Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	good_a	work_n	6,191	5	6.9192	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11823	Tvvo sermons, upon that great embassie of our Lord and Sauiour Iesus Christ recorded by his Euangelist, Saint Matthew, Chap. 10.V.16. Preached by Iohn Scull, an humble professor and minister of the word.	Scull, John, minister of the word.	1624 (1624)	STC 22123; ESTC S114766	41,503	56

of ours is how farre forth to be like our patterne Of this the Apostle giues the rule Be yet 1 Cor. 11. 1. followers of me euen as I am of Christ In his omnibus quaec●●que Aug. contra Petilianum lib. 3. cap. 2. in nobis bona nostis imitatores nostri estote sicut not Christi follow vs not simply and without restraint but with this limitation as we follow Christ but if we pretend Christ and not follow Christ retinete illud dominicum let Christ his rule be your lesson The Scribes and Pharises sit in Moses chaire all therefore whatsoeuer they bid you obserue that Mat. 23. 2. obserue and doe but after their workes doe not for they say and Verse 3 doe not The things that my text proposeth to vs to bee like vnto are the Serpent and the Doue the things wherein we should be like vnto them are Wisedome and Innocencie how farre foorth we should be like vnto them I haue already spoken of the Serpent and now I come to the Doue Behold I send you as sheepe in the middest of Wolues be ye therefore wise as Serpents And Innocent as Doues Innocencie is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicating her name to contrarie natures as much as is betweene Loue and Feare there is saith Bernard Innocentia Timeris innocentia A●●ris Bernard Children of a name but no kinne the one the Daughter of Loue the other of Feare the one generous the other base Iosephs vertue brought him to that honour and power by which if he would he might haue reuenged himselfe on his brethren for at his word was all Egypt to bee armed Gen. 41. 40. but such was the goodnesse of his nature that in stead of falling vpon them to hurt them he fell vpon them kissed Gen. 45. 15. them and wept vpon them he kissed them because hee loued them he was glad to see them and wept for ioy Generosity lookes after matter to shew mercy but basenesse if it seemes an innocent it is but for feare Aut eius qui Patitur Bern. insent ne reddat talionem lest the partie grieued right his owne wrongs like the Gibeonites that had a will to try their fortunes against Ioshua as well as their neighbours but the example of Ierico Ai made them afraid If basenesse seems Iosh 9. 3. an innocent it is but for feare 1. eyther least the party grieued right his owne wrongs 2. or for feare Superioris potestatis Bern. ibid. ne inferat talionem of the higher powers lest they pay wrong doing in it's owne kinde like Agbarus that would Euseb hist Eccl. lib. 1. cap. 14. faine be doing with the Iewes but for feare of the Romans 3. or finally for feare Interioris Iudicijs qui reddit vnicuique Bern. ibid. 2 Pet. 2. 15. secundum opera sua of God that rewardeth euery man according to his workes like Baalam that was willing enough Num. 22. 22. 24. 26. to get Balak his money and curse Israel but for feare of the Angell that had like to haue killed him in the way Now eam Deus Innocentiam probat qua homo non poenae timore fit innocens Aug. de vera innocentia sed amore iustitiae God approues that man that is an Innocent not for feare of punishment but for loue of righteousnesse He is not an Innocent blamelesse and without fault that Doctrine offends not but he is simply an innocent blamelesse and without fault that offends not not for feare of punishment but for loue of vertue Inimicus iustitiae est qui poenae timore Aug. epist 144. non peccat amicus autem erit si eius amore non peccat that man is auerse to God and goodnesse that forbeares ill-doing onely out of feare of punishment incident to ill-doing but the man of God abstaineth from ill-doing out of the loue that he beareth to God and goodnesse Oderunt peccare boni virtutis amore Horat. Epist lib. 1. ad Num. Tu nihil admittes in te formidine poenae Quando timore poenae non amore iustitiae fit bonum nondum bene Aug. contra Pelag lib. 2. fit bonum When out of feare and not loue wee doe our duties we doe that we should but not As we should we faile in the cause Nec fit in corde quod fieri videtur in opere quando mallet homo non