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
A12472	The doctrine of praier in generall for all men, that is, vniuersally for all mankind: Proued 1. By the true sence of the words if the Apostle 1. Tim 2. 2. By the reasons, why all men in that since should be praid for. 3. By the doctrine establishing such praier. 4. By the practises of churches, concerning that kind of praier. 5. By the obiections, ansuered. Against the position of those that say and preach, that all men are not to be praid for. By I. Smith, minister of Gods word at Reading.	Smith, John, minister at Reading.; Smith, John, 1563-1616.	1595 (1595)	STC 22797; ESTC S102599	80,671	127

segregari quibus cōmunis erat vocatio That they were both alike companions of outward calling I meane Esau and Iacob whereby it is plaine That they were separate by the secret counsell of God vnto whom yet the calling was common But after manie his wicked fruites Let vs yet see againe the iudgement of the Church and how Iacob and his people intertained him Iacob saith to his messengers Thus shall you speake to my Lord Esau c. Thy seruant Iacob saith thus And in his praier Deliuer me from the hand of my brother Esau. And againe For I haue seene thy face as though I haue seene the face of God c. And oft he calleth him My Lord. Now then we see he was not reiected of his parents the children had one calling outward alike Iacob knowing the fruits of his life disdaineth him not calleth him not Reprobate reiecteth him not Hee tearmeth him Lord Brother as the Face of God intertaineth him as one would intertaine a brother in the Lord sheweth the kindnesse of Christian to Christian Yea and I doubt not praied oft that God would turne his heart For why should not hee shew that kinknesse towardes his brother towards whom he gaue such gracious wordes And why should not he in charitie doe that towards his brother which Abraham his grandfather had done towards the Edomites and was accepted of God To conclude In all his discourse concerning Esau I see no cause suppose he were a Reprobate why the Church should deale otherwise in these dayes then these Fathers did or should reiect him for a Reprobate till the Lord had reuealed him and reiected him as wee shall see of Saul Seconly concerning Saul as if he were aliue Was he not intertained by Samuel after this sort Did he not feast him set him in the highest place Said he not vnto him Whose shall the beautifull things of Israel be belong they not to thee and to all thy fathers house powred hee not oyle vpon him signifying the gifts of the holy Ghost Did he not kisse him and said Hath not the Lord appointed thee to bee the captaine ouer his inheritance Did not Saul prophesie with the Prophets and was he not changed into an other man Said not Samuel to him Doe what thou hast to doe for God is with thee and I will come to thee to Gilgal to sacrifice whole burnt offerings a●d peace offerings and did not God giue him another heart Did not also Samuel say to the people See ye not him whom the Lord hath chosen and how there is none like him amōgst al the people and did not al the people shoute pray for him and say God saue the king and did not a band of men follow him whose hearts God had touched And were they not the children of Beliall that despised him Adde herevnto all the kindnesses of Dauid It were too long to set downe all c. Now looke here what prince of Israel could be better receiued and that which ●as done was done according to the mind of God and that which was perfourmed towardes him was of the Prophet of God was of the people of God and that not in policie but in Religion He was anointed kissed feasted he prophesied was with the Prophets was at the seruice of burnt offerings and peace offerings the people showted they praied for him the good ones followed him the sonnes of Belial despised him hee is cherished and reuerenced for the Lords anointed And what more would they haue done to Dauid himselfe So Saule is receiued and intertained as is before as the instrument of God the man that shall reigne ouer my people hee is now changed into another man the people shew their cause to him and the tidings of the men of Iabes And the spirit of God came vpon Saule When he heard these tidings he heweth the oxen in peeces numbreth his people came vpon the enemies in the morning watch slue the Amonites til the heat of the day The enemies are scattered the people greatly reioice and are knit to their king Samuell and the people goe vp to Gilgall made Saule king there before the Lord offered peace offerings before the Lord and there Saule and all the men of Israell reioiced exceedinglie And thus far we see the acceptation of Saule his commendation from the mouth of God the prophet of God approuing him God hims●lfe assisting him with his spirit by the hand of God he and his people obtein a noble victorie Lastly wee find Samuel and the king and the people seruing the Lord together and offering peace offerings before the Lord and all Israel and they reioicing and triumphing exceedingly Samuel also declaring his integritie and innocencie speaketh before the Lord and his annointed Thus here is Gods hand and assistance the prophets approbation and counsell the king discharging his function the people gladly obeying Saul is the king and Saul the Lords annointed All reioice in God No reiection No contempt of the king No name of Reprobate And therefore no cause but that he was fauoured and taken as the good instrument of God for their defence for a good man for a captaine and companion in Gods busines and so reputed amongst them And thus Saul had now beene king one yeare and he raigned two yeares ouer I●raell that is as some interprete he reigned this long lawfully Not reiected of the Lord nor forsaken of his spi●it and as other some say hee reigned in his goodnes and innocencie this long though in his corrupt and malicious mind he reigned moe yeares and this much of his estimation and proceedings in his kingdome and herein not reuealed as a castaway or reprobate But now of his fall and reiection Saule had great experience of the goodnes of the Lord who chose him when he was little in his owne eies and adorned him with his gifts knit the people vnto him blessed his handiwork gaue him victorie Now then he must be tried whether in aduersitie in the falling away of the people whom before he saw stand to him In this streit the people being scattered whether hee will trust to the Lord stand to him or depend on flesh on the helpe of man on the strength of his host of the people or no. And for that Saul had destroied a garison of the Philistims Israell was an abhomination vnto them the Philistims come vp against them as the sand of the sea Israel is in distresse and hide themselues in rockes and holes c. Some went ouer Iordan all that followed Saul were dismaied and afraid he tarried the seuen daies the time appointed by Samuell and without Samuell which hee should not haue done calleth for the burnt sacrifice and peace offeringes and offered a whole burnt sacrifice For this worke what reasons soeuer he alledged Samuel said vnto him Thou art become a foole thou hast not kept the commandement of the

