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	moses_n	murmur_v	99	3	10.4666	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25395	The morall law expounded ... that is, the long-expected, and much-desired worke of Bishop Andrewes upon the Ten commandments : being his lectures many yeares since in Pembroch-Hall Chappell, in Cambridge ... : whereunto is annexed nineteene sermons of his, upon prayer in generall, and upon the Lords prayer in particular : also seven sermons upon our Saviors tentations [sic] in the wildernesse. ...	Andrewes, Lancelot, 1555-1626.	1642 (1642)	Wing A3140; ESTC R9005	912,723	784

est sua peccata patriae suorum quantum fiori potest tegere all of nothing So for a man to come to this that he wil not conceale his fathers mothers or friends faults to speake against his owne country and countrymen yea against himselfe is against the nature of man cannot be wrought in man but by a supernaturall cause This we see the holy men in the Scriptures did It is naturall to every man so farre as he can to cover his owne faults and the faults of his Countrey and friends Moses when no necessity bound him confessed that he came of a cursed stocke spared not his brother Aarons fault in making the Calfe but committed it to writing spared not his sister Miriam in the cause of murmuring no not his owne fault in murmuring against the Lord at the waters of strife Numb 11.11 dispossessed his owne children and would not have them to succeed him in the Magistracy a very unnaturall thing but preferred Ioshua yea he put by his owne Tribe and the Tribe of Iuda and preferred Ephraim This is not able to agree with the naturall man but must come from an higher cause Therefore the writers of these bookes must be inspired by God 10. Whereas the whole drift of the greatest Philosophers and most learned men was to teach how Kings should enlarge their Kingdomes and to be in credit with Princes and great men this teacheth that life is the contempt of life It teacheth the contempt of the world and worldly honours The Prophets they never sought to be in favour with Princes but were so farre from that that they answered them not so much to that they asked as to that they should have asked therefore this is supernaturall Therefore the true way and from God not from man Against the Iewes The next point as God is a Spirit so must his worship be spirituall so we finde in the Scriptures not onely forbidding of images and shadowes but also a flat negative And as in the case of Gods unity though false religion may agree with the true in the first point yet not in the second so in this regard howsoever they exclude images yet they fault in this that all their worship is ceremoniall bodily and rituall consisting in matters of ablution and outward types And though there be types in the old Testament yet he proclaymeth every where that he abhorreth them for he will have a contrite heart and onely the circumcision of the heart Therefore as man is bodily and his notions fall into the compasse of the body so as that worship that commeth from him is bodily whereas the worship that commeth from God is spirituall 2. To this may be added that of Miracles and Oracles to confirme this religion as the other did in confirming their religion They were not done in corners but in the sight of Pharao in the middest of all his servants 2. Againe they were not frivolous but they that have felt them have got good by them 3. They are not imitable nor expressible by the art of man as the dividing of the red Sea the causing the Sunne to stand still in Ioshuahs time the making of Ahaz Diall to goe backe 10. degrees both which Areopageta saith are in the Persian Oracles The raining of Manna from Heaven Iannes and Iambres were not able to imitate Moses For Oracles of the Gentiles they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philippise Oracles speake as King Philip would have them and that they were very ambiguous and needed Delio natatore the Swimmer the Interpreter Apollo to expound them Therefore Porphyry said that their Oracles commonly had Posticum a backe-dore These doe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philippise are not doubtfull need no Delius natator the Swimmer the Interpreter Apollo Last most of the heathens Oracles came not to passe but in the Scriptures they came all to passe some three hundred yeeres before some 500. some a thousand some three thousand as the dilatation of Iapheth which happened not before the calling of the Gentiles And this for confirmation both of the old and new Testament common to the Jewes aswell as to us those that follow are proper to Christian religion 1. Aug. 23. de eivitate Dei out of Porphyrie de regressu animae of the regresse of the soule the greatest enemy that ever the Church had That it is no true religion that doth not yeeld a sufficient purgation to the soule of man Moreover he addeth there that the Platonists received from the Chaldees that the purgation of the soule of man cannot be nisi per principia but by the principles we know that Plato his