Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	king_n	law_n	lord_n	4,135	5	3.8427	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05417	Two sermons one preached at Paules Crosse December 20. By Roger Lea Master of Arts, of Iesus-Colledge in Cambridge: and preacher at S. Leonards Shorditch, in Middlesex, by London. Another preached in Paules-Church, Decemb. 26, being S. Steuens day, by Iohn Squire, Master of Arts, of the same Colledge: and preacher of the same parish	Ley, Roger, b. 1593 or 4.; Squire, John, ca. 1588-1653. Sermon preached in Pauls church upon Saint Stevens fay. 1618. aut	1619 (1619)	STC 15569; ESTC S103084	38,824	74

with indefatigable nimblenesse and it is their pastime to take paines for blood So these sage Pharisies who another time would pace in a plaine roade as the old greeke did climbe the craggie mountaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would haue thought that little way had cost them great labour Now so soone as they sent their game 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they ranne they ranne vpon their pray If they take so much paines to runne on vs vse let vs take as much paines to withstand their shock Let vs carefully arme our selues with the breast-plate of righteousnesse and the sword of the Spirit Let vs labour for intelligience to know the Scriptures for innocence to practise the Scriptures Thus if we haue illumination in our heads and sanctification in our hearts wee shall be Barricadoed and Palizadoed against their furious careere They shall runne on vs as the hounds doe on the horned stagge and as the horse on the armed pikes they runne to their owne death to their owne destruction Wicked men may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They may runne on vs on euery side but in the name of the Lord we shall destroy them Finally that it may appeare that they were armed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap a pe that their whole Body might be imbrued in blood they set to their Hands also many hands many hands to make lewde worke First they forced his body out of the citty then his soule out of his body the text saith they cast him out of the citty and stoned him In both as lawlesse as they were Barbarous in the first they offended against their owne law their owne law was Deut. 17.50 that they should haue beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they should haue brought him not cast him out of the citty In the second against the Romane law as they themselues confessed Ioh. 18.31 It is not lawfull for vs being vassels to Rome to put any man to death But they acted both in a franticke tumult the President politickly permitted fire to come from Millo to consume Abimelech and reciprocally from Abimelech to consume Millo that a rebellious people might deuoure one another the President with coniuence closed his eyes against this and such like law-lesse vproares Where we cannot but take notice of another property of Persecuters doct Their malice is vnlimited no law can represse them In the text to worke their vengeance they regard neither the law of Israel nor that of Rome but desperately infringe both the one and the other And indeed the grand-persecuter 2. Thess 2.8 Antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawlesse vsurper Dauid did experience this qualitie from Persecuting Saul against the law of nature for hee was his kinseman against the law of the nation for he was his King against the law of Matrimonie for he was his Father against the law of Religion for he confessed Dauid to be more righteous then himselfe yet against all law did he prosecute his lawlesse persecution Wee may easily conceiue the cause Persecuters haue their eies blood-shot they sacrifice to their malice what the old Gaules did to Esus and Teutatus Lactant. 1.21 cruorem humanum the goare of men Blood seeleth vp their eyes they cannot they will not see heauen nor earth and therefore like the vniust Iudge Luk. 18.2 they feare neither God nor man No Law can binde them no bonds can restraine them From these premises vse conclude with a rare reconciliation we may expect from Rome if our reconcilers proiect might be imbraced What Law can protect vs from Persecution If we dare imbrace with Ioab feast with Absolon sleepe with Iaell and marry with Simeon and L●ui then may we be reconciled to Rome But as for Lawes vowes others promises protestations c. Such bonds they can breake them as Sampson did his cords with an easie nimble dexteritie And they haue reason for it propter bonum ecclesiae for the good of the Catholike cause it is a resolued case by a religious councell fides non est seruanda cum hoereticis it is lawfull to ruine heretikes by any gracelesse lawlesse meanes But I trust God will not permit vs to betray our selues into the hands of those blood-seeking blood-sucking persecuters Concerning the manner of their persecution execution how they stoned him I his point hath beene so sufficiently searched into by the learned and laboured sermon of my predecessour in this place on this day last yeare that I may truly say he hath not left one stone for my labour vnremooued Trusting therefore that your memory is somewhat answerable to his labour I will passe it beeing assured that I cannot passe him Though the time be Christmasse yet the point shall be a Passe-ouer I will omit tautologies Thus from these fiue points haue ye heard how these Persecuters were armed for blood at all points Now suppose ye see them in their Campur Martius trooped out to giue the terrible on set The Seene lyeth at Hierusalem and without the walles thereof their Aceldama the Place where they acted this bloodie tragedie was without the cittie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cast him out of the citty saith my text This point is like Rebeckaes wombe Gen. 25.23 it doth twinne obserue here two things First the Nature of persecuters Secondly the reward of persecuters It is the Nature of Persecuters to pretend equitie and law for their persecution doct 1 These Persecuters in and law for their persecution These Persecuters in the text pleade the very same The Place without the cittie the law did prescribe Deut. 17.5 the Action to stone the Blasphemer that law did permit it Leuit. 24.16 Crimes most lawlesse must be countenanced by the law notwithstanding This is no noueltie Christ foretold long since that some should thinke therefore all should say that they did God seruice in klling his seruants Ioh. 16.2 that it was aequum bonum that their Persecution was according to law and equitie And Christ felt in himselfe what hee foretold to others nos legem habemus we haue a law and by that law he ought to die Ioh. 19.7 Which pious probleme hath since beene spit out of the mouth of Machiavell himselfe to seeme religious is profitable saith he but to be religious is cumbersome Diuels therefore will ch●nge themselues into Angels of light and that Diuellish Persecution may put on the appearance of Angelicall equitie they plead the Law for it this is the Nature of Persecuters Mee thinkes vse this may coole our Salamanders who delight to liue in the fire of the Law Euen both the quarrelsome cli●nt and the c●nning Cou●seller the first bringeth suell and the other breath to maintaine that fire which hath consumed many an house in our little Island Yee doe but what is Law is that a Law for ●our ooings what if the extent of Law may put a stone into thy hand Wilt thou Oh will thou Braine Steu●n and ruine

