Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	child_n	father_n	sin_n	2,149	5	5.2651	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16696	Newes from Niniue to Englande, brought by the prophete Ionas vvhich newes in plainlye published in the godly and learned exposition of Maister Iohn Brentius folovving, translated out of Latine into Englishe by Thomas Tymme minister.	Brenz, Johannes, 1499-1570.; Tymme, Thomas, d. 1620.	1570 (1570)	STC 3601; ESTC S108281	65,005	180

to cut woode fell into the water This affection is naturall not sprong vp in our flesh by chaunce but by the wisedome and secret councell of god created ingraffed in vs What then doe we learne by this Surely by this sensible affection in vs we learne and are admonished of the insensible and inuisible affection of God towarde vs For if we greatly sorowe for things lost and destroyed which we notwithstanding neyther created nor made let vs vnderstande and knowe that the Lorde doth much more sorrow for men which he hath created and for whose saluation he hath sent his onely begotten sonne into the worlde to suffer death Wherevpon by the mouth of the Prophete he sweareth saying I liue and will not the death of a sinner but rather that he turne from his wickednesse and liue So in the nine and fortie Chapter of Esay he teacheth vs to knowe the affection and loue which he beareth towards vs by the affection of a mother towardes hir childe saying Can the mother forget hir childe that she bare and not pitie the sonne of hir owne fleshe And though shée doe forget yet will I not forget thée So also he propoundeth his loue before vs to be knowne by the affection of a father towards his sonne in the .xj. Chapter of saint Luke saying Which of you being a father of whom if the sonne shal aske bread will giue him a stone If ye then being euill can giue good thinges vnto your children how much more shall your father of heauen giue the holye spirite to those that desire it of him So lykewise in the fiftene of Luke by the Parable of the housholder which sorowed for the losse of his sheepe and by the Parable of the lost groate is set forth vnto vs the excéeding loue of God towardes lost men that is towardes sinners that they might be brought to repentance and saluation Wherefore our affections are ordeined of God to be domesticall preachers vnto vs and to teach vs how God is affectioned towardes vs and to make vs féele the affections of God which otherwise are insensible and inuisible Furthermore when as it is sayde that God spared and had compassion vpon the Citie of Niniue for so many thousands of men which knewe not their right hande from their left there are diuers expositions Some expounde those that knewe not their right hande from their left to be infantes and children Othersome thereby vnderstande the common and simple sort of people But the first opinion is best allowed namelye that they were children as yet not come to age of discretion Notwithstanding we must not think that God spared those infants and children for their innocencie for although children and infants be innocents before men yet they are not innocents before god bicause they are conceyued and borne in sinne But he spared them for two causes The first is bicause he is gentle and mercifull It is neyther sayth S. Paule in the willer nor in the runner but in the mercie of god Moses also eryed and sayd Lorde Lorde God mercifull and gracious long suffering and abundaunt in goodnesse and truth and kéeping mercy in store for thousandes forgiuing wickednesse vngodlynesse and sinne and not leauing one innocent visiting the wickednesse of fathers vpon the children c. The second cause why God spared the Innocents was for that the auncient men of the Citie though not all yet the greatest part repented at the preaching of IONAS God therefore spared the Infants for the elders sake which repented As appeareth by that which he sayth in another place thus Shewing mercie vnto thousandes in them that loue me and kéepe my cōmaundements For as God was woont to destroy children and Infantes for the wickednesse of their forefathers as appeareth in the time of the floode in the destruction of Sodome and in the ouerthrowing of the Amalekyts So he was wont to spare blesse and preserue Infants for the godlynesse of their forefathers and elders Wherefore if Parentes wishe well vnto their children and woulde bestowe great benifits vpon their children they shall not néede to scrape great aboundaunce of rythes togither for God will blesse and prouide for them if so be that Parents themselues liue godly and vertuously in their vocation 3 Last of all wheras he addeth Beside much cattell We may not thinke that it is spoken as though God spared such a Citie for the brute