authoritie that wee may lead a quiet life in all godlinesse and honestie Hitherto haue we spoken concerning the praiers of the Church Namely of the Lords praier and of the rule of the Apostle set vp vsed and followed and that they comprehend in them the hearty desires of the Church and Gods children for the propagation of the Gospell the conuersion of mankind That all nations may vnderstand and see the saluation of our God Now then these things being so and that the praier of the sonne of God was of such account as to bee repeated in the Church and the rule of the Apostle obserued alike with all fidelitie how dare some amongst vs say That the Lords praier is not to be said or not to be repeated The Lord saith Pray thus The Apostles did as he commaunded The Church of God customably praieth it and we in these latter daies come and disdaine the same On the other side Saint Paules rule to pray for all men A rule of publique praier in the Church of God from the Apostles And we in these latter dayes say All men are not to be praied for Thus wee fleete and are carried about with euerie blast of doctrine not searching the causes or foundations thereof Now therefore say After these examples thus shewed and practised by the Fathers how should the Church of England haue set downe her publique praiers Truely to answere vnto God learnedly for example vnto others faithfully for the edifying of simple ones How I say should they religiously haue set them downe for those purposes if they had not followed the example of Christ of the Apostles and of the Fathers walking in their steppes And therefore I do verily thinke that the holy and reuerend Fathers so setting them downe as in our common praier booke appeareth sawe farre more into the state of the primatiue Church and so successiuely in the church of God then many a one that reprehendeth or findeth fault in these dayes We end the ministration of the Sacrament of the holy Supper of our Lord and the Sacrament of holy Baptisme with the Lords praier Haue not the Fathers receiued it by practise Saith not Saint Augustine as it is before speaking of the Sacrament Quam totam petitionem ferè omnis ecclesia dominica oratione concludit All which petition the whole Church almost concludeth with the Lords praier And haue not they discharged themselues like good men in following the patterne of the ancient Church and of the Church of God Againe we pray in the Let●nie That it would please thee to haue mercie vpon All men Also we pray Haue mercie vpon All Iewes Turkes Infidels and heretikes c. Doth not the Lord so commaund to pray for our enemies to pray for them that persecute vs Saith not Saint Paul Pray for all men Shall not this bee a rule for Gods Church as long as we liue Nescie●tes quis ad numerum praedestinatorum quis ad sortem reproborum pertineat sic affici debemus charitatis affectu vt velimus omnes saluari ideo omnibus fraternae correptionis debemus affectum imp●ndere sub spe diuini auxilij We not knowing who b●longeth to the number of the predestinate and who belongeth to the lot of the reprobate should so be touched with the affection of loue as that wee would A●l men should bee saued and therefore we must bestow the affection of brotherly reproouing vpon all vnder hope of the heauenlie and diuine helpe of God And if we be to bestow the affection of brotherly reprouing or chasticement then our praier also and what so euer may further the good and amendment of our neighbours and brethren Also ●fter the reading of the Gospel we read thus For the whole state of Christs Church c. Almightie and euerliuing God which by thy holy Apostle hast taught vs to make praiers and supplications and to giue thanks for Al men c. Is not this after the rule of the Apostle and according to the example of S. Augustine in the place aboue cited how then are these things so much misliked that some when they minister the Sacraments or doe preach leaue out the Lords praier as vnworthy to stand there or too childi●h to be said Othersome by no meanes will pray for All men When Saul pursued Dauid and that Dauid now had pleaded his innocencie that Saul could not denie the same Then Da●id said After whom dost thou pursue After a dead dog and after a flee the Lord therefore be iudge and iudge betwixt thee and mee and see and plead my cause c. So it seemeth to me that this rule of the Apostle speak●th against them The Lord plead my cause betwixt you and me th●t haue brought in errors disquieted the church and abused the people infond opinions After the time of the fathers aboue mentioned the praiers of the church began to be corrupt and as I read Pontificiorum historiae narrant inuocationem sanctorum additam insertam esse litaniae à Gregorio Magno circà annum dom 600. The histories of the Popes doe shew that inuocation of the saints added and inserted to the Letanie by Gregorie the great about the yeare sixe hund●ed T●erfore let vs looke into the practise of the reform●tion of our daies and let v● see how much vnlike vnto the church of England in this point they are or whether they agree in one or no. First therefore there is a booke whose title is thus The forme of praiers and ministration of the sacramen●s c. Vsed in the English church at Geneua approued and ●eceiued by the church of Scotland c. Print●d at Edenbur●h 1565. In that booke there is a praier named For the whole state of Christs church and therein we read thus Furthermo●e for as much as by the holy Apostle wee bee taught to make our praiers and supplications for All men we pray not on●ly for our selues here present but beseech thee ●lso to reduce all such as be yet ignorant from the miserabl● captiuitie of blindnes and error to the pure vnderstanding of thy heauenly truth That we all with one consent and vnitie of minds may worship thee our only God and sauiour The very same words ye read in the Geneua English with this title Approued by the famous and godly learned man M. Iohn Caluin Printed at Geneua 1556. The very same words ye read in a booke of the form of Common Praiers administration of the sacraments agreeable to Gods word and the vse of reformed churches Printed at Midleburgh 1587. Secondly the church of Scotland in a praier called Another manner of praier after the sermon yee ●ead thus Moreouer we make our praiers vnto thee O Lord most mercifull father for Al men in generall that as thou wilt be knowne to be the sauiour of all the world by the redemption purchased by thine only son Iesus Christ euen so that such as haue