Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	act_n	pray_v	26	3	7.5987	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08578	An explanation of the generall Epistle of Saint Iude. Delivered in one and forty sermons, by that learned, reverend, and faithfull servant of Christ, Master Samuel Otes, parson of Sowthreps in Norfolke. Preached in the parish church of Northwalsham, in the same county, in a publike lecture. And now published for the benefit of Gods church, by Samuel Otes, his sonne, minister of the Word of God at Marsham	Otes, Samuel, 1578 or 9-1658.; Otes, Samuel, d. 1683.	1633 (1633)	STC 18896; ESTC S115186	606,924	589

by breathing some by poyson some by worrowing So is it among the wicked some hurt as beasts one way some another If hee be not an usurer yet is he an oppressor if not a Papist yet a prophane man if not covetous yet prodigall if not voluptuous yet superstitious if not a Lion yet an Aspe But let us put off our beastly affections Nam pejus est bestialiter vivere quàm bestiam esse hoc fuit à natura illud à Diabolo It is worser Seneca to live beastly than to be a beast the one is of nature the other of the Divell Let us then no longer live beastly lest we perish with the beast but live Christianly that so we may see the goodnesse of the Lord in the land of the living THE TWENTIETH SERMON VERS XI Woe be unto them they have followed the way of Caine. Execrable sinners may be execrated FRom the description and confuration of the wicked hee commeth to execration hee riseth by degrees as the Eagle mounteth in her flight like fire that first smoaketh and then flameth he casteth them out of the savour of God and state of salvation Woe be unto them saith he Psal 69. 22 23. c. let their table be made a snare before them and their prosperity their ruine let their eyes be blinded that they see not and make their loynes alway to tremble Powre out thine anger upon them and let thy wrathfull displeasure take them let their habitation be void and let none dwell in their Tents Lay iniquity upon their iniquity and let them not come into thy righteousnesse let them be put out of the Booke of life and let them not be written with the righteous Thus with Esay he lifteth up his voyce like Esa 58. 1. Mich. 3. 2 Cor. 4. Ier. 5. 24. a trumpet with Micah he is full of power and judgement hee commeth to them as Paul to the Corinthians with a rod with Ieremy his words are as fire and the people as wood and straw to be devoured of this fire Saint Iude had hitherto tempred his stile but now comming to their arch-metropolitan sinnes hee cannot forbeare but breaketh out into these words Woe bee unto them with Iames and Iohn he is become Boanarges the Sonne of thunder he telleth them of nothing but destruction that God Ministers must not in their owne cause be rigorous but in Gods hath bent his bow and made his arrowes ready that God will arise and his enemies shall bee scattered that God will meet them as a shee Beare robbed of her whelps There is no doubt but the Apostle would have spoken mildly unto them would have blessed them as Aaron did the tribes if there had beene any Psal 7. Psal 68. 8. Hos 13. 8. Numb 6. goodnesse in them but seeing their sinnes execrable he commeth to execration and saith Woe be unto them Hee dealeth here with them as Christ did with Corazin and Bethsaida Woe to thee Corazin Woe to thee Bethsaida And as Christ did with the Mat. 23. Pharisees Woe to you Scribes and Pharisees and Hypocrites and as Paul did with the Corinthians when he said Maranatha Anathema be unto them that love not the Lord Iesus Men are unwilling to 1 Cor. 16. heare execrations and woes they would have pillowes sowne under their elbowes with the men of Anathoth they love to be soothed in their sinnes with Achab they cannot abide that Micah should prophesie otherwise unto them than they would have him they would not have the Lords sword drawne against them nor no woe denounced upon them but woe woe and woe againe to them that cause us to sharpen our stile and to cry Woe be unto them And note here that no private revenge no sinister affection carried him to this execration but being moved by the Spirit of God he was inforced to lay the Axe of Gods vengeance to the rootes of their trees and to cry Woe be unto them The Prophets and Apostles in their owne causes are like doves Sine felle without gall or bitternesse but in Gods cause they rowse themselves like Giants Moses prayed for Aaron and Myriam the cause was his Stephen prayed for his persecutors the cause was his but when he commeth to handle the cause of God he calleth them Acts 7. hard-hearted and stiffe necked Iewes So Christ in his owne cause was meeke as a Lambe but in his Fathers cause he rowsed himself like a Lion for he that prayed for his enemies thundred many woes against his Fathers adversaries as the Scribes Mat. 23. Pharisees and Hypocrites Well the Apostle having thus denounced Gods judgement against them saying Woe be unto them he commeth to set downe the cause of this execration the first whereof was envy malice First he calleth them malicious envious like Caine whose sinne the Apostle noteth and dehorteth men not to be As Caine which was of the wicked one and slew his brother and wherefore slew he him because his owne workes were evill and his brothers good A miserable 1 Iohn 3. 