beastes sake and that he so much regarded them It cannot bée denyed but that God after a certaine maner hath a care ouer beastes and cattell As we may reade in the lawe where it is sayde In the Saboth day thou shalt doe no maner of worke neyther thou nor thy sonne nor thy daughter and in the ende he addeth neyther thy cattell that is within thy gates And in the hundred and fourth Psalme it is said he bringeth forth grasse for the cattell Yet notwithstanding God spareth not men for the cattles sake but he spareth the cattell for the mens sake As we may read that the beasts of the earth are destroyed for the sinnes of men as in the floode in Sodome in Amelecke So also we may reade that beastes were and are preserued for the godlinesse of men as in the .xxviij. Chapter of Deutronomy If thou shalt harken vnto the voyce of the Lorde thy god Blessed shalt thou be in the towne and blessed in the fieldes blessed shall be the fruite of thy body and the fruite of thy ground and the fruite of thy cattell the increase of thine oxen and the flockes of thy shéepe c. Wherefore whosoeuer thou be that wilt haue thy cattell thy goodes and substance preserued blessed and increased thou shalt not néede to vse sorceries nor Witchcraftes but sée that thou thy selfe be godly and that thou perseuer in thy calling so shalt thou bée sure and safe in the lande so shall God blesse thée and thy posteritie for euer This we haue passed ouer the Historie of IONAS in the which there are many things to be obserued and noted but specially these First in IONAS we haue an example of the infirmitie and weakenesse of all men and euen of those which are the holyest and the saintes of God for we sée the disobedience of IONAS his terrors and feares in the Whales belly his indignation also and griefe at the repentaunce of the Niniuets But notwithstanding bicause he obeyed the calling of the Lorde and perseuered in the same he is miraculously saued and preserued Last of all we haue an example of repentaunce in the Niniuets by the which we are admonished that although we grieuously offend the diuine maiestie of God whereby we deserue euerlasting destruction Yet notwithstanding we ought not to dispaire of our saluation but rather repent vs truely and vnfaynedly of our sinnes For the gate of heauen alwayes standeth open to receyue penitent sinners And Christ himselfe standeth in the same contynually inuiting and calling suche vnto him saying Come vnto me all ye that labour and are heauie laden and I will ease you Wherefore to him with the father and the holy ghost thrée persons and omnipotent immortall wise and inuisible God be all honor praise glory and dominion nowe and for euer Amen Repent Englande in time as Niniue that Citie did For that thy sinnes before the Lorde are not in secret hid FINIS 1. Cor. 14. 4. Reg. 14. Math. 12. 1. King. 15. 3. King. 13. 1. King. 15. The text Cap. 1. Gene. 18. Gene. 19. Luke 1. Math. 1. Exod. 3. Exod. 19. and .20 Deuter. 4. 1. Reg. 3. Exod. 25. Daniel 7. Genesi 37. Iosephus lib. 3. de antiquita cap. 12. Ezech. 1. Cap. 1. Math. 13. Math. 17. Cap. 3. Cap. 4. A manifest token of Gods loue towards vs. The text Two thinges here to be considered Of flying from the Lorde Cap. 9. Exodus 15. Cap. 4. 4. Reg. 14. The Text. 2. King. 11. Luke 22. 1. Cor. 11. Ierem. 18. The text Actes 26. Psal. 107. The Text. Inuocatiō Roma 1. The vnlading of the shippe Math. 18. Lottes Prouerb 16. Ecclesiastes 10. The Text. 1. Peter 4. EZech. 9. Iere. 25. Numb 25. Iudges 7. The text Gene. 15. Esay 44. and .45 Esay 53. Respond EZech. 33. Psal. 33. Ier. 3. lamen Math. 10. The text Embryon is the vnperfit shape of the child being in the mothers wombe The text This Psalme consisteth of seauen verses Iohn 16. Psal. 34. Psal. 50. Iohn 11. The text Math. 10. Two causes of afflictions Math. 10. Iob. 1. Cap. 9. Psal. 55. 4. Reg. 14. 1. Cor. 1. Iohn 5. 6 Math. 26. Daniel 3. The Text. Ioell 2. Actes 2. Rom. 10. Math. 26. Actes 7. The text Iohn 5. Cap. 1 The Text. Math. 13. 1. Cor. 14. Two maner of prophecies Hiere 48. EZechiel 18. 2. Tim. 2. Rom. 11. The text Nouation heretikes Hiere 3. Hiere 18. Luke 15. Math. 19. 4. King. 14. Galath 3. Chap. 18. The ende of fasting The Text. Hiere 26. Thessa. 5. 1. Iohn 3. 4 Kin. 14. The yoke of Monkerye Psal. 115. Psal. 14. Coloss 3. Luke 17. Genesis 27. Math. 25. 2. Para. 20. The fast of beastes Exod. 20. 2. King. 15. Daniel 3. The text Esay 58. Iames. 1. Psal. 102. Cap. 18. Math. 23. Math. 12. The text Math. 18. 1. Peter 4. Ioel. 2 Esay 28. The Text. Luke 5. Luke 8. Psal. 127. Psal. 121. Psal. 91. Esay 43. The Text. The ende of affliction 3. Kings 19. The text Rom. 1. 4. Kings 6. Esay 49. Luke 11. Luke 15. Exod. 34. Exo. 20. 1. Kings 15. Psal. 104.145.147 Deutr. 28. Math. 11.