yeares of men after the flood were strangely altered euer from 950. to 110. in some succeeding ages Sinne is the cause of all this Tyrants that rule enioy their kingdomes but a while as histories can testifie For because their vices and cruelties are most vntollerable they are soonest ended And vngodly men they liue not out halfe their daies the Lord hath said it and God performeth it when they are an impediment to his worke when their iniquity cannot be endured although it be not alwaies so For he worketh diuersly as he sindeth occasion sometime he smiteth sometimes he suffereth his prouidence being not tied to any limits But sinne according to the nature of it worketh a man to his end and still playeth the part of a destroyer If this be so let vs be carefull to auoide it and carefull to amend it make an end of sinne before God make an end of you For know this where iniquity is Gods hatred followeth and will cut down that which displeaseth him with a finall confusion Yet sinne is of that nature that it desires to be continuall the delight of it coueteth to bee euerlasting when a man is taken captiue and wonne to carnall bewitching pleasure he wisheth to dwell there without ceasing or interruption How vnequall then is vice in the proceeding for although it make an end of the sinner it will make no end of it selfe Hence it is that repentance is deferred and suffereth so many procrastinations till a man finde a fitter time a better inclination of his heart within a more conuenient opportunity without so making his transgression to continue Hence is it that the euill seruant saith my master doth defer his comming therefore he smites his fellow seruants and goeth on with a presuming boldnesse And will not forecast his heauy euents nor consider that although his master deferres his comming yet he commeth after his deferring and at last will end his enterprises with vnwelcome issues And to what purpose shal the world spinne out an vngodly third when this fatall stroke shall cut it off what fruite shall a man expect from a falling tree Pleasure and content beeing once changed become more sorrowfull euen as a mans sorrow being changed is so much more pleasant Alas this end is that which reacheth not sinne alone but for our sinnes cuts off all that this earth can yeild The principall matters of a mans estate that he desireth to get together for his soule to rest on by lawfull and good proceeding his end will cut him short of a full fruition and make his desires lame in his greatest purposes This did Seuerus the Emperour truly see and finde by true experience who hauing passed through many aduentures at last died in our land ouerladen with troubles weighing with himselfe what his life had beene he broke forth into these speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue beene all that might bee and now am nothing the better This end is that which ouerturneth all and will giue a foule wound to the fairest member of our earthly happinesse The second is an end of perfection For the Lord hath so tempered his heauy blow with mercy that the good shall gaine by the fall that God which consumeth others shall perfect them And for this end the whole world may expect Rom. 8. verse the 21. The creature shall be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God And S. Paul speaketh of himselfe and the other Apostles not onely the creatures of the world but we doe groane within our selues waiting for the adoption to wit the redemption of our body Here in earth the seruice of God is not absolute but in part ioyned with many infirmities the reward also of true obedience is not seene so that the imperfection of things present seemeth to require a future accomplishment Here wee stand by faith and our faith is wrought by hearing and reading the word of God Now although hearing of good newes be some comfort and the reading of a letter doth somewhat reioyce the heart that declareth the state of an absent friend yet these are not like the present fruition of the thing desired So when the Lord dealeth here by the sacred Gospell the comfortable tidings of peace and ioy Yet because it is but in hearing it seemeth to point out at something beyond for the nature of words are only to signifie or to resemble another thing besides themselues by representing somewhat that lyeth hid So then if in this life our state doth lie in hearing to shew that we are farre of neither yet attained to our full expectation Our end shall be an end of accomplishment to perfect that which before did want full perfection Againe hearing is for this life seeing is for the next in enioying a happy and blessed vision a mans fight is the most noble sence of the fiue therfore that must be the guide or rather the instrument that is reserued to conueigh the blessed gifts of the other life that the things which are most perfect in themselues may be deriued to vs in the most perfect manner Wherefore you see that because our religion hath not all the fulnesse that so worthy a cause requireth Our end shall be an end of perfection to finish those hopes and to make vp those breaches that doe keepe vnder the minde and doe here restrame it in some sort Secondly the vices of this world doe crie out for an end that wickednesse may not vaunt it selfe but that a better estate and a more perfect condition may beare the sway And indeede the vices of this world doe proclaime an end of perfection For what infinite idolatry doth euen since the world stood and at this very day ouer-spread the face of the whole earth How doe base surfets and riotous excesse abound How doe oathes breath forth without any reuerence or regard of him that is named What oppression and biting of poore men doth passe with haughtinesse and pride Can wee now thinke that the iust God can euer endure that these should euer stand Yea and flourish also and out braue his Maiesty No surely hee will bring matters to a better passe and set things in a right order by a iust gouernment we must expect an end of perfection Thirdly and lastly as our religion doth require an accomplishment and as the vices of men that are against religion doe require a reformation so our morall vertues that doe not immediately concerne Gods worship but are vsed as good meanes and helpes for it and the ordinary things that are either for necessity or for ornament of this life they are here so full of want that they seeme to groane for a redresse to be better seated by a happy end Our knowledge and vnderstanding whereby we comprehend the deepe mysteries of God and the hidden qualities of his workes is full of doubt and difficulty as we haue it in this life Solomon that did wish it