12. thing not to hate the man but the vertue of the man the goodnesse of the man this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against God like the old Giants we should love good men Lord who shall dwell in thy Tabernacle saith David who shall rest upon thy holy hill God Psal 15. answereth him In whose eyes a vile person is contemned but he honoureth them that feare the Lord All Davids delight was upon Envy ever ascendeth maligne vertue and glory them for so he protesteth in the Psalme All my delight is upon the Saints that are on the earth and upon such as excell in vertue We should doe so even Hate the evill and love the good and establish Psal 16. 3. A●os 5. 15. judgment in the gate but we have inverted that order and good men are in most detestation with us As there is no Sunne beame without motes no Tree without barke no garment without mothes no fruit without Catterpillers so no vertue no honour without envy There 's no Iacob whom Esau will not perfecute no David whom Saul will not maligne no Isaak whom Ismael Gen. 27. will not revile and no good man upon the earth whom the envious will not bite teare and devoure For this cause one resembleth envy to certaine Flies called Cantharides for as they light specially upon the fairest wheat and most blowne Roses so envy commonly opposeth herselfe against the best men Invidia virtutis Comes envy is the companion of vertue One resembleth envy unto fire for as fire coveteth the highest places so envy aimeth at the worthiest men As for example Themistocles when he had conquered the navy of Xerxes which in number was most infinite through envy was forced to leave his Country and to live in miserable banishment Aristides which for his vertues was called the just yet through envy as an unprofitable member was

or Life or death Whether they be things present or things to come even all are yours and yee are Christs and Christ 1 Cor. 3. 21 22 23. Psal 112. 6 7. 9. Gods an elegant Climax or gradation For he riseth by steppes Such a like figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 2 Cor. 6. 9. 10. Obiter now that peace and plentie are so farre given unto the Church as is profitable for it and expedient for the setting out of Gods glory The Church sometime eateth ashes as bread and mingleth her drinke with weeping she is as a Pelicane in the wildernesse and like an Owle that is in the desart She is as a Sparrow that sitteth alone upon the house top and her enemies revile her all the day long Sometime she is eaten up like a Sheep and scattered among the Heathen she is sold for nought and made a rebuke Psal 44. 9. 11 12. rebuked of her neighbours laughed to scorne and derided of all Nay sometime she is smitten into the place of Dragons and covered with the shadow of death The Church is oftentimes more hurt by plentie than penurie according to the voice in Constantines dayes Hodie venenum effusum est in Ecclesiam this day is poison powred into the Hierom. Church The Church when it came to Christian Princes to be defended Major erat divitiis virtutibus minor Againe God putteth off her sackcloath and girdeth her with gladnesse He giveth her beauty for ashes and rich apparell instead of sackcloath Psal 30. 12. Esa 61. 3. as he seeth it expedient Non audit ad voluntatem ut audiat ad salutem THE FIFTH SERMON VERS II. And Love bee multiplied Gods love the cause of all good THe third and last blessing which the Apostle here prayeth for is Love which of some learned men is thought to bee the cause of Mercie and Peace For Mercy and Peace are the fruits of Love Love is the fountaine Mercie and Peace the water that floweth from the fountaine Love is as the mother Mercy and Peace as her daughters Love as the cause Mercy and Peace as the effects yea Love is the cause of al blessings as I may say the cause of it selfe yea Causa causarum the cause of causes or Causa causae the cause of the cause or Causa causati the cause of the thing caused God is mercifull because he loveth us and hee loveth us because hee loveth us Eligit quia diligit ideo diligit quia diligit thee hath chosen us because hee loveth us Aug. and therefore hee loveth us because hee loveth us No reason can bee rendred of the love of God but the love of God Let us not buzze too neere the candle with the flye Farsalla lest we burne Let us not soare too high with the Eagle lest wee melt let us not wade too deep with the Elephant lest we drown Let us not bee curious in these things It is enough that Moses setteth downe Love to bee the cause of all blessings So God turned Balaams curse into a blessing unto Israel The cause Moses affirmeth to bee Gods love saying Because the Lord thy God Deut. 23. 