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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	know_v	lord_n	2,641	5	3.7017	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A58210	A sermon delivered at Maidston in Kent, at the assizes there held, August 23, 1641	Reading, John, 1588-1667.	1642 (1642)	Wing R451; ESTC R14322	18,070	30

consider the necessity of Law it is the m foundation of Republiks the sacrum n vinculum societatis humanae that is no Common-wealth which hath no Law it is Proprieties sanctuary the oppressed mans releiver preserver of men the o Horse and Charriot of Israel the Vaumures of the Citie what were wee all without Justice A Ship without a rudder p a body without a soule never any State subsisted without it never any but flourished in the due execution of it the Graecian and Roman Monarchies are instances it was not so much their sword which made them such great Masters of the World as Justice which united them at home without which they must needs have become a prey to other Nations it is execution of Justice which makes fast the barres of the Gates within and rendreth a Nation renowned and dreaded abroad Justice filleth the veines of soveraigne treasuries whets the sword bends the bow and armeth the Souldier with proofe and confidence of the vigilant prudence of the State whereas if ill counsell and neglect of justice at home send up the cryes of the oppressed like that q smoke of Ai their hearts fall dead Justice is a convoy to the solitary traveller an Hospitall to the poore a centinell to the sleeping a lock to the treasury a fence about the fields and Vineyards a garison to the City a wall to our houses in fine whatsoever we have or are in things secular under God we owe to Law and Justice the nerves of Warre and strength of Peace r without which no armies can defend us no fortifications secure us 4. If wee consider the things which differ from this Doctrine it is not s Law which is not consonant hereto as t Platos statutes for community Solons for Harlots me thinkes when I read of such impiety under the sacred name of Law I see the Endor Devill in an holy Prophets mantle u Miserable are those states where Religion and Law are divided There Ieroboams pollicy Pharaohs working wisely and Pharisees projection to prevent the Romans supplanting them must prove but Achitophels infatuated counsells 5. Lastly if we consider that this doctrine is the vv Ocean of Justice to every humane Law which it feeds and maintaines and that if you follow any streame thereof it will lead you to the Word of God for as wisedome and truth is all of one God whosoever deriveth it to us so is Justice his who not onely hath it as the creature may but is it as no creature can be x Iehosaphat sayd truly to the Judges Yee execute not the judgement of man but of the Lord for vengeance is his The Heathens had some sense of that the Apostle saith There is no power but of God and that all humane Justice floweth from the y Divine Therefore their Law-givers pretended the derivations of their Statutes from some supposed Deity As Zoroaster from Oromasis z Lycurgus from Apollo Minos from Iupiter Trismegistus from Mercurie Draco and Solon from Minerva Plato from Iupiter and Apollo 1. It must touch all mens hearts with a reverend esteeme of the Lawes a which we serve that we may be free and the ministers thereof not onely for feare but also for conscience sake their contempt is the distemper and ruine of the State 2. It must say to the reverend Judges as Iehosaphat once did 2 Chron. 19.6 Take heed to your selves for the Lord will be with you in the cause and in the judgement 3. It must say to all that heare this Doctrine lay it up in obedient hearts it is as the dew distilling from Heaven Deut. 32.1 let it not be entertained as the sweet showers falling into the Sea turning all to bitternesse as it must doe to them whom it cannot convert Be not like the b Caspian Sea emptied with raine and filled with heat as some who learne that they may with false zeale seeme to raile and cast durt into our mothers face this is contrary to peace and the Doctrine which we have learned Our own example aggravates the crime of division and offences we have learned that from the supreame Law-giver we owe obedience on paine of eternall death Miserable is that State where every man makes his owne Religion and Law a Tyranny is better then an Anarchie where every thing is lawfull there is nothing lawfull therefore I conclude that All miseries and disorders flow into Church and State through these breaches of inconstancy to the wholesome Doctrine and good Lawes received Mutations in Policy or c Religion are dangerous recruding of wounds will gangren the sound parts I will shut up all with an addresse 1. To you honoured Lords d soules of Cities who give Lawes life by executing them wherein can I more opportunely implore your helpe then in the present danger Of all offendours I beseech you marke them who cause divisions that the wrath of God may bee diverted from this land this Kingdome never suffered so much as in Divisions and intestine quarrels none but for offences suffer I need not say it is easier to extinguish sparks then enraged flames nor that we are come to our Massa and Meriba and that if the leake of separation which hath begun to fill us with the waters of strife be a little longer neglected we are in danger of foundering I beseech you therefore heale the fountaines by the salt of Justice and cast in the branch into the Marahs which now embitter us you best know how to let in floods of severity as e Caius Marius did the Sea whereby Perniciosam ferventis Rodani navigationem temperavit these variable languages wherein we cannot understand each other or for impatience will not this strife of tongues following the crying sinnes of this land doe not so much portend some ensuing as point out a present confusion 2. To you faithfull Jurours this day to make inquest my text saith as f Iael Come and I will shew you the men yee seeke Marke them who cause Divisions 3. To my brethren of the Ministry I need not say Mark them you know them to your griefe I say g If yee be Prophets of the Lord intreat the Lord of Hosts that the rest of the vessels which are left in the House of the Lord goe not to Babel 4. To the jeering Chams whose pastime is their Parents opprobrie pretending separation from sinners but indeed with greater sinnes because with much greater pride and hypocrisie I would say if they would heare Christ taught none of his to separate from the well knowne h Iudas Who taught you Division if affection have left any place for reason consider the advantage you give the common enemie division weakneth us and strengthneth them Hoc Ithacus velit magno mercentur Atridae They can never overcome us unanimous let them not single us our to our owne destructions 5. To all that heare me I

