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
A89500	Meate out of the eater, or, Hopes of unity in and by divided and distracted times. Discovered in a sermon preached before the Honourable house of Commons at Margarets Westminster on their solemne day of fast, June 30. 1647. / By Tho: Manton Minister of Stoke-Newington.	Manton, Thomas, 1620-1677.	1647 (1647)	Wing M525; Thomason E395_1; ESTC R201634	37,335	60

alteration is very properly used in this case 〈◊〉 why day But then verse 9. t is called the day of the Lord t is called so because of the glorious appearances of Christ in his power and Soveraignty and because I suppose the evening of the day here spoken of will end with the comming of the Lord and all his Saints with him in glory to judge the world This day is described verses 6 7. 1. By it's beginning and progresse 2. By it's end and close 1. It's beginning and progresse for a long while is dubiously interchangeable The light shall neither be clear nor darke it shall be neither day nor night that is there shall be a sad conflict between Truth and Error misery happinesse for they are often expressed by light and darknesse in Scripture and such a mutuall vicissitude and alternate succession of each to other that a man cannot tell which shall have the upper hand all the comfort is this day is knowne to the Lord that is commeth by his appointment and hath a speciall marke seale of Providence upon it and but one day a Providence of the shortest size sad and short an uncertaine day a day known to the Lord and but one day 2. For the evening and close of it t is said in the evening it shall be light that is peaceably glorious Truth shall gaine upon Error happinesse upon misery and all former distractions miseries shall be husht and gone for t is light as comfortable and as much day as you would have it the comfort and happinesse of this glorious evening is set forth in three things 1. The propagation of the Gospel 2. The Reigne of Christ 3. The unity of the Churches 1. The Gospel shall be propagated and the knowledge of it diffused farre and neere that 's implied in the 8th vers Living waters shall goe out from Jerusalem towards the former and latter Sea c. That is Gospel refreshments the doctrine and knowledge of Jesus Christ together with plenty of gifts and graces shall be diffused and scattered abroad among all Nations who are here hinted in those expressions of the former and latter Sea which allude to the watery borders of Palistina which were the lake of Sodom and the Mediterranean now its usuall in the Scriptures to set out the Evangellicall Church by termes proper to the Jewish Border 2. The next priviledge of those times is in the beginning of the 9th verse And the Lord shall be King over all the earth Why you will say the Lord is so alwayes Christ was long since inaugurated into the Kingdome hath for many ages actually administeredit in the world But the meaning is he shall shew himselfe to be King hee shall be known to be King 't is not spoken in regard of right or actuall administration but in regard of sense and apprehension hee will shew it partly by his Providence and his owne dispensations partly by doctrinall discoveries in the Church men shall more distinctly hold of the head Col. 2. 18. Partly in the adoration and acknowledgements of men every knee shall bowe to him and every tongue and language call him Lord all shall ascribe to him Sovereignty the Lord shall be King and t is added over all the earth not only over a few Churches but over all Nations Christ will shew himselfe in the largenesse of his power not onely as King of Saints Revel. 15. 3. But as King of Nations Jer. 10. 7. as head to the Church but yet so as over all things Ephes. 1. 22. Ruling both with his golden Scepter and also his iron Mace This will be the state and happinesse of those times you will see Christ upon his Throne in all his Royalty and glory 3. The next priviledge is the unity of the Churches in the words of the Text The Lord shall be one and his Name one By this view we have found the words to be the third priviledge of the glorious evening observe in them 1. The time in that day 2. The blessing which is unity The Lord shall be one and his Name one Which words doe hint 1. The cause of this unity there shall be one Lord a joynt subscription and submission to Jesus Christ 2. The measure of it one Name such an unity and conspiring together in the Worship of Christ that all names and badges of distinction shall be taken away This resolution of the Text doth somewhat open it to you But let us goe upon the words more expressely and directly In that day that is the day spoken of ver. 1. described verses 6. 