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	reckon_v	20	3	10.7022	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

aliam quamcumque causam Spiritus Sanctus appellatus est Digitus Dei For God is not limitted or cōcluded within any forme or shape of bodie neither are limmes and Fingers to be imagined so to be in him like as we see them in our selues but because by the Holy Ghost the gifts of God are so distributed vnto holy men that although they be able to doo differing things yet they do nothing cōtrary to the quietnesse of loue For in the Fingers most of all is seene some certaine separation howbeit no cutting off from vnitie among themselues Either for that cause or for some other cause whatsoeuer it be the Holy Ghost is tearmed the Finger of God Theophilact thinketh Spiritum Sanctum Dei apellari digitum propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut enim inquit Digitus toti corpori est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita Spiritus Patri filio That the holy Ghost is called the Finger of God because of the same substance For euen as saith hee the finger is of the same substance with the whole bodie so is the Holy Ghost with the Father and the Sonne Ambrose noteth that the naming of the Finger is to be referred ad formam vnitatis non ad distinctionem potestatis to the maner of vnitie in the Godhead not to the distinction of power But an Obiection is made how they were written with the Finger of God when Moses is saide to haue written them Exod 34 28 diuerse men answere diuersly S. Austine thinketh the first were written by God which béeing broken the second were written by Moses But Moses plainly affirmeth that both were written by God Exodus 31. 18. Deut. 10. 2. Lyra therefore saith Deum scripsisse authoritatiuè dictando Mosen ministerialiter figurando God wrote as the Author that prescribed but Moses as the Minister a figure Then not liking this so wel Fieri potuit ait vt Moses manū tabulae admouerit Deus autē miraculose litter as formauit It might be saith he the Moses hād was put to the table of God miraculosly framed the letters Hugo saith Moses wrot the Tables that is He receiued them writtē Later Writers make this answere that the words Exod. 34. 28. referred to Moses should be referred to God And for Moses writing it was that volume Exod. 17. ver 14. But let this much suffice of this Chapter CHAP. 27. I will shut vp these Chapters following as briefely as I can leaue the amplificatiōs of the Notes to the diligēt Readers owne meditatiōs In this Chap. we see 4. principall Heads The Idolatrie of the people The wrath of God The Intercession of Moses The fact of Moses 1. TOuching the first follow the words and note things as they lye The text saith whē the people saw that Moses taried long ere hee came downe from the mountaine c. The causes of Idolatrie are moe than can be reckoned vp but some you may here think of and first of this that appeareth in these words impatiencie to stay for Moses cōming down from the Mountaine Such impaciencie made Saul run to a Witch euen at these times many to doo the like God dooth deferre many times his helpe for the tryall of men and then hauing not his holy Spirit to make them patiēt they rashly and hastily flye to forbidden meanes for help It was truly said Feare maketh Gods to wit false Gods For in distresses agonies as I say men doe as here they did run to wicked deuises thinking so to comfort themselues A second cause of Idolatrie is often an ignorant imitation of things not rightly vnderstood as because Abraham was commanded to offer vp his sonne Isaack and his readinesse to doo it so wel taken therefore men would follow him herein and offer vp their sonnes and daughters with bloudy hands to their false Gods A third cause foolish doting loue and affection Thus was Salomon made an Idolater for his loue to his Wiues And it is written of Alexander that he so loued Ephestio as he decréed diuine honor to be done vnto him A drian the Emperour did the like to a most wicked and naughtie person whom he loued A fourth cause good hap or prospertie Thus did the Athenians who hauing but Ten Thousand in their armie against the Persians at Marathe the Lacedemonians being not yet come it is saide a certaine Spirit apeared in their armie in the likenesse of Pan and mightily daunted their aduersaries assuring them after of victorie in the same likenesse Whereupon in great kindnesse forsooth they would euer after worship Pan and built him a Chappell vnder the Temple of Pallas Thus is mans nature prone to Idolatrie and taketh very small occasions to fall from God The roote of this foule Idolatrie here was that foule and odious vice of ingratitude forgetting all the great works and wonders of God done and shewed for them and by name their so comfortable deliuerance from such thraldome and miserie in Aegypt Such vice and such effect of it ruleth still in too many whose eyes haue bene lightened and whose hearts haue béene comforted with truth of the Gospell and yet cursedly and damnably they fall from this kinde God and run a whoring after their owne inuentions whose wisdome herin is much like the Thracians that could not as Aristotle saith number aboue fiue Wherefore against this feareful inconstancie and mutabilitie of our natures let vs often vse from our harts the words of the Psalme Make me a cleane heart O God and renue a right spirit within me Cast mee not away from thy presence and take not thy Holy Spirit from me Giue me the comfort of thy helpe againe and stablishe me with thy free Spirit I am thy seruant O giue me vnderstanding to learne thy Testimonies 2 They gathered themselues together against Aaron said vnto him vp and make vs Gods to go beforevs They neuer aske Aaron whether it might bee done lawfully or no but vp doo it most presumptuously directing him who should direct thē audatiously vrging him to approoue what they liked Think here of some people some parishes where if the minister will not doo as they fancie allowing their dācings drinkings their bowles their pastimes full of disorder and sin for orderly recreatiō is good they fall out with him they turne both hart hand from him he is now become their greatest enemy because he hartely wisheth their saluation But I said I would not amplifie much and therefore your selfe meditate of this hatefull and pernitious boldnesse in some Congregations 3 For this Moses the man that brought vs out of the lād of Aegypt we know not what is become of him And is this all the care of him if he be gone Such an instrumēt of God good to them such a deliuerer such a famous Gouernour so deare to God so familiar with God so graced honoured by

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