principles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father the mind love an enignaticall speech of our Trinity But this i. the purgation of the soule of man no religion teacheth but ours for it teacheth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word tooke upon him sinfull flesh to purge away the sins of man therefore ours the true all the rest are meerely bodily for all their exorcismes and sacrifices are bodily and not spirituall and so withall the God of the Christians is not like to the heathen gods for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who loveth man i. he delighteth not in cutting mens throats or burning them to afhes as their divels had virgins babes old men young men good men offered up to them And the sacrifices of beasts in the old law were onely used for two respects 1. That they might be types of those things that are in the Gospell 2. To be an admonition to men to shew them that they have deserved to be thus killed and sacrificed God was so farre from having men to be sacrificed to him that he himselfe came downe to give himselfe a Sacrifice for our sinnes And what greater love can be then for a man to give his life for that he loveth for his friend therefore no greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love to man then this In a witnesse two things required 1. Skill 2. Honesty 1. Ioh. 1.1 Now for the Gospell 1. For the witnesses In a witnesse two things required 1. Skill 2. Honesty First for the skill There is never a one of them but can say we write and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we have heard which we have seene with our eyes which we have looked upon and which our hands have handled Not as Homer Plato and the rest that had their things from other and by report And withall the writers of the Scriptures writing them when the world bare greatest hatred against them and yet never any durst write any booke against Moses in his time or against the Gospell in these daies And de probitate testis concerning the honesty of a witnesse The honesty of a witnesse there can be no better reason given then that Tacitus giveth That they testifie best quibus nullum est mendacii pretium that have nothing for their labour

and yet in the same booke in the Epistle of Aristobulus it is said that part of it was translated before the Empire of the Persians was begun long before it came to be translated of the 70. But it appeareth that it hath pleased God in most strange manner in every Nation to leave some Register or Chronicle of this as among the Egyptians Manetho among the Phenicians Sanchoniatho among the Chaldees Berosus in Asia minor Abidenus among the Persians Metasthenes among the Gentiles Histaspis Hecataeus Euemerus Alexander polyhistor In the second booke of Herodotus we shall finde that notable miracle that God wrought on Senacherib though somewhat corrupted the edict of Cyrus almost the whole prophecie of Daniel 11. booke of Josephus as Augustine lib. 8. de civit Dei Alexander being in Babylon and purposing to build an Image to Belus and certaine of the scattered Jewes which were then the cunningest workemen refusing to build an Image to any Idoll of the Heathen vowed to roote out cleane all the Nations of the Jewes but he was soone appeased by Iaddus the High Priest for he hearing of the Kings vow met him in peaceable manner in Aarons attire whom as soone as Alexander saw he fell downe before him and worshipped him and presently gave over his purpose And being demanded the cause of so sudden change of his purpose answered that Hiaddus appeared unto him in the same likenesse of that God which appeared to him bidding him to conquer the whole world in the very same attire that that man ware After those daies by the meanes of Ptolomey and his Embassage to Aristobulus and his great Library in Alexandria the Jewes religion was dispersed La●rtius in the life of Epimenides which agreeth with Act. 17. The Athenians being visited with a strange plague and asking counsell of the Oracle how to rid themselves of it the Oracle sent them to Epimenides He told them that they were not to seeke to their owne God but to another God for it was another above all their Gods that sent them this plague and it was onely to be driven away by Sacrifice They making offer to discharge themselves of this offered Sacrifice the plague neverthelesse continuing they were faine to send to Epimenides the second time to know in what manner they should sacrifice and where he counselled them to let the beasts goe whither they would and in that place where they should stand still there to sacrifice them to that God that had sent them that plague The beasts went on with the Sacrifice on their backe untill they came to Mars his streete and comming to a faire plat there stayed where they built an Altar and dedicated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. to the unknowne God The like is in the Romane histories the Romans having got a great victory over their enemies after built a Temple and consecrated it to peace and demanding of their Oracle how long it should continue word was given them that it