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	lord_n	year_n	2,888	5	4.9547	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73023	M. Perkins, his Exhortation to repentance, out of Zephaniah preached in 2. sermons in Sturbridge Faire. Together with two treatises of the duties and dignitie of the ministrie: deliuered publiquely in the Vniuersitie of Cambridge. With a preface præfixed touching the publishing of all such workes of his as are to be expected: with a catalogue of all the perticulers [sic] of them, diligently perused and published, by a preacher of the word.	Perkins, William, 1558-1602.; Crashaw, William, 1572-1626.	1605 (1605)	STC 19706.5; ESTC S123485	128,687	352

the first cause of his feare his owne and his peoples pollutions It followeth And mine eyes hath seene the King and Lord of Hostes THe second cause of the Prophets feare and astonishment is He san the Lorde who then appeared in glory vnto him not that hee sawe the substance of God for that is invisible and incomprehensible but his glory Nor the fulnesse of his glory for that cannot be endured but a glimse of it nor that with the eies of his body in ordinary manner but in a vision wherein how farre the eyes of his body were vsed neither the Prophet expresseth nor wee can well conceiue The meaning then is In a vision hee sawe such glorie and Majestie as hee knewe there was an extraordinary presence of the Lord of hostes who is the King of glorie at whose sight and thought of his presence instantly his conscience is smitten with feare for his own infirmities and the pollutions of his people Wherein let vs first of all obserue the connexion and dependance of these two causes one vpon another for as they are both ioyntly the cause of his feare so one of thē is in a sort the cause of another he feareth because of his own and his peoples sinnes and because he sawe the Lord but why is he afraid to see the Lord the cause thereof is his owne and their sins without which he would neuer haue beene affraid but rather haue gloried to see the Lord but his conscience checking him for some defect of dutie in his calling therfore he trembleth at the least glimse of Gods glory Here let vs marke the ground of his reason which is this That man that is in his sinnes is not able to stand in the presence of God this is a generall and certaine truth the reasons of it are First the contrarietie betwixt God and the nature of sinne it being the onely thing which offends him which prouokes his wrath and iust displeasure therefore as a subiect cannot but be much amazed if he hap to come into the kings presence with any thing about him which the king hates or cannot abide to see so a man cannot but be extreame astonisht if hee knowe himselfe to bee in Gods presence with his sinnes which Gods soule hateth Secondly sin makes a man indebted to God for as the Lawe tyeth him first to obedience so if he sin and faile in that it bindes him to punishment and the more a man sinneth the deeper is he in Gods debt If then in this world a man willingly indures not the sight of him in whose debt hee is what maruell though a poore sinner tremble at the presence of God to whom he hath forfaited soule and all Thirdly sin is that which prouoketh God to 〈◊〉 therefore a sinfull man feareth the presence of God as a traitor the face of the Prince or a malefactor of the Judge For these causes a wicked man endures not Gods presence Now Gods presence hath diuers degeees First God is present to our coscience when we thinke of him 2. He is present when wee name him or heare him named or mentioned by others and these are the surthest off Thirdly God is neerer vnto vs in the presence of his Ordinances as his Word and Sacraments and publike seruice in the Congregation Fourthly there is a most apparant and sensible presence of God which shall bee at the last Iudgement when all men shall stand before him in his immediat presēce to receiue their iudgement Now all these presences of God are hatefull to a wicked man for the first a wicked man by his good will neuer thinkes of God and if sometime a thought of God like lightning flashes in his minde presently he quencheth it as being a most vnwelcome and burdensome thought vnto him therefore saith Dauid The wicked is so proud he careth not for God neither is God in all his thoughts Nay God himself is so little thought on by them that they will willingly thinke of nothing that might bring GOD into their thoughts as namely Gods great works of his wonderfull Iudgements of whom the same prophet saith in the same place Thy Iudgements are farre aboue out of his sight As if hee had said hee labours to set them farre from the eye of his minde that hee may neuer haue occasion to thinke of them nor on God by them That this is true for his thoughts ' I haue endeuored thus to proue by Gods owne testimonies because