none but wicked company can please My t Son if sinners intice thee consent thou not avoid them if they say come we will lay waite for bl●ud fill our houses with spoyle cast in thy lot among us my sonne walke not thou in the way with them refraine thy foot from their path if the harlot tell thee of peace u offerings let not thy heart decline to her wayes avoyd them which cause divisions and offences Wee are next to consider the delinquents 5 concerning whom this vehement caution is used those who cause divisions They that cause evill are most pernitious theeves harlots murderers all offenders are worthy to be marked nigro carbone with the charactr of iustice but especially they who like the w worme of Ionahs gourd bite the very root of law and policy by causing divisions and offences these two like x Simeon and Levi come upon the republique and destroy all masculine vertue of religion and policy by y running from house to house flattering some calumniating others so fomenting contentions these Sallamanders live in the fire of strife which they industriously kindle these are the pestes ecclesiarum incendiaries of state Hells master workemen who make Bethel the house of God z a Bether montem divisionis In fault are they who being seduced become an accession to a tumultuous seperating or offending party but they are worst who cause the mischiefe in every offence worst is he who causeth others to be bad To make the people naked as Aaron did is a great sinne but a greater sinne was Balaams who taught them to cast stumbling blockes to make Israel fall To cause others to sinne is to be a Devill or his factor the most fearefull instance of Gods justice is he who causing others to sinne becommeth impardonable It hath ever beene a great wisdome in greatest interests to meete mischiefs with timely preventions by removing their causes therefore the prudent heathen made sundry lawes of prevention Such was that of Lentulus to punish a matron paenâ stupri who was seene in publike without her a vaile 't was to prevent whoredome Such was the Calpurnian law and the Ostracisme to prevent ambition and oppression such their Licinian law to prevent intemperance in dyet Such was Piso's law b de pecuniis repetundis to prevent extortion oppression and seditions thence arising Such their Censorian law punishing him that neglected to prune his vines or take the best season to sow spend thrifts prodigalls and company-keepers by sequestring the wife and childrens part to prevent the many mischiefes flowing into the state through the ruine of private families If thou wilt truely serve the State have a speciall eye to them who cause offences abetters barraters authors of Libels and seditious Pamphlets causers of quarrels men of unclean tongus and provoking language corrupters of youth receivers of stolne goods lewd houses enticing harlots drunkards forcing or alluring others to excesse and those Seminaries of innumerable evils unnecessary and ill ordered Victualling-houses maintained by the sinnes of ill husbands and misery of famished wives and children The man that c raiseth contentions among brethren God abhorreth the man that perswaded to serve other gods was to be stoned without pitty sinne is most venemous in the root I beseech you marke them principally which any wayes cause it in others Here are the faults to be marked 6 1. Dissention which is as d Sulla said many Marii in one Caesar all offences in one Dissention is a fault against God the God of peace Religion the Doctrine of peace and community and the publike weale for division importeth plurality of united parts division pernicious to those parts whose life and safety is in unity Unity the e Salsedo combinans of the body politick the sacred bond of peace the nerves of State the state of the blessed but f division is the subversion of Church and State ●o kingdome g divided no not Satans the grand master of divisions can stand Dissensions are the States Paralysis pollicies dissenterie bellows of devouring sedition therefore marke them that cause divisions 1. Betweene God and man h all sinnes are within this latitude for these cometh the anger of God upon the children of disobedience for these the Lord hath a controversie with the land for these he forsaketh a people and counsell perisheth from the ancient valour from the strong and equity from the Judge retró que feruntur res Daenaum such was Israels case in their Apostacie whither soever they went out the hand of the Lord was sore against them 2. Betweene Gods vicegerents and his people mischeivous practicers whispering jealousies into the sacred eares of Princes to i alienate their affections from the people to divide the head from the body whereas the strength and securest treasuries of Princes are their Subjects loves and scattering doubtfull speeches and seditious murmurings among the people to make them jealous of good Princes as the tumultuous sounds from the earths vast hollowes are presages of ensuing earth-quakes and dreadful Chasma's such are these Chorahs murmurings 3. Betweene the Prophets and the people who under pretence of decrying the ambition corruption and State-medling of some shew their hatred to all the Ministers of Christ flying on them with their k sat supérque vobis you take too much upon you seeing all the Congregation is holy I might say the l contempt of the Ministry is the window open to Haeresie Satans principall advantage to suggest ill opinions of good ministers seeing contempt of their persons wil like a Gangren quickly creep on to the contempt of their Doctrine but I must tell you that another danger is that the sacred band of Religion once cast off they who despise Aaron will easily rebell against Moses also 4. Between neighbours either embarking Princes and kingdomes in bloody quarrels or by innovation in m Doctrine or Ceremonies breeding Schismes and tumultuous factions filling their holy Mother the Church like that Graecian stratagem Armato milite or by factious speeches and writings begetting dislike of wholsome government this is that Starre Absynthium fallen into our waters embittering the sweet currents of our peace and unity and almost turning them into blood or by setting debate between neighbours as talebearers and incendiaries use or like men sick of opinions Calenture casting themselvs overboard by n desperate separation from the Arke of Christs Church This is the hea● of impatience in those who consider not the offences in the purest age of the Church wherefore else was this charge to marke the causers thereof and that many things were endured by the Orthodox o Fathers for peace sake who though they dissented in some things yet held they unity it was that which p Augustine said for excuse of Cyprian holding rebaptizing and it was reverend Beza's opinion that the peace of our Church was not to