had no hope to be deliuered In so great therefore and horrible daunger I was so affected and perswaded that I thought my selfe as touching my corporall health and lyfe to be reiected and cast out of Gods fauour for I neuer looked to escape alyue out of the Whales bellie and to sée and visite the holy temple at Hierusalem to be conuersant among men agayne Thus we haue the Paraphrasticall exposition of these verses in the which the Prophete sheweth the daunger that he was in and the affection of his minde And now let vs sée what thinges ought specially in these wordes to be considered and obserued First of all the Prophete speaketh vnto God and affirmeth that he was cast by him into the sea But it is manifest that the Mariners cast him into the sea And yet notwithstanding we sée that IONAS pretermitting the Mariners sayth vnto God Thou haddest cast me downe Neyther doth he say the rowles and waues of the sea but he sayth thy waues and thy rowles went ouer mée By the which wordes the Prophete teacheth vs that in aduersitie trouble we ought not to haue respect to the instrumentall causes of aduersitie but rather to looke haue regarde vnto God the author of the same For we are so corrupt and affected by nature that we attribute and referre the causes of our afflictions eyther to men or to Sathan And as it is commonly sayd of the Beare that when shée is hurt shée reuengeth hir selfe on that which is next vnto hir euen so man being offended inueyeth agaynst the next or seconde cause by which hée séemeth to bée offended and hurte But if wée consider well wée shall finde it our parts in all aduersitie and trouble to lifte vp our eyes vnto heauen to God the Father the true and first cause of aduersitie and the author thereof For neyther Sathan nor man nor any other creature can hurt vs no they can not moue one heare of our heade vnlesse before power be giuen graunted of God from aboue One heare sayth our sauiour Christ falleth not to the grounde without the will of your heauenly father And the Prophet Ieremie in his lamentations sayth What is he which sayde that neyther good nor euill shall procéede out of the mouth of the most highest The which thing when good and godlye men considered they turned not themselues to contumelious sayinges to blasphemous othes to execrable and bitter cursinges in aduersitie and affliction as though men or anye other creatures had bene the authors of the same But they rather turned themselues by godly obedience and prayer vnto God which is the speciall author of affliction and trouble For althoughe wée our selues are the principall cause of al our afflictions by reason of our sinne yet notwithstanding we speake not of the deseruing cause of affliction but of the inferring and bringinge cause of afflictions the which is God the worker and giuer of all thinges without whose will and prouidence the little Sparrowe falleth not to the grounde So Iobe sayde The Lord giueth and the Lord taketh awaye when the Chaldees tooke awaye his shéepe and oxen when the fire burned his corne and when the winde ouerthrewe the house in the which his sonnes and daughters were banquetting So Daniell sayeth that the Lorde cast the Iewes out of Ierusalem into all landes when as notwithstandinge the Babilonians did it So IONAS in this place affirmeth that the Lorde cast him into the sea when as it appeareth by the text the Mariners did it But we commonly in aduersitie say The Lord gaue and the théeues haue taken The Lorde gaue and the fire consumed The Lorde gaue and the sea hath drowned contrary to the examples of Iob Daniell and IONAS who had not cause vnto the instrumentall cause but vnto the principall cause Let vs learne therfore by this example in all our trouble to lyft vp our eyes vnto the Lorde God of heauen onely and to impute the cause of all our trouble vnto him that we thereby knowing the will of God may conceyue pacience and be stirred vp to repentaunce and inuocation by the which we maye obteyne the true saluation the which we cannot obteyne if we referre the cause of our aduersitie to creatures which are but the instrumentall cause and so fall to banning and cursing them Secondly we sée that IONAS being in the Whales bellie trembled wyth great horror and feare of death When the waters sayth he compassed me euen to the very soule Whereby he declareth that with a fearefull minde he looked euery moment for present death The Legendes of Saynctes doe declare vnto vs that they suffered