Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	lord_n	see_v	3,711	5	3.5921	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04917	A godly letter sent too the fayethfull in London, Newcastell, Barwyke, and to all other within the realme off Englande, that loue the co[m]minge of oure Lorde Iesus by Ihon Knox; Admonition or warning that the faithful Christians in London, Newcastel Barwycke and others, may avoide Gods vengeaunce	Knox, John, ca. 1514-1572.	1554 (1554)	STC 15059.5; ESTC S108135	51,203	96

citie he fainted the hartes of the souldiours and of the people but principally Such vvealthe do the papistes promis the people for receauinge the Idolatrous masse againe into Englande Iere. 28. he was vnfrendly to the faythe that Passhur taught the people To weke / the fayth of their forefathers / who alwaies rebelled agaynst God And therefore he was reputed a heretycke / accused of sedicion / and dampned of treason Playne preachinges were made agaynste all that he had spoken / and suche felicitie was promised / that within twoo yeares shoulde the yocke of Nabuchonosor be broken from the neckes of all people and the vessels of the lordes house together with all prysoners should be brought agayne to Ierusalem Iere. 13. Habōdaūce cam before the destruccion Iere. 38. Now dyd this habound with wyne oyle / O pleasing and blessed amōgst the people were such prophetes / Ieremy had trobled them and therefore he must dye To pryson shall he go / for the kyng can denye nothing to his princes / of whome Pashur apeareth / to haue ben chief chaūcelour / by whom was not only the kyng / but also the hole multitude so blinded / that boldly they durst crye No mischaunce shall come too vs we shall neither se pestilens nor hunger The kynge of Babylon shall neuer come againste thys lande Iere. 27 In the middest of these stormy trobles / no other comfort had the prophet / then to complayn to hys God / at whose commaundement he had spoken And in this his cōplaint he is so kyndled agaynst their Idolatrie / and great vnthankefulnes that he crieth / as in a raige O thou Lord of hostes Iere. ●0 the tryar of the iust thou that seith the reynes and the hart Let me se thy vengeaunce taken vpon thē for vnto the haue I referred my cause ▪ 〈◊〉 this prayer was most fearful to his enemyes / yf they had sene the effiaccie therof so by thesame was the prophet assured / that Goddes wrath was kyndled against that sinful natiō that it shoulde not turne backe / till he had performed the cogitations of his owne hart I appeale to the consciēce / of euery indifferēt mā / in what one point differeth the regiment manners / A cōparison betwene Englāde Iuda and estate of Englande this day frō the aboue rehearsed estate off Iuda in those dayes / except that they had a kynge / a man as apeareth of nature / more facied / nor cruell / who sometymes was entreated in the prophetes fauour / and also requyred hym of counsail in some daungers The quene stubburne against the truthe of gods vvord and hateful to the preachers of the same And you haue a Quene / a woman of a stoute stomack / more styffe in opynion / then flexible too the truthe / who in nowyse maye abyde the presens of Gods prophetes In this one thing you disagre in al other thinges so lyke as one nut is too another Their kyng led by pestilence priestes / who guides your quene / it is not vnknowē / Vnder such came Idolatrie to the highte agayne O wold to God / that the worse were not amōgst you / In Ierusalem was Ieremie persecuted / for speakinge the truthe / for rebuking their Idolatrie What pryson within London / tormenteth not some trew prophet of God The Idolatrous masse of late first erected in the tovver of London for the same causes And o thou doungeon off darkenes where that Idole of late dayes was fyrst erected thou Tower of London in the doth moo Ieremies then one suffer iniurye trouble / The B. of Canterb. D. Ridleye M. Latimer Bradforde Sandes Becon Veron c. Preachers and prisoners in the Tovver of London whome God shal comfort according to hys promyse / and reward their persecutors euen as they haue deserued / and in that daye shalt thou trymble / and suche as shal purpose to defende the / shal perishe with the / because thou waste fyrst defyled with that most abhominable Idol Consider deare brethern if all thinges / as appertayninge to iniquitie be a lyke betwixte Englande and Iuda / before the destruccion