Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	adam_n	nature_n	sin_n	2,126	5	5.5892	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45542	The arraignment of licentious liberty, and oppressing tyranny in a sermon preached before the right honourable House of Peers, in the Abbey-church at Westminster, on the the day of their solemn monethly fast, Febr. 24. 1646 / by Nathanaell Hardy ...	Hardy, Nathaniel, 1618-1670.	1647 (1647)	Wing H710; ESTC R20411	34,642	50

willing resolves to walke the Hebrews say that this Verb is never without another at his heels sure I am the will ne●ver wants attendance What the primum mobile is in the heavens that the Wall is in the soul carrying all the faculties about with its own motion the Brain is a projector the Eye an Intelligencer the Tongue an Orator the Hand a Factor and the Foot a Lacquey to the Wil where she commands the Head plots the Mouth talks the Eye looks the Hands worke and the Feet walke He willingly walked The Prophet layes the Accusation against Ephraim in this form for these two reasons 1. Ut omnem excusationem tolleret that their fig-leaves of excuse might be pluckt off It is not seldome seen that People devolve their faults upon the Princes Subjects on their Kings so it is likely did this people upon Jeroboam and say it was his invention to erect the calves his prescription 〈◊〉 required us to worship But here the Prophet silenceth all such objections True he commanded but you soon imbraced hee set them up but you fell down before them It would not serve Eue's turn that the serpent Seduced her nor Adam's that Eve beguiled him since the true cause in both was the abuse of their own free-will Nor doth it excuse Ephraim that Jeroboam chalked out the way since he willingly walked in it 2 Ut duplicatam culpam ostenderet that they might appear beyond measure sinfull though it be not essentially the nature of sin yet circumstantially it is an high aggravation of sinne when it is committed wilfully the more sin pleaseth us the more it displeaseth God eò plus malitiae quò plus complacentia the more complacency we take in the more maliciousnesse goeth along with any wicked action The word here used notes a fulnesse of consent to and acquiescencie in any object their obedience was not a mixt act of the will partly forced through feare here was no fiery furnace nor roaring lyons prepared to awe them only a bare command with a plausible pretence of ease It is too much for you to go up to Hierusalem and the people are well pleased with it rest satisfied in it Learned Zanchius upon the Text makes three degrees of voluntary sins The lowest is when the will consents but drawn with fear and forced with apparent dangers The next when the will consents freely and fully upon a meer command from another The highest when the will plenarily consents to what corrupt judgement dictates onely upon diabolicall instigation The former of these excuseth in part but not wholly the latter greatly aggravate The first was Peters case whom carnall feare induced to deny his master The second was Ephraims sin to whom no sooner doth Jeroboam hold out his finger but he puts forth his feet to follow Idols The last was the crime of Jeroboam himself who through the Devils perswasion invented and pursued Idolatrous worship The King goeth before and the people are not far behind hee was the Father and they are Nurse of a monstrous Childe which afterwards proved the death of both the principall blame was his yet they are not at all excusable since it was not compulsio but electio they chose to imbrace the Kings command before Gods and willingly walked after it Oh see how forward the Vulgar are to receive injunctions from their Rulers the most as Themistius sayth Purp●●ram pro Deo colunt are like the Indians that worship a rag of red cloth Every man will be of the Kings religion if Governours prove nursing Fathers to Piety the People will love the Child for the Nurses sake and if they countenance a New worship these care not to sin by subscription and damn themselves with authority thou art my King O God sayth David thou art our God O King is the voice at least the thought of the multitude Oh what heed ought Magistrates to take of what they establish as a law since as the first sheet is composed all the rest are speedily imprinted Finally in Ephraims sin let us see our duty in matters of Religion no further to walke after rulers command then they walke after Gods fatherly power is the rice of all authority and yet our Saviour tels us he that loves father or mother more then him is not worthy of him Mat. 10.37 Amandus generator sed praep●nendus creator Parents must be honoured but God preferred it is as true in regard of Regall as paternall authority the instances of the Hebrew Midwives the three Worthies and Daniel are obvious to all That Epithete that was given to Bacon of Doctor resolu●us in this case well becomes every Christian it was a just resolve of Luther in divine matters cedo nulli a remarkable speech of Socrates though an Heathen {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not much unlike that of the Apostle We ought to obey God rather then men it is true when the supream authority injoyns what God inhibits we must patiently undergoe the punishment inflicted but not willingly walke after the Commandement prescribed it was a pious speech of King Henry the eighth to Sir Thomas More when he made him Chancellor looke first at God then at me Saint Austins rule is excellent Contemne potestatem timendo potestatem the supreme power hath a superiour in heaven for feare of this we must contemne that that may threaten the prison but this hell In a word neither must Princes leave the people to their own will nor the people conforme themselves to the Princes will but both to Gods will in matters of Religion lest other ways both Prince and people be consumed which leads me to a compendious discourse of The second Generall to wit the severity of the doom and that as it is pronounced severally 1 Against the Princes of Judah in the end of the tenth verse I will poure out my wrath upon them like water An heavie burden so the Prophets use to call threatnings non tam verba quam tonitrua to use St. Hieroms expression every word breaths terrour into the bosome of degenerate Princes whether you look 1 Upon the matter or thing threatned it is wrath here taken for revenge inflicted by an incensed God and this not an ordinary but the utmost degree of anger the Hebrew word notes a boundlesse wrath quae nullis repagulis possit contineri which knows no limits but those of his own mercies The Seventy translate it by a word as emphaticall being a military expression noting that violence which the Souldier useth aga●nst a City scaling the W●lls batt●ring the forts till he hath force● a passage Divine wrath is not lessened but augmented by opposition so true is that of the Psalmist Who may stand in thy sight when thou art angry Psal. 76.7 It is not unworthy your observation the fit analogie between the sinne and the punishment No bounds could keepe them from sinning and