death voyde almost of all payne and that they went to their death with no lesse courage and ioye than if a Mayde shoulde prepare hir selfe to the daunce And trulye by the goodnesse of God we haue séene by experience that one man hath gone to his death with a more stoute and valiaunt minde than another For we may not thinke that they are in happye state which are withdrawne by great feare of death for God doth oftentimes exercise his Saints with this feare that they maye haue a perfite féeling and vnderstandinge of the imbecilicie and weakenesse of their flesh and may be stirred vp thereby to be the more feruent in prayer to god Who was more stronge more holye and more mightie than the sonne of God And yet notwithstanding when he should suffer death he was vexed with so great feare that hée trembled and bled a bloudie sweate What shall we saye then Did he not knowe that by this death he shoulde redéeme mankinde and enter into the glorie of his father Yes vndoubtedly he knew it What did he feare then He feared to declare himselfe to be a perfite man and by this feare to satisfie for man and to haue the victory ouer the feare of death that if we at any time shoulde be troubled with feare shoulde not dispaire but haue a certayne and sure hope and call vpon God for deliueraunce For he doth not reiect vs for our imbecilitie but the more weake and fearefull wée are the more care hée hath ouer vs Was not Dauid a valiant man a mightie a worthie and a holy Prophete And yet notwithstanding when hée thought vpon the deceytes and crueltie of his enimies he sayde Fearefulnesse and trembling are come vpon me and an horrible dread of death hath ouerwhelmed me By the which he was made so timerous and so fearefull that he sayde O that I had winges like a Doue for then would I flie away and be at rest What was therfore done to so valiant a Worthie that so childishly he should feare death This feare of it selfe is not impietie but it is partly a punishment of impietie For if man had not sinned he had not béene subiect to the feare of death This part therefore of punishement is left euen in the most holye men first that they maye acknowledge

the worde of the Lorde was preached in the time of Abraham in Canaan Aegypt which were in those places and tymes the speciall kingdomes So likewyse in the Monarchie of Babylon and Persia by Daniell And so the worde of God was preached in Rome by the Apostles Wherfore they which lurke in woods and mountaynes haue no excuse that the worde of God is not brought peculiarlye vnto them by the Prophetes and Apostles but it is sufficient that the word of God is preached openly and fréely in publike places wherby the fame maye be spred into all places But this is not spoken to the ende the Parishes in little townes vilages shoulde be neglected abrogated For our auncestors appointed ordeined Parishes with their great cost and the inhabitants of villages to pay their tenthes that they might haue Pastors appointed vnto them Wherfore they which care not to haue Pastors or Preachers which might shew the worde of the Lorde vnto them but kéepe the tenth and tribute to themselues These I say are open théeues and spoilers of the Church of god But they are rehearsed and spoken to the ende we maye knowe that no man in the whole earth wheresoeuer hée dwelleth might haue any excuse of his impietie wickednesse or ignoraunce bicause that although the worde of God bée not preached in euerye mountaine and woode yet notwithstanding it is preached in the speciall places of the earth It grieueth not the Merchaunt man to make a long and daungerous voyage from Englande to Spaine to Ginnie to India to fetche his merchaundise thence for aduantage and gaine and shall it grieue vs to séeke for the hearing of the word of God that precious pearle iewel bicause the place where it is preached is farre distant from vs God forbid For if that we be so slowe in seking for that heauenly treasure the muck and drosse of this world which is so diligētly sought for shal condemne vs in the day of iudgement Furthermore wée must also wey and note the maner of IONAS preachinge for the text sayth he cried We must not thinke here that he cried out or raged with exclamation as mad men doe or such as be drunke but rather that he spake plainely placing his wordes without obscuritie Wherefore it is the dutie of all Pastors and Preachers after the example of IONAS to auoyde and eschewe all obscuritie in their doctrine which