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	rebuke_v	125	4	13.0225	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00753	Comfortable notes vpon the bookes of Exodus and Leuiticus, as before vpon Genesis Gathered and laid downe still in this plaine manner, for the good of them that cannot vse better helpes, and yet are carefull to read the Scriptures, and verie desirous to finde the comfort in them. By the Reuerend Father in God Geruase Babington ... With a table of the principall matters contained in this booke.	Babington, Gervase, 1550-1610.	1604 (1604)	STC 1088; ESTC S100580	531,878	712

as our power and places giue vs leaue to follow his example To the poore now in the land you sée his loue and you read his law here with your eyes Why should it not worke a good effect in your heart during your life in this matter First it is his will we should with hand shew our heart both to him and to our poore and needie brethren and without deeds vaine are our words that we loue one another Secondly his recompence is great in them that doo it and neuer faileth Whosoeuer giueth but a cup of colde water shall not loose his reward Come ye blessed of my father and possesse eternall comfort For when I was hungrie you fed Mee and so foorth Mee I say in the poore with you to whom what you did you did it to Mee so I take it Blessed is the man that prouideth for the poore and needie the Lord shall deliuer him in all his trouble By examples might this be prooued but it néedeth not onely remember in the widow of Sarephath what followed her pietie in féeding the Prophet when she had not much for her selfe It is a Storie in steade of a thousand to raise vp our harts in this matter 6 The three feastes heere mentioned to wit Easter Whitsontide and Tabernacles will haue an other place hereafter vnto which I will referre the treatise of them Of the rest of this Chapter spent in the promises of god vnto their obedience I will onely say this that these great swéete promises are as honie till we thinke of the Condidion to wit perfect obedience but then we fall from all hope had we not a Christ because such perfect obedience to the lawe we cannot performe Christ therefore we flye to and relye vpon him who hauing performed that obedience for vs now iustifieth vs by faith in him without that condition and maketh his righteousnesse our righteousnesse by imputation Thou shalt not seeth a Kid in his mothers milke As Crueltie is here forbidden by God so was it condemned by the verie Pagans CHAP. 24. IN this Chapter first note how Moses alone ascendeth vp to God and let it remember vs that there are differences of graces and yet one spirit the giuer of all They that have more may not despise them which haue lesse neither they which haue lesse enuie them which haue more Read the 1. Cor. 12. Chapter c. what if we say that the Lawe was fignified in Moses going to God because it is holy iust but it bringeth not his companie with it because they are imperfect kéepers 2 Moses came and tolde the people all the wordes of the Lord c. So is the duetie of a faithfull Minister still to receiue of the Lord and to deliuer to his people what he hath receiued not any dregges or drosse of mans inuention for in vaine doe men worship him with mens precepts c. All the things which the Lord hath said will we doe Concerning his rash and confident answere of the people note and remember the censure of learned men that you may profit by it to a warier kinde of speaking out of a true féeling of your owne and all mens frailtie of nature by the corruption entred into vs at our fall in our first parents Saint Hierome condemning such vndiscréet hastines saith Melius est non promittere quam promissanon facere melius est ancipitem diu deliberari sententiam quam in verbis esse facilem in operibus difficilem It is better not to promise thā not to keep promise it is better for a doubtful thing to be long deliberated on thā to grant it easily performe it hardly Gregorie againe obersuing this fault in the Iews saith Iudaeorū populū locustae significabant subitos saltus dantes protinus adterram sadentes Saltus enim dabant cū praecepta Domini se implere promitterent ad terram cadebant cum factis denegarent The people of the lewes were signified by the Locustes which vsed sodainly to leape vp and forth with to fall downe to the earth againe They did as it were leape vp when in words they promised to do all things which the Lord had said but they fell to the earth againe when in their deeds they denied the same Let vs therefore I say alwaies weigh our weaknesse and accordingly frame our promises for as we sée in this people we may purpose well that which we cannot so well performe 3 Moses wrote all the words of the Lord as a sure and safe way to kéepe them Tradition by word from man to man fayled in faithfulnesse and brought in many errors vnder the name of Gods word and will Therefore writing was deuised by God himselfe and so his appointed instruments directed by him haue left vnto vs his holy