facere si posset impune there is a great deale of difference betweene the intention and the worke when a man doth the good that he would not because hee durst not otherwise doe This should teach vs to doe our duties not out of feare Vse but loue as God is a Father not as he is a Iudge because we would not grieue him not because hee should not condemne vs. Nam qui gehennas metuit non peccare metuit sed ardere Aug. epist 144. hee that is afraid of hell is not afraid to sinne but to burne ille autem peccare metuit qui peccatum ipsum sicut gehennas Ibid. odit but he is afraid to sinne that hateth sinne as he hateth hell This is Louely this is Douely innocence Plinie noteth in the Doue three things 1. that shee neuer Three remarkable properties in the Doue Plin. hist natur lib. 10. cap. 34. plaies false play with her mate 2. that she patiently without contradiction endures his imperious taunts of iealousie 3. that hee no sooner offers reconciliation but shee entertaines it without retaining any thought of fore-past vnkindnesse Whence we may obserue likewise three properties in an Innocent 1. that he offereth no wrong 2. that Three remarkable properties in an Innocent he patiently endureth wrong 3. that he is easily reconciled after receiuing of wrong These generous sciences graffed into the stocke of innocencie take roote downeward and beare fruit vpward They take roote in the heart the tongue Esa 37. 31. and the hands and beare fruit in thought word and deed Who shal ascend into the hil of the Lord or who shall rise vp in his Psal 24. 3. 4. holy place Euen he that hath cleane hands and a pure heart and that hath not lift vp his minde vnto vanitie nor sworne to deceiue his neighbour An Innocent must haue 1. clean hands 2. a pure heart and 3. a warie tongue He must haue clean hands that neither force nor fraud marre his workes hee must haue a pure heart that neither ignorance nor wilfulnesse corrupt his thoughts hee must haue a warie tongue that neither augmentation nor diminution disproportion his words The first is Innocentia operis the innocencie of the hands in Bern. in sent the worke the second is Innocentia sermonis the innocencie of the tongue in the word the third is Innocentia cogitationis the innocencie of the heart in the thought To be absolute in all Three we must beware of a threefold Male the first is A Malefaciendo

vincis if thou fightest thou shalt ouercome for a man cannot be an innocent and foyled Si occideris coronaberis if thou die for thy 1 Ioh. ● 9. conscience thou shalt be crowned for thy innocencie for Apoc. 7. 11. he that dyes a Martyr shall bee cloathed with the long white roabe of puritie Labour O labour to preserue Innocencie in thought word and deed for as Pericles spake to Sophocles that a iudge must haue non modo manus sed oculos etiam atque linguam abstinentes not onely cleane hands but continent eyes also and a warie tongue so he that will be absolutely innocent must looke not onely to his actions but to his words also and thoughts to be iustified in all I said I will take heede vnto my wayes that I offend not in my Psal 39. 1. tongue was the Kingly Prophet his resolution Pambo Socrat. hist eccl l. 4. cap. 18. thought this one line lesson enough for sixe moneths and nineteene yeeres little enough to learne perfectly this one point of innocency Set a watch O Lord before my mouth and Psal 141. 3. keepe the doore of my lippes ther 's the innocency of the tongue O let not my heart be inclined to any euill thing Verse 4 ther 's the innocency of the heart Let me not be occupied in vngodly workes ther 's the innocency of the hands Plants are first seedes before they become to be vegetatiues Creatures are first Embrions before they become to be sensitiues and workes first thoughts before they be formed into actions If therefore you would preuent the deede you must not entertaine the thought Now the will and the deede before God are both alike Voluntas pro opere Hieron sup Mat. reputatur God taketh the will for the deede If a man hath a will to doe harme Quamuis non nocot cui vult nocere abstine Aug. de vera innocentia at ab iniquo opere reus tamen fit sola voluntate Though hee doe no harme yet his will to doe makes him before God guilty of the harme The Law Right Reuerend lyeth in your hands quo plus potestis peccare definite Abuse not your authority to doe iniustice Seneca in Pro. You are Sheepe you might be Wolues Posse nolle nobile It is a vertue not to doe all that a man may doe Heauens ordinance hath made you Gods on Earth Douely Psal 82. 