teacheth not euidently plainly the way of truth Such were the Sophisters and others in old time which indeuoured themselues alwayes to speake obscurely mistically and darkely of religion Such also are the Papistes and enimies of Gods truth which publish and set forth all their ceremonies and seruice in an vnknowne tongue Wherfore although they howle chaunt pipe and bable much in the Latine tongue before the common people in their churches yet notwithstanding they doe but whisper and talke to them that haue no eares They doe but speake in the ayre as witnesseth Saint Paule For if the trump giue an vncertaine sounde who shall prepare himselfe to the battayle Euen so ye sayth the Apostle speaking with tongues except ye speake wordes that haue signification howe shall it be vnderstoode what is spoken For so the simple and vnlearned man maye saye Amen to him that curseth when he shoulde blesse Wherefore let euerye man desire with Saint Paule rather to speake fiue wordes in the congregation to the information of other than ten thousand words with the tongue Nowe let vs heare what the Prophete preached There are yet fortie days sayth he and then shal Niniue be ouerthrowne A short sermon trulye to be made in so great a citie yet notwithstanding so great in effect that IONAS thereby stoode not only in perill of his lyfe but also in hazard of his good name and fame For the king of the Niniuets and his Citizens might haue surmised by this sermon that IONAS with forreine enimies had priuilye conspired the destruction of the Citie eyther by fire in the night or else by tumult and so might haue accused him of sedition and destroyed him Further if they had beléeued that it was the worde of God which he preached as they did in déede and the same had not bene fulfilled then myght they haue accused IONAS to be a vayne and a lying Prophet Neuerthelesse the Prophet is not discouraged by these perils of his life and fame but procéedeth in his calling with obedience shewing that to the Niniuets which he was commaunded of God to declare By the which example we are admonished that in following our vocation and calling we shoulde rather haue a consideration of the wrath of God towardes disobedience than of perill and daunger which happen vnto vs by disobedience For if God be angry with vs for disobedience then wée maye assure our selues to suffer perill in the which vnlesse we repent we maye looke for nothing but euerlasting distruction But if we obey the calling of god although most daungerous perils horrible destruction lye before our eies ready to deuour vs yet neuerthelesse they shall eyther not happen vnto vs or if they doe happen vnto vs God shall myraculously saue defende and deliuer vs Examples of this we haue Ioseph in Aegypt the Israelites in the desert Daniell in the Lions denne Iob on the dunghill the thrée children in the fierie Ouen and many other But what shall we say to the sermon of IONAS which sayde that Niniue should be destroyed within fortie dayes and yet was not destroyed Is the Prophet therfore a lyar Truly this was the speciall cause why the Prophet fled before from the presence of the lord would not preache destruction to the Niniuets For he considered that if they shoulde repent the Citie should continue in the former state and he counted a vayne and lying Prophete And yet notwithstanding being exercised with crosse and trouble he obeyeth the calling of God and publikely preacheth that the Citie shall be destroyed within fortie dayes How then is the Prophecie to be vnderstoode and cléered of a lye Some dissolue it after this sort affirming that there are two maner of Prophecies namely the prophecie of Predestination and the prophecie of commination or threatning The prophecie of predestination is that which by no meanes maye be retracted such was the prophecy of the Messias to come and of the publishing of the Gospell throughout the whole worlde This is the prophecie of predestination that is without any certayne condition which coulde not eyther by anye mans power wisedome or wickednesse be stayed or frustrate The prophecie of commination is which threatneth only the euill of punishments to come the which notwithstanding may be stayed and preuented by the repentance of the hearers and such is this Prophecie of the destruction of the Niniuets And these things truly are rightly spoken of the prophecie of commination if so be that they be rightly vnderstoode The which that we may in déede let vs