5. loved thee So Moses telleth Israel that God did set his Love upon them and did chuse them not because they were more in number than any people For they were the fewest of all people but Because hee loved them Iude here prayeth for it as a most excellent blessing without which all is nothing For as Deut. 7. 7 8. wee say In triviis Hee is poore whom God hateth so hee is rich and happy whom God loveth his favour is as the dew of the Gods love abundant unmeasurable immutable morning as the shadow in the heate and as an haven to them that are tossed as the Cities of refuge to them that are pursued In thy presence saith David is fulnesse of ioy That is where God loveth and favoureth there is perfect felicitie Iohn calleth all men to behold the love of God Behold what love the Father hath shewed us that we should be called the Sonnes of God behold his love that hee calleth us his servants and behold a 1 Iohn 3. 1. 2 Cor. 6. Ephes 2. greater love in that hee calleth us his Sonnes and yet behold a greater love that he calleth us his heyres and coheyres with Christ and yet behold a greater love in an higher degree that he calleth us his Mother Brethren and Sisters but behold the greatest love of all that he calleth us his Spouse or Wife to note that he loveth us with all loves with the masters love as Abraham loved Eleazar with the friends love as David loved Ionathan with the Childes love as Ruth loved Naomi with the Gen. 15. 1 Sam. 16. Ruth 1. Gen 29. husbands love as Iacob loved Rachel What heart of stone is not moved with this love Nati sumus è silice nutriti lacte ferino This love of God is gratuitall free partly because it floweth from his grace and goodnesse and partly because he loveth not for his owne but for our good And it is unmeasurable therefore saith the Apostle Herein is love not that wee loved God but that hee 1 Iohn 4. 10. loved us and sent his Sonne to be a reconciliation for our sinnes greater love could not the Father shew than to send his Sonne out of his owne bosome and greater love could not the Sonne shew than to die for his enemies Yea this love of his it is immutable and constant For whom he loveth he loveth to the end hereupon the Apostle calleth God love God is love saith he and not only love for there are many properties and attributes in God as Truth Mercie Iustice Power Eternitie Novit omnia ut veritas tuetur ut salus Iohn 13. 1 Iohn 4. 16. sedat ut aequitas dominatur ut majestas operatur ut potentia manet ut aeternitas he knoweth all things as veritie defendeth all things as health and salvation appeaseth all things as equitie ruleth all things as Majestie worketh all things as omnipotencie and abideth and remaineth as eternitie God is not made of love only as wood of trees as a fountaine of water as a plaister of Balme but all these attributes are in the Lord equally But because God delighteth in love and he reposeth a great part of his glory in love therfore is he described by that attribute of Love by this attribute the Evangelist describeth him God so loved the Iohn 3. 16. Cap. 10. 16. 1 Iohn 4. 18. World that he gave his only begotten Sonne c. And by this attribute the beloved disciple describeth him saying God is love and hee that dwelleth in love dwelleth in God and God in him By this attribute David describeth him As a Father hath compassion on his children so hath the Lord compassion on them that love him And againe The loving Psal 103. 13. 17. kindnesse of the

Temple When a man shall trespasse against his neighbour and he lay upon him an oath to cause him to sweare and the swearer shall come before 1 Reg. 8. 31 32 33 34 35 36 37 38. thy Altar in this house then heare thou in Heaven and doe and iudge thy servants that thou condemne the wicked to bring his way upon his head and justify the righteous and give him according to his righteousnesse When thy people Israel shall bee overthrowne before the enemy because they have sinned against thee and turne againe unto thee confesse thy name and pray and make supplication unto thee in this House Then heare thou in Heaven and bee mercifull unto the sinne of thy people Israel And when Heaven shall be shut and there shall bee no raine because they have sinned against thee and shall pray c. Then heare thou in Heaven and pardon the sinne of thy servants When there shall bee famine in the land when there shall bee pestilence when there shall be blasting mildew grashopper or caterpiller when their enemy shall besiege them in the Citties of their land or any plague or any sicknesse and they make their prayers before thee heare them and bee mercifull unto them c. Thus prayer is a remedy against all mischiefe Physicians for divers diseases have divers remedies but a Christian for all and every disease hath but one only remedy and that is prayer For Whosoever calleth upon the name of the Lord shall be saved fides est janua ad misericordiam Ioel. 2. 