should endure quoad virgo peperit till a Virgin should beare a child which because they thought it would never be they set this inscription upon the doore Templum pacis aeternum The everlasting Temple of peace And about the time that Christ was borne in the shutting on an evening it fell downe to the ground without any helpe Thus much for the Antiquity both by them whose writings yet remaine and fathers as also by the Heathen themselves that proposition alwaies holding Quod primum verum What is most ancient is true 2. Argument The continuance of it The second argument from the continuance of preservation of it most miraculously as that the religion that commeth from man or any false God cannot have the like whereas we see the Jewes continued in captivities under other nations more then any as under the Philistins Moabites Amorites Persians Romans Egyptians and yet in all these it hath continued So also the people round about them Especially the victorers nature being to turne the religion and lawes of the conquered to his owne bearing a deadly hate to them and their religion And Antiochus bending himselfe wholly to destroy all the copies of the Law and yet hath it beene so wonderfully preserved as not one jot of it hath at any time perished We see that the chiefest men in Philosophy Physicke Law c. have left their schollers behind them to ren●w their writing their workes have beene countenanced of mighty men as much as could be all meanes in the world hath beene used for the preservation of them yet most of their writings have beene lost some have come to the posterity unperfect or very corrupt On the other side there hath beene extreme contempt of the Jewes their enemies intent alwaies to subvert them and their religion as also a purposed malice of the Jewes themselves against their owne religion All meanes possible used to the subverting of it yet as yet it hath continued So that there is not a materiall point that feareth the sifting either concerning manners or faith so that we may say Hîc Dei digitus here is the finger of God for time leaveth her markes in humane things And though there be differences in the divers taking of things and in the divers forme of words yet they tend all to one end There is no materiall difference about any materiall point so that it mattereth not which of all the waies it be taken The like may be said concerning the whole manner of their religion They never changed their religion customes or lawes being in captivity in divers strange Lands whereas any other Nation being instituted in a strange religion strange customes and Lawes useth to alter her owne and give her selfe to that other religi●n 3. The certainty of Christian religion The third thing the certainty That whereas other writings are brought into question or are imperfect or not authenticall but counterfeits The perfectest of all mans writings fals into one of these In it 1. no imperfection Impossible that man should take away the least part in the Christian religion without the destruction of the whole 2. No contradiction or include contradictions but this religion can fall into none of these Therefore this religion must needs be the religion of God 1. For imperfection It is a certaine note that when any thing commeth from man it groweth by little and little untill it come to perfection no such thing in this For in the delivery of the Law all was delivered at once most absolutely in the 10. Commandements under which there is no duty but may be sensibly contained to which nothing hath beene or could be added nothing be detracted without the cleane overthrow of the whole onely writers have explained them which because man cannot doe in his writings it must needs be from God 2. For contradictions Paul 2. Cor. 1. The words of man are sealed with etiam non yea and no but the writings of

day and had reserved the other sixe to himselfe wee had no just cause of complaining But if hee had dealt thus liberally with us to grant us day for day wee should not have murmured but have opened our mouthes to prayse Him then the order hee hath taken now if we be not cleane voyde of good nature must needs content us in granting to us six and reserving to himselfe but one Wee see likewise GODS bountifulnesse with Adam Gen. 2. When hee granted him all the Trees in the Garden except one then presently the Devill was at him and upbraided him with GODS niggardnesse that he had not granted him all the Trees of the Garden may yee not eat of all the trees c. And so no doubt the Devill useth this pollicie now a dayes in this May yee not doe what yee will all the dayes of the weeke The consideration of this the great bountie of GOD. That wee cannot say but that wee are well dealt withall having granted to us two times and a time six dayes to his one time and consequently that wee bee carefull to give him his And that by this great liberalitie wee may learne to make him a better answer then Adam did and say as Joseph to his Mistris Gen. 39.9 All that is in the house my Master hath granted mee onely thee hath hee reserved for himselfe how then can I doe