Scriptures This matter hath beene largely intreated of by many 4 This couenant made by bloud was a figure of the precious bloud of the immaculate Lambe Christ Iesus with which we must be sprinkled to make vs cleane The ninth Chapter to the Hebrewes will be an exposition to this place The promise of the people here againe to obey a God in all things testifieth their heart but not an abilitie to doe it Therefore let vs learne such affection but gather no error from such places of mans power to fulfill the same 5 The Ascention of Aaron Nadab and Abihu with seuentie of the Elders together with the vision was a gracious confirmation of Moses his authoririe and of his lawe giuen But we must know that it was farre from the Maiestie of God which they saw no flesh being able to see him as he is onely a glimse for their comfort hee vouchsafed in such manner as the Text expresseth 6 After Moses ascendeth alone yet so that he leaueth Aaron and Hur with them that whosoeuer had any matter might come to them so watchfull and faithfull was Moses in his place that without iust cause he is not absent and then he leaueth able Deputies Such care in Ministers now adaies would God blesse and the contrarie fault as he is God he will seuerely punish 7 Moses ascending is couered with a cloud and not admitted to God till after sixe daies to teach all flesh patiently and reuerently to tarrie Gods leasure and gracious pleasure for any matter of his will to be reuealed to them not curiously searching but humbly waiting for the thing we séeke being fit for vs. At the ende of the sixe daies euen the seuenth day God called vnto Moses and he is admitted to spéech and I pray you marke how couered with a cloud for the Text saith Hee entered into the middest of the cloud and went vp to the Mountaine So will the Lord haue a comfortable time for all those that waite for him and the knowledge of him in his word They shall sée and heare at last what he will

Gouernment is of God and God in Gouernours and is honoured greatly euer was and will be 9 Keepe diligently that which I commaund thee this daye and beholde I will cast out before thee the Amorites c. Who subdueth enemies casteth them out God and God onely man is but by his meanes and preuaileth and faileth as the Lord will Why dooth God subdue That wée may keepe and keepe diligently what he commandeth doo this and prosper as shall be good euer doo it not and vaine shall all strength bée when the Lords patience is expired and Iustice taken in hand Publikely and priuately this is true thinke of it 9 Take heede thou make no compact with the inhabitants of the land whither thou goest lest they be the cause of thy ruine among you It séemeth cruel if the inhabitāts would yeeld and submit themselues not to receiue them But learne here and euer that God is the true line of mercie and where he condemneth beware pittie For that is to condemne him and to exalt thy selfe aboue him in mercie Because saith the Prophet to Benhadad thou hast let him go whom I appointed to die thy life shall goe for his life and thy people for his people Lest saith this Text they be the cause of thy ruine False Religion you sée in the end worketh destruction and how then is it policie how better for a Common-wealth as some Romish Catholiks vainly haue written Thirdly Thou shalt ouerthrow their Altars c. Then no tolleration to be had of two Religions in one Gouernmēt If the Lord be God he must be worshipped but if Baal be he he must be worshipped solely and only not GOD and Baal both Thou shalt worship the Lord thy God and him onely shalt thou serue God is a ielous God and will not giue his glorie to another Dauid a Prince truly religious saith Their offerings of blood will not I offer neither make mention of their names within my lips Princes destroying Idolatrie and purging the Church are renowned in Scripture with a blessed memorie Salomon for his mingling was plagued Valentinian sought of Ambrose a Church in Millan for the Arrians and Ambrose denyed it c. But by whom are the Altars to be broken downe By the Magistrate onely or by priuate men also and by euery one that is zealous Surelie publike things by publike persons in authoritie Constantine Theodosius and such like But for priuate things priuate men may doo them as Iacob purged his owne house of his Wiues Idols And the Councill cōdemneth Maisters that will suffer in their houses images and not take them away Priuate men to meddle with publike things is dangerous Paul came to Athens and found an Altar yet he threw it not down The Councill decreed that he which beeing not a Magistrate should breake downe an Image and be slaine in the fact should not be numbred among Martyrs Theodoret maketh mention of Auda a Bishop who ouerthrew Pyreum Persarum and saith thus that a priuate man ouerthrewe this I praise it not c. Extraordinary instincts God hath giuen but let men take heede they be not deceiued Gideon had Gods instinct euery motion to such matters must not be such a warrant Ambrose defendeth the Bishop