7. what this day is is somewhat doubted most grant it cannot be taken properly as if all these things could be tranfacted in the space of 24 houres though indeed some be so fond as to interpret all these things in the rigour of the Letter But what is intended then I shall only mentiō the most probable opinions some referre it to the first times of Christianity and the dawnings of the Gospel in the world but sure that 's a mistake for it must be such a day whose morning is miserably troublous whose evening is eminently glorious which will hardly agree to those times others referre it to the day of Judgement but though the evening of this day hath no end till then yet I conceive that is not intended for these happinesses here mentioned of the propagation of the Gospel the acknowledgedment of Christs Sovereign●y the peace of the Churches c. though rare and high priviledges yet are somewhat lower then those dispensations which Christ will give out at the day of Judgement others referre them to the times of the calling of the Jewes and the Churches recovery from the Apostacy and defection of Antichrist some more yet more particularly to the destruction of the last enemies and those secrets about Gog and Magog for the present because I drive at other things I shall forbeare the through disquisition of this matter and shall only generally and safely referre the words to some latter providences probably the times most neerly preceding the day of Judgement for I conceive this text is exactly paralleld to those promises that are every where in scripture said to be fulfilled in the latter dayes and speake of so much glory and sweetnesse as then shall bee exhibeted and dispensed to the world therefore if we will know what this day is let us know what is intended in that expression the latter dayes it is used either 1. More largely for all that effluxe of time and succession of ages betweene Christs ascention and his second comming to judge the world all that time in scripture is looked upon as the latter dayes for so the times immediately after Christ are expressely called Act. 2. 15. and I remember the Apostle Paul calleth his times the ends of the world 1 Cor. 10. 11. the reason of which expressions is because after Christs ascention there is no change

and Amalec could better accord with one another then with Zion In such a case truth would be worst provided for alwaies under feares of some Sirilian vespers or a Saint Bartholomewes mattens some suddaine eruption of violent counsels and dangers hatched against it Thus I have beene bold to commend a few things unto you God direct your hearts to all seasonable counsels for his glory and the Churches good Object But you will say this is a worke of time what is to be done to avoid the danger of the present distractions Sol. I answer that question is to be put to God not man Psal. 11. 3. If the foundations be destroyed what can the righteous doe i. e. if religion lawes authority all have lost their awe what can they doe The answer is in the next verse God is the holy temple i. e. there is a God above one in Heaven goe to him I suppose you are mett this day as those at Ahavah to seeke aright way Ezra 8. 21. when we are at a losse and past the helpe of meanes the addresse may be the better made to God Secondly If you goe to God you must goe to him in his owne way how is that you shall see Job 34. 31. Surely 't is meet to be sayd to God I have borne the chastisement of mine iniquity I will offend no more this is meet for you to bee said to God to come before him with humiliation and reformation 1. With humiliation sadly reflect upon your miscarriages I would not willingly declaym upon that theame too many do 't is naturall to us to speak evil of dignities envy would blast eminency some are mad upon Idolls they will blemish you for you have vexed them others are burthened with payments they will say the former times were better then these Eccle. 7. 10. haply Salomon relateth to his owne times they complayne of Salomons yoakes though occasioned by the Temple worke in those dayes Some affect the repute of bold men it feedes the humour of the times to lay things to your charge The Lord make others more sober and you more humble 'T is your duty to smight upon the thigh surely there is a cause when there were such great distractions that they groped like a blind man and could not find the way they sayed our iniquities are with us as for our transgressions wee know them Isa. 59. 10 11 12. when those that speake tremblings are little feared surely there is some offence Hosea 13. 1. Commune with your owne hearts guilt workes best when it results from your owne consciences being represented from without it irritateth sweetly arising from within it humbleth what is the matter then have you dealt with God so faithfully with the people so kindly as you should have greivances been redressed justice executed the glory of God's house provided for I remember a story in * Plutarch of Demetrius King of Macedonia who when his Subjects tendred their petitions to him of having their grievances redressed he cast them into a River afterward Saleucus the great came with an Army against him not a man would stirre he was taken prisoner and deprived of his Kingdome people will beare any thing rather then neglects of justice consider these things come with humiliation 2. Come with purposes of reformation I will doe so no more doe your first workes if you would recover your lost glory you know by what insinuations Absolon stole away the hearts of the people by those of justice and kindnesse he kissed them hee did perijcere oscula adorare vulgus as the Historian saith of Otho and you know he said 2 Sam. 15. 