Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	lord_n	word_n	2,104	5	3.9074	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03713	A sermon vpon the parable of the King that taketh an accompt of his seruants Math. 18. 23. Wherein is declared, the iustice, mercy, and seueritie of God: the crueltie of man, and his reward for the same. Rising vpon St. Peters question to Christ, viz. How oft shall I forgiue my brother? seauen times? 21. vers. [...] By Iohn Hoskin, minister of Gods holy word, student in Diuinitie.	Hoskin, John, minister of Gods holy word.	1609 (1609)	STC 13838; ESTC S121139	21,695	60

my feete how shall I defile them If we forgiue any little wrong that is offered vs especially by our inferiours nay if they doe not patiently endure and quietly put vp any cruell and intollerable iniuries and open wrongs that we do offer vnto them Iniury offered three wayes we thinke our selues both much abused foulie abused whether it be in their body goods or name yea many but vpon a supposed offence will not onely offer iniurie but also séeke reuenge for the same yea euen vnto the death which is a most detestable furie far passing the nature of wilde beasts which spare the bloud of their sexe Therfore saith Socrates Socrat. Reuenge is not in any sort to be vsed nor is it iust to offend any although hee had offered vs wrong for the Lord is the auenger of all such things oppresso in refugium 1. Thes 4.6 Psal 9.9 and defence for the oppressed but we neuer remember it Our heauenly father when he will teach vs this most excellent vertue of mercy bringeth in himselfe as a King to teach vs that it is a princely thing to forgiue for so saith Christ himselfe Mat. 9.13 pro. 21.3 I wil haue mercy not sacrifice that is what care I for your sacrifices as long as your liues and conuersations are wicked and full of pride oppression couetousnesse vsury bribery extortion adultry murder drunkennesse Idolatrie mallice e●…u●e vndooing and deuonring of each other c. Mat. 5.24 6.12 And therefore exhorteth vs vnto reconciliation before wee come to offer any gift else it is but in vaine to pray forgiue vs our trespasses Therefore forgiue thy neighbor the hurt that hee hath done vnto thee ●e●…e 28.2.3.4 so shall thy sinnes bee forgiuen thee also when thou praiest For should a man beare hatred against man and desire forgiuenesse of the Lord hee will shew no mercy to a man which is like himselfe and will hee aske forgiuenesse of his owne sinnes If hee that is but flesh nourish hatred and aske pardon of God who will intreate for his sinnes Psal 103.8 Therefore remember the end and let enmitie passe for misericors clemens est dominus The Lord is full of compassion and mercy whose example wee ought to follow And Pius quotidie miseretur dat mutuum a good man is euer mercifull and lendeth saith the Prophet preferring mercy before iudgment i● his song Psa 37.26 101.1 Iam. 2.13 Luc. 6.13 and mercy reioyceth against iudgement Therefore bee mercifull as your heauenly Father is mercifull For God had rather want the sacrifice due vnto him Chrysost then mercy and reconciliation should bee wanting betwixt thée and thy brother To pardon and forgiue Pittacus is the part of a man to reuenge is the part of a beast Then how many beasts be there now adayes amongst vs who voyde of all mercy pitty or any sparke of compassion séeke not onely reuenge but the vtter spoile subuersion and distruction of their poore neighbours Amos 4.1 and needy brethren who would faine dwell in quiet by them Pro. 3.29 24.15 22.23 Therefore spoyle not his resting place for the Lord will spoile the soule of them that spoile them In Athens there was a Temple dedicated vnto Mercy into the which none might enter that were not helpe-full and beneficiall vnto others which caused the people but especially the Magistrates and men of authority and calling to studie and excercise works of pitty and piety through a desire which they had to enter therein Now therefore if they which had not any knowledge of God nor his word in respect of that which we haue now in the light of the Gospell did so much respect the workes of mercie and compassion pitty and piety for the desire they had to enter into an earthly temple what ought wee to doe for the entrance into the celestiall and euerlasting temple of the Lord and the endlesse habitation in the same 1. Cor. 2.9 where there are such ioyes as no mortall eyes haue seene eares haue heard tongue can expresse or heart conceine The Prophet Dauid asketh Psal 15.1.2.3 quis habitabit in tabernaculo domini Who shall dwell in the holy temple of the Lord and answereth Qui operatur iustitiam neque fecit malum proximo suo He that worketh righteousnesse and hath not done euill to his neighbour None else no. Then what shall become of all tyrants oppressors bloudy builders murderers backbiters standerers biting vsurers bribers extortioners couetous persons that take rewards against the innocent such like as false swearers knights of the post and those that vse false weights and measures surely these and all such without spéedy and vnfeined repentance must néedes fall and be cast downe with that mercilesse churle into hell Luc. 16. who would shew no mercy vnto poore Lazarus as the Prophet affirmeth saying Conuertentur impy in infernum et omnes gentes qui obliuiscuntur dei The wicked shall be turned into hell Psa 9.17 and all the people that forget God who is the fountain of all mercy pitty compassiō Therfore let all bloudy Cains théenish Achans bribing Gehezies couetous Ahabs and Iezebels all Labans and Naballs with all the rable of rent-rackers take héed and remember that Dominus sibi virum pium segregauit Psal 4.3 5.6 the Lord hath chosen to himselfe the man that is godly Sed qui loquuntur mendacium virum sanguinum abhominabitur but abhorreth both the lyer and blood-thirsty man Man is called homo from whence this word humanitas is deriued which signifieth curtesie or gentlenesse for which cause Plato calleth him a ciuill creature Plato by nature sociable and mercifull and therefore saith that Mercy ought no more to be taken away from the nature of man then the altar out of the temple The sinner despiseth his neighbour saith Salomon Pro. 14.21 but hee that is mercifull to the poore is blessed and he that hath pitty on the poore lendeth vnto the Lord who will ●ecompence him that which he hath giuen 19.17 I might alleadge many reasons diuerse arguments 1. ● to mooue vs vnto lous and charity pitty and mercy towards our poore brethren néedy neighbours as first the creation of man after the Image of God wherevnto we owe all honor Psa 2 Gen. 1.26 loue and obedience Secondly the re-establishment into the same Image by his pure grace mercy Thirdlie the contemplation building of this glorious frame of man with the excellent composition thereof in whom the brightnes and grace of God shineth but especially in those whom the world despiseth Further if we did but consider that we are of one mould haue one maker and one God who promiseth to accept as done to himselfe Mat. 25. what good so euer we doe to one of his little ones of whom some for want of succour and reliefe