that burned the Iewish Synagogue and reckoneth one among Martyrs which in the time of Iulian threw downe an Altar and was condemned Our owne times haue yeelded some examples But you see all are not of one minde Therefore beware of false spirits that will rashly write of reformation without tarrying for the Magistrate So euery man may bee a Magistrate and the swéete societie of man with man turned to blood and slaughter Some yet are too milde and they tell vs Idolatrie must first bee taken out of the heart by true teaching c. They say well that true teaching goeth before but what then Therefore is the Magistrates worke excluded No. For are not the sinnes against the second Table also to be taken out of the hart by teaching and yet I hope the magistrate may concurre with teaching and punish theeues and murderers and adulterers c Much more in the first Table touching Gods honour and seruice 10 Mariage with th●se Idolaters is forbidden and I wish it marked I haue els where touched it and the curse of God is often so great vpon such matches as I wonder at the presumptuous prouoking of Gods wrath that I sée in many A Recusants liuing is respected and bodie and soule destroyed for euer The father wilfull throweth his déere childe away and neuer thinketh of the iudgment he shall haue with God at his fearefull daye for the same I know where I am and I stay God in mercie worke féeling and true repentance Tertullian perswadeth Christian Widowes to take heede of these mariages Salomon was ouerthrowne by them c. 11 When Moses came downe from the mountaine Aaron and all the children of Israel looked vpon him and behold the skin of his face shone bright and they were afraide to come neere him Diuers and sundrie causes might cause the Lord thus to change Moses face First to assure him by this outward token that his prayers were accepted and Gods fauour againe restored to the people Secondly that thus the lawe written in the two Tables now the second time and Moses also the Minister of the law might receiue authoritie and dutifull regard with the people Thirdly that it might note Moses to shine with heauenly knowledge and Wisdome instructed by the Lord for the good of the people Fourthly to note that Ministers faces that is their outward actions and words which appeare to men should glister shine So let your light shine that mē may see your good works c. Fiftly to shadow that the law which Moses now represented is onely bright and shining in the face that is outwardly for the righteousnesse of them that obserue the lawe for outward actions is onely a seeming iustice shining before men who looke no further than to the out-ward apparance but before God who séeth the heart and reines it is none Whereas the righteousnesse of Christ is all glorious within and without Sixtly to teach that the law lightneth the conscience which is as the face of the in-ward man making it sée and know sinne but the minde it lightneth not wich any faith to saue from sinnes Christ onely dooing that by his holy Spirit c. Therefore the people feare and dare not approach the lawe euer striking a terrour into the harts of them that behold their sins in it and by it Moses himselfe saith your Chapter knew not of this glorie of his face And modest men are not carried away with knowledge of their own gifts but are as it were ignorant of them Socrates when all men iudged him most learned yet of himselfe held this both thought and spéech That he knew nothing And in matter of our almes

they shall in time bee deliuered from false imputations 100. they are comforted 45 46 53 304. though thei● persons may be tho●ght contēptible yet God is in them by them powerfull 83 though their gifts places be but meane yet are they not therefore altogether vnprofitable 397. God doth strike a reuerence of them into the hearts of great o 〈…〉 es 174 415 451. yet often the chiefest of their parish are their chiefest hindere●s 194 but they may comfort themselues with example of the lo●ds goodnesse 318. the verie dust of their feet shal be a wit●esse against their enemies 131. Mi●iste●s must not bee du●be 412. nor id●e 317. nor to much absent 224 357 383. 442. they must be obedient to Gods wor● 4●● Ministers may be lawfully distinguish fro● others by appa●ell 408 412. M 〈…〉 les wrought by Moses 5● they doe not reforme the wicked ●4 they 〈…〉 bee tryed by gods word 36. 