4. Oh that I were a Judge in the Land then I would doe them justice and 't would be sad if corruptions be found in you when distractions are upon you 't is said of the Assembly of the Gods that had not done justice to the afflicted nor defended the poore widow and fatherlesse Psal. 82. 5. That they know not neither will they understand they walke on in darknesse though the foundations of the Land be out of course they continued in perverting justice and right though God ruined the Common-wealth and plucked it asunder Oh let it be never said of yov it shall be myprayer to God for you FINIS a 2 Cor. 6. 8 James 1. 8 Dan. 11. 23. Esay 9. 6. 1 Chron. 12. 32. Phil. 2. 10 11. H. b. 10 26 * Ipsum no●●● perperam a vobis pronuncia●ur Ch●●stianus Tertull in Apol cap. 310. * Rev. 21. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Venit Gentilis quidam et dicit Vellem fieri christ●anus sed nescio cui parti adhaeream multae euim sunt inter vos pugnae s●ditiones et tumultus nescio quod dogma eligam quod praeferam singulienim dicunt Ego ve●um dico Hanc ob causam d●ridiculo factisumus et Gen●ilibus et Iudae is dum Ecclesiam mille partes sc●ndi●ur c. Chryso in cap. 1. Epist. ad Galat. of Consolation * 2 Cor. 1. 5. * Ma● 2. 9. * Rev. 19. 6. Calvin in Comment in Prophetiam Hab. in cap. 2. et ver. 20. * Pre. 24. 21. * Ier. 14. 10. * Ier. 15. 10. * Rev. 11 12. * Iob. 32. 19. * Nusqā cit●us prcfic tur quā in castr●s rebellium nunc N●ophy●os collocant nunc saeculo obstrictos nuc Apostatas nostros ut gloria cos obligent quos veritate non possent Tertul. lib. de prescrip adversus Haereticos Cap. 41. * Non sa●guis sed causa facit Martyrem * Mat. 8. 32. for Exhortation * Perkinsius Epist. ad Leot Harm. Bibl. * Zech. 8. 6. * Ludolfus de vitâ Christi lib. 2. cap. 8● * Act. 17. * Isa. 11. 13. * Rom. 1. 26. 28. * Inter juuenile judicium et senile prejudicium omnis veritas corrumpitur * Iu●ge 3. 20. * vide Tertulliannm hoc susius et eleganter persequentē sub initio Apologetici adversus G●ntes * Heb. 13. 2. * Tertull. lib. de praescript adversus Hereticos cap. 41. Mar. 10 21 * Eusebius Eccles. hist. lib. 8. sub initio capiti● primi * Qui referre injuriam n●titur cum ip sum a quo laesus est gestit imitari ita qui malū imitatur bonus esse nullo pacto potest Lact●nt de vero cu●tu lib. 6. ca. 18. * T●rtul in Apol. c. 39. * Nullae infestae hominibus bestiae ut sunt sibi ferales plerūque Christiani Ammia Marcelli lib 2. cap. 2. * Luk. 9. 54 55. Nazian in Carmine 12 ad Constantinopolitanos * Hoc haereticorū negotiū est non ethnicos cō vertēdi s●d nostros ●vertend nostra suffod●unt sua aedificent Tertullia lib. de praescript adversus haereticos cap. 42. * Mat. 11 19 * Dequo postea restitutus nunquā cō●endendū putavit minime tamen dissimulans quid alioquin esset probaturus Beza in vita● Calvini * Pamelius in vitâ Tertulliani * Alternis vicibus cōtentioso fume uterque diem in vesperā traxerāt obstrepentibus etiā quibusdā spectantibus singulorū nubilo quidā veritas obumbrabatur * See the History of the Councel of Dort in the Preface to the Reformed Churches * See Socrates Eccles. hist. lib. 1. cap. 7. in the Greek et alios passim * Amabi●em Bdlyicarum Ecclesiarū pacem atque harmoniam perturbare conati sunt o●im nō●ulli qui deserto Papismo sed fer mēto ejus nōdum plenae expurgato ad ecclesias nostras trāsicrant carundemque ministerio in primâ ulâ ministrorū inopiâ admoti fuerāt C●sperus Co●lhasius Leidae Hermanus Herbertus Goudae Dordrecti c. vid. Historiam syn Dord in praes ad ecclesias sub initio Rom. 3. 17. * Quod a●e●at ideo ●●st●nate ut dissentie●tem augente li●●●●iâ non 〈◊〉 minantem postea plebem c. Petrus Morentinus in praefat. in Iuliani miso-pugenem * Passim cum omnibus miscent nihil enim interest illis licet diversa tractantibus dum ad unius veritatis exp●g●atio●em exspirent Per lib. de praescrip. adversus Haeret cap. 41. John 3. 20 * Plutarchus in vita Demetrij

that all of us would now minde the things of peace and holinesse in these distracted times The great house is smitten with clefts and the little house with breaches Amos 6. 11. there are divisions in Cityes divisions in familyes divisions in Councells divisions in the Kingdome and yet few healers of the breaches we are already at a great distance and yet wee doe in alia omnia ire seeke to goe farther off from one another some make it a piece of their Religion and zeal to dissent and be otherwise minded Christ saith love shall waxe cold in the latter dayes Mat. 24. 12. the Context sheweth 't is meant of this dispensative love * Ludolsus said the world was at first destroyed with water for the heate of lusts but it will be destroyed with fire for the coldnesse of love oh that wee could stirre you up to endeavour peace and reconciliation the first worke is the peoples things are mostly mannaged according to your love and hatred Herod could doe nothing to John for feare of the people and 't is said of others they could not doe what they would because of the people oh therefore come as the people did to John and say what shall we doe Truly much is to be done by you I shall touch upon a few things besides reconciling your selves to God which is the best way to make others be at peace with you and is to be heeded in a chiefe place for when you are at one with God he will give you the one heart and one way with other of his people all agreement ariseth from that onenesse with God and Christ but I say besides this generall rule let me intreate you to minde these things 1. Let every one of us mortifie such ill affections as may any way ingage us to a disturbance and vexatious bitternesse ill affections doe as often divide us as ill opinions Warres come from our lusts Jam. 4. 