therof / yea / Yf Englande be worse then Iudea was in those dayes / seing God spared not them / shal we thinke that the Lordes vengeaunce shal slepe / mans iniquitie beyng so rype No deare brethren Iere. ix He that hath vnderstandinge muste know the contrary And he to whome the Lordes mouth hath spokē / must shew the causes / why the lande shal be waste It maye offende you / that I cal Englande worse / then was vnthankeful Iudea / but yf good and euident reasones aduised maye take place / then I feare not iudgement Wherein Iudea was better then England is now From Ierusalem / many passed at admonition of the prophetes / leauing all that they had / rather then they wolde abyde the daunger of Gods plagues that were threatned Goddes prophetes hath cryed but I heare not of many that prepareth to flye / God graunte they repent not In Ierusalem were princes / noble men who defended Ieremy and also that dyd absolue hym / when wrongfully he was accused by the priestes But howe many now of the nobilitie within Englande boldely speaketh in in the defence of Gods messinger is easy too be tolde Amongest them had Gods prophet lyberty / to speake in maintenaunce of his doctrine How such as seketh a tryal of their doctrine / hath bene and are entreated amongest you / it is hard of in straunge countries In Ierusalem was Abdemelech / why when the prophet was cast in prysō as worthy of death boldly past to the king / and defending the innocency of the innocent / obtayneth hys liberty / but in Englād I hear of none God stur some that dare be so bolde / as to put their handes betwixt the Lyons / and their praye / the poore sainctes of God / those cruell murtherers In Ierusalem / Ieremy beyng dampned to pryson / was fedde of the kynges charges / that when great hunger and scante of bread was in the hole citie In London where all plenty haboundes / are Gods messingers permitted to hunger Yea / O horrable to be harde and aunciente fathers / are so cruelly entreated / that lyke extremetye hath seldom bene vsed vpon theues and murtherers In this behalf do I not blame you beloued brethren for I assuredly know your hartes to mourn for the trobles of your brethren / and faythfull preachers and that you seke all meanes possible / how they maye be comforted releaued / but these thinges to th ende that you mayese / that more abhominacion / lesse fear of God / more in iust dealing / and lese shame more cruel persecucion against Gods messengers / and lesse mercy and gentlenes / is now amongst youre chief rulars within Englande / then in those dayes was in Iudea / and yet did not

and that he maye multiplye thy / as he hathe sworne vnto thy fathers Vvliij Idolatrie is too be eschevved the mainteners therof In these wordes most euidently is expressed vnto vs / why God wil that we auoide all felowship with Idolatrie / with the maintainers of the same In whiche are thre thinges chiefly to be noted / fyrste that the holy Ghost instruct vs / that maintaynours of Idolatrie / prouokers to the same / intēdeth to draw vs frō God / therfore he cōmaūdeth vs / that we shal not coūsail their īpietie / but that we shall make it knowen / that we shall punishe it / if we will haue the leage betwixte vs God too stande sure And here is the firmamente of my fyrst cause / why / it is necessary to auoyde Idolatrie / because that otherwise we declare oure selfes litell to regard / yea / to haue broken / and plaīly denied that holy leage / which is betwen vs God / through Christ Iesus Secōdarely it is to be noted / that Idolatrie so kindleth the wrath of God / that it is neuer quenched / vntill the offendors / all that they poses / be destroyed frō the earth / that by fyre It may appeare that this is seueare rygorous iudgement / but let the cause be cōsidered / thē shall we vnderstāde / that in the same / God sheweth vnto vs his most singuler loue / declaring him selfe enemye vnto oure enemies / for all those that wold draw vs frō God be the kynges or quenes beīg of the diuels nature / Dravvers of men frō God are of the deuils nature are enemies vnto God / therfore wil God that in such cases / we declare our selfes enemies vnto them And last it is to be noted / that obediēs geuē vnto God / in taking vēgeaūce vpō Idolatours / by suche meanes / as God hath appointed / is a cause why God sheweth his mercye / why he multiplieth vs / enbraseth vs with brotherly loue / where cōtrary wyse / by cōsentinge with Idolatrye / are the mercies of God shut vp frō vs / are cutted of the bodie of Christ / to wyther and roote / as trees withoute moysture But nowe shall some demaunde / what then shall we go too / and kyll all Idolatours Questiō Aūswere That were the office dutye of euery ciuell magistrate within hys realme and Iurisdiccion But of you is requyred only to auoyd participacion and company of that abhominacion / as wel in body as in soule / as Dauid and Paule plainly teacheth Psal xvi Dauid in his exile / in the middes of Idolatours sayth I will not offer their drinke offeringes of bloud neyther yet will I take their name into my mouthe Paule sayth 1. Cor. x. You maye not be partakers of the Lordes table and of the table of deuils you may not drinke the Lordes cup / and the cup of deuils As these two places / of scriptur plainly resolueth the former question / so do they confirme that which is before sayd That the leag betwixt vs and God requireth / auoydinge off all Idolatrye 1. Regū xxvij Fyrst playne it is / that in Gathe and in Corinthus / were no smal number off Idolatours / when Dauid was there in exile / when Paule wrote hys Epistle / yet neither sayth Dauid / that he wil kyl any in that place because he was their magistrate / neither geueth Paule any suche commaundement / but in one thing they both agre / that suche as hath socitie leage with God / must so abhorre Idolatrye / that no parte of the bodye be defyled therwith For Dauid sayeth I will not take their names in my mouth As he wolde saye / so odious are the names of false vaine Goddes / that the mencion of them is righteouslye compared to stinckinge donge / vile carion / whiche neither can be eaten / neither yet smellid without displeasur of suche that hath not lost the iudgemente of their sences / therfore sayeth Dauid / I wil not defyle me mouth with thē / that is / I wil neuer speake one fauorable worde of them I thinke much lesse / wolde he haue croched and kneled before them for anye mans pleasure Aduert brethren / Shyfte makers are double dissemblers that Dauid inspyred with the holy Ghoste knew no such sheftes / as worldly wyse men imagyn nowe a dayes That they maye kept their hartes pure and cleane to God / howbeit / their body daūse with the diuel Not so deare brethrē not so The temple of God hath nothing to do with Idols The cause expresseth Dauid in their wordes The Lorde hym selfe is my portion and my enheritaunce Greate is the cause / yf it be deaply considered Dauid illuminated by the holy Ghost seyth euē the selfe same thing / which before we haue aleaged of the Apostles wordes / that God will not parte spoyle with the deuil / promitting hym to haue the seruaūt of the body / he too stande contente with the soule / harte and mynde No brethren / Dauid marketh this / the fundament reason / why / he wil neither offer sacrefice to Idols / neither yet defyle hys mouthe with their names / because sayeth he the Lorde is my porcion Vvhat the leage betvvene vs and God requireth as he wolde saye / suche is the cōdiciō of the leage betwene me and my God / that as he is my tower of defence against my enemies / preseruing and norishing bothe the body soule / so muste I be hole his in bodye and soule / for my God is of that nature / that he will suffer no portiō of hys glory to be geuen to another In confirmation of this sayeth Esay / Esai 57. after he had rebuked their Idols and vayne inuecinons These are thy porcion and Ieremy likewise in mockinge of thē sayth / let thy bedfellowes deliuer thy / call vpon them / and let them heare thy / thou hast committed fornicacion whordome with stocke and stone Ierem. 3. The prophetes meaning thereby / that Idolators can haue no leage nor couenaunt with God / in so farre / that their hartes be alyenated from hym / which the seruice of their bodies doth testefye / and therfore renounceth God suche leage / bounde as was before offered for Esay wolde saye / euen suche as thou hast chosen / suche shal be the portion And Ieremye wolde say / thou put thy trust to them / which he meaneth / by the lyēg with thē in bed / therfore let them shewe their power in thy deliueraunce / and thus he sendeth them as it were to sucke water from hote burninge coles Note wel It shall nothing excuse / to saye we trust not in Idols / for so will euery Idolatour alleage / but if either you or they in Gods honor / do any thing contrary to