〈◊〉 they 〈◊〉 from worders bid Mi 〈…〉 ms song 234. how she i● calle● 〈◊〉 sister 235. Monar●●●e 306. Moneths of Septe●ber October c. why so ca●led 1●5 Mor●ll law is the law of nature 327. Moses borne of a blemished t 〈…〉 e yet 〈…〉 fed to be the deliuerer of Gods people 〈◊〉 ref●sed to sucke an Egyptian 〈…〉 called to be a deliue 〈…〉 of Gods people 〈◊〉 he was fo●tie yea●e● old 22 and the● 〈…〉 ueth all pleas●●es to fo●low 〈◊〉 calling 〈…〉 kil●ing of the Egyptian is no warra●t for pr●uate men to ki●l ibid. he was eightie ye●●es old when he c●me to be a de 〈…〉 2● 〈◊〉 pra●eth priuately 30. he was a dilig●nt obseruer of thinge done by God 33. readie to answere when God calleth 34. his 〈…〉 39. his 〈…〉 not to g●● into Egypt 4● 5● how he came by his inf●rmitie of 〈…〉 the height of his weakenesse 〈…〉 his d●te to 〈◊〉 5● his 〈…〉 with God 70. how he was 〈◊〉 God 〈…〉 the vse of the miracles done by him 〈…〉 his rod 〈…〉 into a into blood causes the●eof c. N. Names at Baptisme giuen vpon diuers occasions and of what they should remember vs 21 22. God knowes euery man by name 433. Names of God 72. Name of God vsurped by the Pope 79. and by other men 80. Names vsurped by Papists 143. Names of the tribes vpon the breast-plate what they signifie 412. Nature of God incomprehensible 325. Nature of man weake and euer doubting 48 50 297. being freed from the rod sinneth againe 100. it is apt to learne the corruption of the place where we abide 439. Natures lawe 351. Nature is Gods seruant 121 241. God can worke aboue the course of nature 260. Negatiues shew the excellencie of the habit 455. Ne●ghbours goods are to be cared for 336. Night hath both iudgement and me●c●e waking and walking 175. God prouideth for vs in the night 270. We must meditate of God c. in the night 176. Why the Passeouer was to be killed at night 188. Night how deuided into pa●ts 226. Night of ignorance and the night of sinne 221 222. Nilus turned into bloud 89. Nobilitie 463. Non-residencie 224 357 383 442. Numbring of the people lawfull 428 429. O. Obedience of God may not be hindred by conceits of men 61. it is hard to shew it vnder the crosse 74 it is to be performed wholy and not in part 199 130. it is to be shewed in things commaunded 465. Ob●dience to Gods word 119. Obedience to Gods Ministers 197. Obedience to Magistrates 310. Obedience euer acceptable 419. Obseruation how ●eedfull 33. Obstinacie against God 111. punished 11● Occasions of sinne taken away 206. Oldman 417. Omer what measure it was 267. Omnipoten●ie of God 73 104 167 168 184 231 232 260. it is both fearefull and comfortable 198. God doth not worke all he can 206. Oppressors warned 37 344. Oppression 336 352. Orphanes 344. Outward signes should go with inward truth 230. Oyle signifieth the Gospell and faith 396. Oyle and wine signifie faith and repentance 423. Oyle signifieth the holie Ghost 405 413 431. Popish oyling 414. P. Pan a God worshipped by the Heathen 437. Papists being learned harden the hearts of the ignorant 85. being ignorant when they cannot answere our reasons they shift them off as Pharaoh did the miracles c. ibid they are obstinate 142 422. they will not be wonne by their owne men 104. they are in shew courteous 141. but i●d●ed cruel 142 422. Papists giue out that they are more blessed then the Virgin Mary 143. Papists did not build our Churches 366. Papists compared to Locusts or Grashoppers 132 134 135 to Scorpions 136. to Horses 139. to women 141 to Lyons 142. Partes of this booke of Exodus pag. 2. Parents ought to teach their children 126 196 197. Pa●ents should not be striken 333 334. Parents con●ent in the marriage of their children 341. Passion of Christ prefigured 189 190. the publishing thereof prefigured 416. Passeouer the name the time of the institution the place where it was eaten 185. the manner thereof with the signification of euery thing 186. c. Patience 61 74 83 279. Peoples frowardnes 15. the Ministers discouragement 49 50 51 83. and their obedience is his ioy 317 they should delight in a godly teacher 396. they ought not to direct their Minister 438. their inconstancie 69 280 281 438. Perfume 431. Perseueran●e in going forward 209 216. Pers●cu●ions by Romane Emperours 10. Pharaoh hardned by his enchanters 85. al●bi passim Pharaohs daughters name 19. her humilitie 21. she was reckoned among the Gods for bringing vp Moses 174. Philosophers may be vsed as seruants to Diuinitie 173 363. Pillar of fire 207 c. Pittie not to be shewed where God condemneth 458. Plagues by small things haue ouerthrowne great both persons and places 94. one in the neck of another 121. if lesse preuaile not greater will be sent 89 91 92 112 113 115 159 163 181. Plagues of the Egiptians see Egyptians Pledges 340. Pomp 326. Pompey wanted honour of buriall 425. Poore are not to be wronged 352. Poore are to be relieued 353 354 360. Pope he would be God 79 80. he is a monster neither God nor man 80 135 his pedegree 133. hee is the cause of warres 139 c. hee came from Hell 144. he may erre 440. hee may be rebuked 445. Poperie is no cause of plenty 257. Poperie is not the best religion for a common-wealth 458. All that died in the time of Poperie were not cast away 138 and therefore we may comfortably hope of our forefathers liuing in that time 304. Popish superstition in preferring one place before another 35. Pop●sh rememberances 205. Popish doctrine of doubting 287. Popish altars 403. tapers 404. oyling ●14 the making of their oyntment 432. Tr●nta's and Ma●les 179 cake 187. Pop●sh priests are no ministers of the Gospell 432. Posteritie fareth the worse for want of religion in predecessors 64. Posteritie prospereth with well gotten goods 269. Pouertie 37 251 260 267 268