore

spittles 4. In his taste the bitternesse of gall 5. In his sight the effusion of teares his friends bewayling his foes exulting and all forsaking him 2. In his minde such thoughts and sorrowes as cannot bee conceiued much lesse by men any waies expressed and all this was done for vs and for our sake vt iniusta mors iustam vinceret mortem that hee being vniustly put to death as iniustus cum iniustis ex iniustis causis by the vniust with the vniust and for vniust causes hee might iustly deliuer vs from that iust death which wee deserued And therefore if wee behold this man of sorrow and say Quae sunt hae plagae quae sunt haec vulnera Christe What stripes or wounds bee these O blessed Christ hee will answer Et plagae sunt haec vulnera quaeque tua All these are onely thine tibi natus tibi passus tibi mortuus for I was borne for thee to suffer for thee and to dye for thee and if thou wouldst know the impulsiue cause heereof and say Si mea cur tua diripiunt tua viscera Christ● Hee will answer Loue is the onely cause heereof O amor his plagis membra cruent at amor his loue to man is the cause of all these things And all these things are sufficient arguments to shew the superabundancie of his loue to man aboue all other creatures whatsoeuer and therefore in many places this great loue of God is shewed with notes of incomprehensiblenesse as so God loued the world so as it cannot be expressed and againe behold what manner of loue the father hath shewed vnto vs that we should be called the sonnes of God And yet heere we must vnderstand that this loue of God to mankinde is twofold 1. common to the iust and vniust Bern. Serm. 14. de coena domini 2. speciall to the Elect onely in whom the loue of God doth more manifestly appeare and vpon whom hee bestoweth all the benefits of his loue And of these also hee loueth some The holier we are the dearer God loues vs. better then others for there bee three sorts of Elects 1. Some whom God hath decreed to iustifie but as yet are not regenerate as Paul while he was a Persecutor 2. Others in whom regeneration is inchoated and the reliques of sinne remaining as the Saints in earth 3. Others in whom perfect obedience is effected and their sanctification fully accomplished as the Saints in heauen He loueth the first wel the second better but the third best of al for the holier we be the neerer vnto his image the dearer wee are beloued of him and therefore hee saith diligentes me diligo I loue them that loue me and I will shew mercie on them that keepe my commandements as if hee should say I loue all men well but I loue them especially aboue all men that loue me and keepe my commandements And this S. Augustine sheweth most excellently Aug. tom 9. in Ioh. saying Omnia diligit Deus quae fecit inter ea magis diligit creaturas rationabiles de illis eas amplius quae sunt membra vnigeniti sui multo magis vnigenitum God loueth all that hee made and among them hee chiefly loueth his reasonable creatures that is men and of all men the members of his sonne and his sonne himselfe aboue them all Now these things being thus made manifest what the loue of God is how farre it extendeth and how hee loueth all creatures it is easie enough to know whom the Apostle meaneth by the beloued of God not those that he loued best for they were in heauen and not in Rome nor those that he loued least because they liued in their sinnes but those that were regenerated and sanctified in some measure as the next words doe declare called to be Saints De 2. The Apostle in these few What lessons wee may learne from this doctrine of the loue of God words doth giue vs to learne many things but especially 1. A confutation of heretiques 2. A consolation for Christians 3. A manifold instruction for all men in their liues and conuersations 1. Seeing the Apostle doth not call them diligentes Deum the Louers of God or those that loue God though they did so too but dilectos Dei beloued of God or those whom God did loue hee sheweth hereby that the loue The loue of God to vs is the cause of all our goodnesse of God is the primary and efficient cause of our sanctitie and goodnesse and not our goodnes the cause of his loue and therefore this confuteth the Doctrine of humane merit and the foggie mist of the Pelagian heresie fayning fancying certaine causes without God as the Schoole-men speake that is not subsisting in God himselfe but externally mouing the will of God to determine and dispose of sundry things As if the workes of men foreseene of God and not the loue of God to men were the cause why hee elected and called them vnto sanctity that not his loue and grace to vs but our good vsing of his grace should bee the cause why he bestoweth his grace vpon vs. A doctrine cleane contrary to the order of this Scripture and indeede contrary to all truth for our Sauiour telleth his disciples you haue not chosen Ioh. 15. mee but I haue chosen you and ordained that you should bring forth fruit and that your fruit should remaine Whereupon S. Augustine most excellently hic vacat vana illorum ratiocinatio S. Aug. Tract 86. in Iohan. qui praescientiam Dei defendunt contra gratiam Dei this confuteth their vaine babling which defend the prescience of God to the derogation and preiudice of the grace of God For if God did therefore chuse vs because he did foresee know we would be good then he did not choose vs to make vs good but rather we choose him in purposing to be good but our Sauiour saith you haue not chosen me but I haue chosen you and the Apostle sheweth that Eph. 1. 4. God did not choose vs because hee foresaw wee would bee holy but hee chose vs to the end we might be holy and that he did not predestinate vs vpon the fore-sight of the good vse of our free will but according to the good pleasure of his owne will quae omnium quae sunt ipsa est causa And therefore nullum eligit dignum S. Aug. contra Iul. pelag li. 5. c. 3. sed aligendo efficit dignū God did chuse none because he was worthie but God maketh him worthy because he chuseth him neither doth he loue any of vs because we loue him first but therefore 1 Iohn 4. 19. we loue him because he loued vs first for if he had neuer loued vs we could neuer haue loued him his loue therefore to vs is the cause of our loue to him and of all other our goodnesse and not our loue and goodnesse the cause