6. innocency will make you Saints in Heauen Innocency speakes neither good of euill nor euill of good Beware ye Gentry of the Countrey how you aggrauate or extenuate any cause because as Hecuba in Euripides spake to Vlysses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her apud Eurip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your allegations are Axiomes and according to your credit with the Iudge so shall you doe either good or harme by your report Innocens est qui cum alijs non nocet nec sibi nocet An innocent Aug in Psa 38 wrongs neither others nor his owne conscience in eyther iustifying the wicked or condemning the innocent Yee good men of the Iurie are held for sheepe O bee not Wolues in Sheepes cloathing You are thought to be wise as serpents to preserue the head O spend not your venome vpon the members You should bee Doues for your innocencie O bee not Apodes for your partialitie alwayes in Plin. hist in l. 10. ca. 39. extremities eyther flying with the plaintiffe or lying downe with the defendant you are iudges de facto you must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you must haue no respect of persons Deut. 1. 17. in iudgement you must follow your Euidence and finde secundum allegata probata as you haue proofe to induce you Finally what man is hee that lusteth to liue and would Psal 34. 12 faine see good dayes Keepe thy tongue from euill and thy lippes that they speake no guile Eschew euill and doe good seeke Verse 13 peace and ensue it Or would you haue good dayes while you liue and peace at the end Keepe innocencie and doe Psal 37. 38. the thing that is right for that shall bring a man peace at the last Hee that would dye Peaceably must liue innocently innocently Doct. in thought word and deed not onely Doing but suffering also innocently It is obserued in the Doue that she not onely neuer plaies Ser. 2. fol. 42. false play with her mate but that therewithall shee patiently also vndergoes his imperiall taunts of Ielousie to teach vs that Douely innocencie is not onely the forbearing of Doct. wrong doing but the patient-bearing also of wrong offered the first is Omnem iniuriae illationem abhorrens an vtter Cic offic detestation of all wrong doing To this are men tied by the law of nature Homo naturae obediens homini nocere non potest Idem Ibid. If we conforme our selues in obedience vnto nature wee cannot offer any violence one man to an other The other Aug quaest 83. quaes 31. is Honestatis causa rerum difficilium voluntaria ac diuturna perpessio A noble entertainement of a good cause though we suffer for it eyther in Christ as all good Christians for hereunto are yee called for Christ also suffered for vs leauing 1. Pet. 2. 21. vs an example that we should follow his steppes or for Christ as Martyres and confessors blessed in suffering for Mat. 5. 10. Righteousnesse sake aequo non iniquo animo willingly and Aug de pat cap 2. innocentlie for this is thankes worthie if a man for conscience toward God endure griefe suffering wrongfully 1 Pet. 2. 19. and that because First Hee will not take Gods office out of his hands to Reasons worke his owne reuenge for vengeance is mine and I will repay sayth the Lord. Rom. 12. 19. Secondly He waiteth patiently Gods leasure in hope at last to be deliuered Say not thou I will recompense euill but Prou. 20. 22. waite vpon the Lord and he shall saue thee Thirdly Though hee bee not for the present deliuered yet he is resolued that the afflictions of this present time are not Rom. 8. 18. worthy of the glory that shall be shewed vnto vs. Fourthly In the interim he possesseth his soule by patience Luke 21. 19. is master of himselfe and calmeth natures outrages He that is slow vnto anger is better then the mighty man Pro. 16. 32. and hee that ruleth his owne minde is better then hee that winneth a Citie Fiftly Hee knowes not what good his example may doe Ye haue heard of the patience of Iob and haue knowne what end Io. 5. 11. the Lord made When man by persecution goes about to trouble thee Vse or the deuill by temptation to seduce thee or God by his crosse to proue thee take heede Greg homil 35. First Ne contra mala proximi pertrahatur mens ad retributionem mali least thou thinke vpon