this thing So that our answer bee all the dayes of the weeke hee hath granted us onely one day hee hath reserved to himselfe how then can I bee so unkinde as not to let him have that Hee having granted so richly and largely And if not that then to paterne our selves by David 2. Sam. 12.5 hee being so richly provided for of GOD if that one sheepe the poore man hath he will not suffer but pull it out of his bosome so we if we cannot suffer that one sheepe but plucke it out of GODS bosome and make it common to our selves having many of our owne making it onus servile that because wee deale so wee are worthie a thousand times to bee the children of death And this is one first reason that might move us 2. The second is the greatnesse of the permission of GOD of these dayes one is permitted to thee to doe as that in Gen. 2. of all shalt thou eate there is not a necessitie Though one thing bee handled in divers Commandements as prayer was handled in the first Commandement as a part of inward worship in the second as a part of outward worship in the third as a sacrifice of the lippes and heere as it is an exercise of the Sabbath Where in there is an vneven proportion Hee hath but one to our six And therefore the seventh day to that one So that the vice of idlenesse of forbearing of worke is forbidden in the eight Commandement and so doeth Paul put it Eph. 4.28 to stealing is opposed painfull working So then this liberall permission of GOD wherein there is such an vnequall and vneven proportion if it bee broken wee are to bee charged of great wickednesse That that followeth And doe all thy worke The meaning of it is this that indeede GOD might have dealt with us as before hee might have made all our life to bee bestowed on musing of his will but hee is content to forbeare us and to spare us the rest of the weeke that in those dayes all our businesse might bee dispatched and none to bee done on His day As Nathan said to David So much have I given thee and more would I have done if this had not beene sufficient so certaine it is hee saw in his wisdome that this was sufficient Therefore hee willeth us to remember when it is a comming that wee may ende all according as the thing sanctified requireth Then in the tenth Verse there followeth another opposition which comprehendeth a second reason But the seventh day is the Sabbath of the LORD c. idest If as GOD hath permitted you sixe dayes so likewise Hee had made the seventh day yours to then in it yee might have done as in the other but now hath hee reserved this seventh day from you and hath kept it to himselfe and therefore you cannot without open stealth breake upon this day to doe your worke wherein you have no manner of right as much as if a man should say You may weare that which you have bought but this that I have bought with mine owne money you cannot without violent injurie plucke it from mee So because his dealing is liberall you cannot without manifest injurie to GOD take it away from him And because this is his hee will keepe it and wholly to himselfe Therefore is it that followeth In it thou shalt doe no manner of worke This for the first part of the tenth Verse Now to the other to the Persons They stand in five rankes 1. Thou 2. thy children 3. thy servants 4. thy cattell 5. strangers within thy gates 1. Thou Matth. 24.45 it is said that it is a preferment to one to bee set over the familie of the LORD and therefore Cui plus datur plus ab eo petetur Luke 12.48 unto whom much is given of him shall much bee required Therefore the first charge is in this Even upon him that is Chiefe As there is in this upon Jos 24.15 so long as a man is alone in the state of a sonne or servant hee may answer Ego serviam I will serve but if hee come once to have a charge a familie then hee must say Ego domus mea I my house will serve the LORD Because CHRIST as Luke 19.9 When hee had once converted Zacheus sayd This day is salvation come to this whole house Why Because this man that is chiefe is become the childe of Abraham Eexmplum dedi vobis So Gal. 2.13 Whereas the principall fall away there all the other even Barnabas himselfe will bee drawne away so though hee discharge the dutie himselfe yet if hee see not that other discharge it hee is a debter id est hee ought to bee so farre from giving occasion to others and not onely that but from sitting them on his businesse that hee ought to see that both hee and they discharge it 2. Concerning Children The argument of Augustine is good on Deut. 20.15 After a man had builded a new house the manner was to consecrate If a care lye upon him to consecrate the workes of his hands much more to consecrate those which are the fruit of his loynes as his Wife Sonnes Daughters and the affection of Abraham Gen. 18.19 Where the greatest love is there is the greatest desire as well of conjunction in Spirit as in Body It is true naturall love Curare liberos to have a care of our children as of our selves 3. Concerning Servants because Col. 3.11 God knoweth no servants that is he hath no respect of persons in this regard all bound to worship him therefore it