1. distempered spirits occasion distracted times 't is observed that when there was strife among the Philippians the Apostle doth not state the controversies but giveth rules against pride and vaine glory and selfe seeking Phil. 2. 3. 4. There are many evils in the heart of man I shall instance in these there is an itch of novelty naturally wee adore things that are new they flocked about Paul because they supposed him a setter forth of new Gods * Seneca observeth right homini ingenium est magis nova quàm magna mirari men admire a glaring Meteor and Comet more then they doe the glorious Sun so pride that will make a man singular there is an holy singularity Pro. 30. 31. the going of the he-goate is comely that is as he walketh before the flocke thus to be a leading man in Religion is honourable but pride puts a man upon an evill singularity Col. 2. 19. intruding himselfe into things not seen being puft up with his owne fleshly minde It puts men upon ungrounded conceits quintessentiall extractes foolish nicetyes So enuy that begets an evill eye upon each o-others renowne and esteeme therefore when God would reconcile Ephraim and Judah * he would take away their enuy And Ephraim shall not enuy Iudah nor Iudah vex Ephraim So revenge and discontent Porsury and Iulian two bitter enemies receiving injuryes from the Church became Athiests the Divill worketh upon stomach discōtent thoughts of disrespect so there is self seeking men care not what they doe so they may accomodate their owne ends they speake perverse things to draw disciples after them Act. 20. 30. Some men love to be in the head of a traine and therefore if Gods truths will not serve their ends they can easily balke them so self-conceit men make Idols of their owne conceptions love an opinion non quia veram sed quia suam not because 't is true but theirs they are angry because others dissent from them not from Christ as appeareth plainly because those that know little or nothing of the minde of Christ make most bitter and loude out-cryes against errours men are passionate in their owne cause and would have every one imbrace their fancyes pray what 's the spring of all your disputes selfe or Christ's glory I cannot goe over all the corruptions only you see from small sparkles a great fire is kindled that which goeth up in thin exhalations descendeth in great showers that which is at first but a lust a vainedesire and corrupt working in your owne hearts is at length a tumult and combustion in a Church or State therefore in the generall note That a mortified spirit is the most peaceable 2. Keepe your selves pure from ill opinions you must as carefully avoide an errour in judgement as a vice in conversation many dally with errours not considering the danger of them oh consider God hateth filthinesse of the spirit as well as filthinesse of the flesh and a vaine minde is as great a judgment as vile affections * yea certainly to the Publicke errors are more dangerous then vices for vices and grosse sinnes are more against naturall awe and shame and so lesse spreading and though we yeeld to sin in our selves yet we doe not love it in others and so among persons openly vicious there is nothing to allure and draw into a faction or party therfore be cautious and wary if not for your owne soule yet for the common peace as Tertullian said to Scapulus si non vis tibi parcere parce Carthagini so if you will not pitty your selves pitty England a man would be carefull of being accessary to a Kingdomes or a Churches ruine where the influence of an action is so publicke you had need proceed with good deliberation and advice however that I may not in this point seeme to presse too hard upon any one party let me discover the extremities on both hands there are two evils abroad * easie cre-credulity and stubborne prejudice and both of them increase the differences whilst some mens judgements are forestalled by a tradition others seduced by an invention therfore 't is good to take the meane between both which is the course the Apostle prescribeth 1 Thess. 5. 21. Prove all things hold fast that which is good prove all things that wee reject not truth by over much prejudice hold fast that which is good that wee close not with errour by over much credulity you owe so much to every thing that pretendeth to God as to consider it when Ehud told Eglon I have a message from God he arose out of his seate * I say you owe so much reverence to every thing that chalengeth descent from heaven as to weigh the claime I doe the rather urge this because the adversaries of Cristianity have been alwayes those that have least inquired into it * Tertullian observeth it of the enemies of the truth in his dayes nolentes audire quod auditum damnare non possent they would not heare that which they