32. oratio est clavis quae januam reserat Faith is the gate to mercy and Prayer is the key to unlocke this gate Hereupon saith Saint Iames Is any man among you sicke Let him pray and the prayer Jam. 5. 13 15. of faith shall save the sicke Prayer is profitable powerfull and pleasant it is every way profitable first to obtaine every good thing Verily verily saith Christ I say unto you whatsoever yee aske Prayer prevalent with not only the creature but Creator the Father in my name hee will give it you Secondly to prevent judgements present or future Note for this purpose the prayer of Salomon before mentioned Thirdly to confirme and strengthen us in all spirituall graces By Christs prayer was Peters faith kept Iohn 16. 23. 1 Reg. 8. 33. Luk. 22. 32. Col. 1. 9. Act. 8. 22. from sayling and the Apostle prayed for the Colossians That they might bee filled with knowledge c. increasing therein and strengthened Fourthly to obtaine remission of sinnes For which cause Saint Peter said to Simon Magus Pray God that if it be possible the thought of thy heart may bee forgiven thee Whereby hee giveth us to understand that if remission of sinnes may bee obtained by any meanes prayer is the meanes And this also Christ hath taught us when hee willed us to pray thus Forgive us our trespasses as wee Mat. 6. forgive them that trespasse against us Fifthly prayer sanctifieth all Gods creatures unto us so saith the Apostle The creature is sanctified by the Word of God and prayer To conclude prayer is profitable 1 Tim. 4. 5. unto all things it is like unto Iacobs ladder by which Gods blessings descended downe upon us or as Catena aurea a golden Isidor de f●uctu Orandi chaine by which we ascend up to God And as prayer is profitable so is it powerfull For it prevaileth over all creatures whether reasonable or unreasonable and of reasonable both visible as man and invisible as Angels whether evill or good yea it prevaileth with the Creator himselfe Daniel by prayer stopped the Dan. 6. 12. mouthes of Lions among whom hee was cast by Davids prayer 2 Sam. 15. 31. Gen. 32. was Achitophels wisdome turned into foolishnes by Iacobs prayer was Esaus wrath alayed by Mardochaeus and Esters prayer was Hamans malice like Sauls sword turned into his owne bowels by Est 4. 6. cap. 7. 10. 2 Reg. 19. 15. Ezechias prayer was the whole host of Senacherib overthrowne one faithfull mans prayer is more forcible than the power of an whole army Witnes the example of Moses who lift up his hands Exod. 17. 11. while Israel fought against Amalech and prevailed When Marcus Aurelius had almost lost his army in Germany for want of water the Christians in his campe prayed and God sent raine in great Eusib abundance And Theodoret affirmeth that Theodosius in a battell Theodo that hee fought being in danger to be overthrowne and his men ready to fly prayeth and God giveth him the victory For as Origen saith One man prevaileth more in prayer then innumerable sinners do with fighting Orig. By prayer the Divels are cast out for there is a kinde of Divels that go not out but by fasting and prayer Mat. 17. 11. If Christ would have prayed hee might have had more then Mat. 26. 53. twelve legions of Angels to guard him and defend him At Elishaes prayer the mountaines were full of charrets and horses of 2 Reg. 6. 17. fire round about Many admirable and extraordinary things have Gods children in all ages effected by prayer By prayer Abraham obtained favour for Ismael by prayer Moses divided the red sea by prayer Ioshua made the Sunne to stand still in the middest of heaven by Prayer pleasant to God and man prayer Anna became fertile by prayer Ezechias procured a longer life by prayer Iudith destroyed Holofernes and Ester saveth the Iewes by prayer Susanna is saved from the unjust Iudges Daniel from the Lions and Peter from Herod by prayer the Leper is cured the Publican justified the Divels scared Heaven gates opened the fetters loosed and iniquity vanquished by prayer wee have accesse unto the throne of grace It is a great blessing that God in his Word vouchsafeth to speake to man but not comparable to this that man should talke with God Yee see the power of prayer Thirdly prayer is a pleasant thing to God and man To God and therefore resembled to the incense Let my prayer come forth as the incense and let the lifting up of my hands bee an evening Psal 141. sacrifice For as the sent of incense is pleasant to the nosthrils of man so are the prayers of the Saints unto God for when they Chrysost ascend to heaven God seemeth to smell a sweet savour like the incense Prayer also is pleasant and delightfull unto man For if it were a pleasure to Iacob for to speake to Rachel and to Ionathan with David what a pleasure is it for a devour soule to speake unto God Oratio locutio est ad Deum quando legis Deus tibi loquitur quando oras cum Deo loqueris Prayer is a speaking to God when Aug. thou readest God speakes to thee when thou prayest thou talkest with God The child is never better then when it is in the fathers or mothers lappe so