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
A69092	Christian liberty described in a sermon preached in the Collegiate Church at Westminster, by a minister of Suffolke. A.C.	Chapman, Alexander, 1576 or 7-1629.; Barlow, William, d. 1613.	1606 (1606)	STC 4960.5; ESTC S100899	19,010	41

In Colloquio Altenburgensi ad satanam spectare Christianos cum operibus bonis Vbi supra Adeo non esse necessaria opera bona vt etiam ad salutem incommodent suntque perniciosa Precari oportere vt in fide sine omnibus operibus bonis vsque in finem perseveremus with diuers like which I confesse in their sense may be true but yet had neede to meete with better interpreters then aduersaries or ignorants And your vnderstandings know that if an aduersary can take aduantage to abuse vs from them we our selues will take occasion to abuse them to our owne aduantage of liberty loue of liberty in our selues will work as strongly as malice can in others VVhat should I recount particulars From this part of christian liberty I will not say but inconsiderate vrging of it and misconceiuing haue come a multitude if not schismaticall Paradoxes yet of schismaticall practises and manners Equidem viri fratres Mores nostri sunt scismatici verely brethren many of our manners they be schismaticall there is no greater heresie of life then is vncharitablenesse Hence first there is a secret couert for Hypocrisie which in the inuisibilitie of sole faith from hence misunderstood may freely cousen and dissemble hence stupid security which vnder the opinion of certaintye and sufficiency of beliefe alone layeth sound and dead a sleepe a sleepe on both eares reason and conscience Laboriosa quondam res fuit esse christianum nunc ingeniosa It was once a matter of labor to bee a Christian now of dispute talking once of practise now of doctrin only Hence next what if I shold obserue to haue come that very Paradox of the Anabaptistes That al things must be common For Church reuenewes taken away houses of maintenance supprest and charity vpon this doctrine buried in their ruines necessitye inuented this Paradox to haue it selfe maintained a subtill policy of the Diuell vnder a false shew of greater Charitye to take away all charity by induc ng a community Hence also commeth iniurious scandalizing and traducing the religious liues and courses of once renowmed saints to the preiudice of future charity and iniury of former And hence vngracefull reprochings of Charities liberality and olde deuotions goodly monumentes which as their abuses gaue some cause so the inconsiderate teaching this doctrine gaue occasion to lawfull authority for to suppresse I cannot name them but I must speake a word or two Faire portions of the Lord they were which to bestowe vpon him deuotion disinherited her owne deare children faire Paradises the fathers call them so where innocency might best haue kept it selfe intire but subtill serpenty intising to a taste of forbidden fruite both shee and hers were streight disparadised since when in sweate and sorrow haue wee their successors eat our bread and the earth it bringes forth many thornes and thistles for ou● portions I thinke the suppression of those monuments of that nature that it was a punishment but iust and first deserued Pi●ty is not limited to a good cause but in case of misery is common to al● you may bewaile the death of him that dieth iustly therfore neede not feare to lamēt their ouerthrow ●ood it was for Cesar that Pompey should not liue yet when the head of worthy Pompey was shewed vnto Cesar the story saith he wept most bitterly so if we any where behold the remaining reliques of those goodly walles digd vp with the bones of them that foūded them though so well done mee thinke wee should not chuse but weepe most bitterly I will say but a word more of them The pulling of those buildings downe was of the nature of those thinges quae defendipossūt sed defleri O vse not then thus your liberty as an occasiō to the flesh No no this christiā liberty it is not an immunity from mercies cōpassions and charities good works but it is a ser●itude vnto them as the words next vnto my Text do speak exhorting that by loue we serue one an other Religion is not a brest-work there is no such freedom from the law it is not inough for charity to hold her hand on her bosome and feele how her hart worketh but from her hart she must stretch it forth to help the distressed A christiā as he hath a Creed to belieue so hath he x commādemēts to obserue Christ came not to dissolue the law but to fulfil it In the Gospel belonging to the Gospell there bee not onely Consolations but threats and Comminations Mat 7. The t●e● that bringeth not foorth good fruits shal be cut downe and throwne into the fire The Gospell preached as it should will make Christians cry out Men and Brethren what shall ●e do Act. 2. Iames. 5. and not onely I will go in peace my faith hath saued me Iames preached Gospell when hee bad the rich men hold The Euangelium it is a ioyfull and good message who doth deny it for that it telleth of our sauiour and reconciler but it hath other offices The promises of it be free liberall and mercifull but many of them be conditionall Fac hoc viues Mat. 19. Si vis ad vitam ingredi serua mandata And obedience to the Lawe morall is as well taught in the Gospell as in the Lawe Christ he was a Law-giuer as well as a Redeemer from the Lawe The yoke of Christ it is sweet but yet a yoke and his burthen is light but yet a burthen Why but how then wil you say are wee freed from the Lawe As I euen now tould you out of Caluin for I do not contradict him but you that abuse his doctrine yet if you will in a word I will tell you whatsome others write wee are freed saith the Papist from the burthens of the iudiciall and Ceremoniall law of which spake Peter Act. 15. Quid tentatis imponere iugum super Ceruices Discipulorū quod nec nos nec patres nostri portare potuimus what but onely so are we not freed from the morall law yes thus some write we are a Dominio legis moralis It ruleth not ouer vs as slaues but childrē it is made more supportable and light vnto vs for that the law came alone but the Gospell with grace They which receiued the Lawe in Mount Sinai by Moses receiued only doctrine that instructed by the lawe they might discerne betwixt vices and virtues but they which receiued the Gospell by Christ receiued also grace with it not onely to distinguish good and euill but to loue goodnesse and hate iniquitie Before it was the Lawe of seruitude and feare for that without grace which Moses could not giue it placed men guiltie and subiect to the punishment but now by Christ it is the Law of Libertie and Loue for that he giueth with it his Spirite making vs more able and willing to performe it and addeth by his performance to our want and imperfection in it It is Saint Augustines Simily in Lib.