God onely is our father in all respects being and in respect of our spirituall being all others that are called fathers are but fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some respects as instruments only and not as the efficient cause of any being but God in both respects is our father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply and absolutely because he is the efficient and principall cause both of our first and second birth And therefore in regard of this our Sauiour saith call no man father vpon earth vnus enim pater vester Deus For one is your father euen God i. principally and properly in all respects you can finde none that can be said to be your father vpon earth either in respect of generation or regeneration and therefore you should not ascribe that vnto them which is proper vnto God For this is not spoken to shew that in no respect they be our fathers which haue begotten vs either in our first or second birth but to shew that properly or principally in all respects they are not our fathers of either being And so S. Augustine saith that our Sauiour spake not this Vt hoc vocabulum honoris humani de loquendi consuetudine tolleretur sed ne gratia Dei qua in hanc vitam generamur in aeternam vitam regeneramur naturae vel potestati vel sanctitati cuiusquam hominis tribueretur That this world of humane honour should be taken away from vse but that this grace and goodnesse of God whereby we are brought into this life and begotten againe vnto eternall life should not be ascribed to nature or to any power or sanctitie of any man whatsoeuer but onely vnto God to whom it properly belongeth And thus you see how God is our Father and what is the difference betwixt this our heauenly father and all other fathers whatsoeuer And this may serue to teach vs many excellent lessons and that two wayes 1. In respect of God 2. In respect of our selues 1. In respect of God it sheweth these two especiall things 1. The greatnesse of Gods loue 2. The immutabilitie of his loue 1. The greatnesse of Gods loue is hereby sufficiently shewed in that he expresseth the same by no lesse title of loue then the name of a father Quia nomen patris plenissimum est amoris for the name of a father is a word full of loue And so S. Iohn sheweth Behold 1 Ioh. 3. 1. what loue the father hath shewed on vs that we should be called the sonnes of God And therefore it is apparant Quanta Domini indulgentia quanta circa nos dignationis etus bonitatis vbertas qui sic nos docuit scire eum patrem esse nostrū nos esse filios eius What indulgencie and plentie of goodnes respect the Lord sheweth vnto vs in that he hath taught Cyprian in lib. de orat dominica The loue of God is vnchangeable vs to know him to be our father and our selues his children saith S. Cyprian 2. The immutabilitie of Gods loue is likewise shewed in the name of father Nam pater etiamsi offensus est tamen pater filius etiamsi nequam est tamen filius for a father though hee be offended is still a father and a sonne though he be wicked is still a sonne A master indeed can cease to be a master but a father can neuer cease to be a father and therefore in the verie depth of sinne we may be bold to cry to God for pardon Nam et si peccator amisit ingenuitatem filij creator tamen non amisit pietatem patris for though the sinner may lose the dutie of a sonne yet the Creator cannot lose the loue and pietie of a father and therefore is hee alwayes gracious and readie to receiue vs if we had anie grace to turne and seeke vnto him 2. In respect of our selues this doctrine that God is our father may teach vs many excellent lessons 1. By way of comparison of our selues with others 2. By way of collection of certaine profitable instructions both for our selues and others 1. It sheweth the excellencie of men The exceeding prerogatiue of Christians aboue all creatures aboue the Angels aboue all other creatures in the world and the excellencie of Christians aboue all other men in the world For men alone are created in Gods image and so his sonnes alone of the same image and likenesse and Christians alone are his sonnes by adoption and grace and therefore herein the Christians haue a preheminence aboue the Angels for to which of the Angels said hee at any time thou art my sonne and I am thy father in a double sense i. both by creation and regeneration And in this we that are after Christs manifestation in the flesh vnder the Gospell haue a prerogatiue aboue the Patriarks that were before the Law and the Prophets themselues that were vnder the Law for before the Law was giuen Abraham saith vnto God Shall Gen. 18. I speake vnto the Lord that am but dust and ashes and in the Law God saith I am the Lord thy God but now he saith Exod. 20. I am your father and you are my children And therefore Tertullian S. Cyprian Athan. li. 2. de side Christi Aug. tract 106. in Johan fol. 209. b. 2. S. Athanasius S. Augustine and others vpon those words of our Sauiour Christ I haue declared thy name vnto my brethren doe vnderstand it of the name Father for that say they the name of father was not known vnto the Iewes Quia veteris Testamenti status erat seruorum for that the state of them which were vnder the Law was the state of seruants The beleeuers only vnder the Gospell are in the state of children Or if it was knowne vnto them I am sure it was not and could not be so fully knowen or so confidently vsed by them as it is by vs. For considering the Maiestie of God before whom Esay 6. the hils doe tremble and the Angels of heauen couer their faces and seeing our owne basenesse being but dust and ashes full of vncleannesse the slaues of sinne and the children of the deuill who durst saith S. Cyprian call God by the name of father if Christ himselfe our aduocate had not first put these words in our mouths but now seeing he which best knoweth his fathers loue and affection towards vs hath declared God vnto vs by the name of father wee doe most humbly desire him agnoscere stylum aduocati nostri filij sui to take notice of that stile which our Sauiour and his sonne hath taught vnto vs. 2. From this doctrine that God is our Father we may collect 1. Quid sperandum what we may hope from him 2. Quid praestandum what is our dutie vnto him 1. From his fatherly loue and affection wee may hope for a fourefold fruit Viz. 1. Of Instruction 2. Of Correction 3. Of Indulgence 4. Of Prouidence 1.