thoughts cannot be discerned by man But alas for the second that is for his wordes that 's too apparant in the sight of all men For obserue it and you shall neuer see a wicked man by his good will haue God in his mouth vnlesse it bee to abuse his name by swearing or blasphemie nor willingly doth he heare any other man talke or discourse largely of God or of his greatnesse and his Iustice but such talke is tedious combersome vnto him and if hee cannot breake it off with other discourse then he sits as mute as a fish and inwardly either frets with anger or is tormented with feare All this is true in Faelix the Gouernour who whilst Paul discoursed of righteousnesse temperance and Iudgement to come The Text saith in the meane time he trembled And for the third we see daily wicked men endure not Gods presence in the Church for nothing is more troublesome vnto thē then many Sermons often praying and much receiuing of the Sacrament therfore they neuer come to the Church nor receiue ofter then the Lawe layes vpon them but further then that as the Psalmist saith they neuer call vpon God But as for the last that they feare and abhorre aboue all they wish in their hart it may neuer be And therfore S. Paul makes it a token of a true beleeuer and a holy man to loue and looke for the appearing of Iesus Christ Whereupon it followeth that euē so it is a signe of a wicked man to feare the last iudgement to wish it might neuer be And when it comes indeed they see they cannot escape it what thē do they Euen cry to the mountaines fall vpon vs and to the hils couer vs and hide vs from what from the presence of God so fearefull and so hatefull is Gods prsence to a sinfull man Besides these there is another way whereby God sheweth his presence and that is by extraordinary reuelation of his glory immediately which was vsual in the old Testament as here to the Prophet but now is not to bee expected But how terrible that is to the sinfull nature of man appeares in this place for if the Prophet a most holy man whose conscience accused him but of a fewe and small sinnes yet thus cryes out amazed affrighted at the reuelation of some part of Gods glory alas how would they be terrified with it

some for tradse-men some for men some for women but repentance is for all without which it may bee said of all and euery one of age not one excepted No Repentance no saluation These Sermons being in my hands and not deliuered to mee from hand to hand but taken with this hand of mine from his owne mouth were thought worthy for the excellencie fit for the generallity of the matter to be offered to the publique veiwe I haue also other workes of his in my hands of which being many I confesse my selfe to be but the keeper for the time taking my selfe bounde to keepe them safely to the benefite of Gods Church of whose treasure vpon earth I make no questiō but they are a part and I hartily desire you my godly friends all other faithfull Christians to solicite the Lord in prayer for me that I may faithfully discharge my self of that great charge which in this respect lyeth vpon me and that his grace and blessing may be on mee and all others who are to be imployed in this seruice wherein had the Lord so pleased wee could heartily haue wished neuer to haue bin imployed but that his life might haue eased vs of the labour and that as I begin with this so I or some other better able which I rather desire may goe forward vndertaking the weight of this great burthen and not faint till he haue made a faithfull account to the Church of God of all these Iewels deliuered to our trust And now these first fruites of my labours in another mans vineyard as also all that hereafter doe or may follow I humbly consecrate to the blessed Spouse of Christ Iesus the holy Church of God on earth and namely to the Church of England our beloued mother who may reioyce that she was the mother of such a sonne who in few yeares did so much good to the publique cause of religiō as the wickednesse of many yeares shall not be able to weare out But first of all and especially I present the same vnto you my very worsh and Christian friends who I must needes say are very worthy of it in many respects 1 For the matter it selfe which is repentance my selfe being able to testifie that you are not heares but doers ripe in knowledge rife in the practise of repentance insomuch as I dare from the testimonie of my conscience and in the word of a minister pronounce of you that as you haue heard and knowne this Doctrine of repentance so blessed are you for you doe it And 2. for him who was the author hereof whose mouth spake it from the feeling of his soule whose soule is now bound vp in the bundle of life I know and cannot in good conscience cōceale the great delight you haue alwaies had in the reading of his bookes the reuerend opinion you had of him liuing and how heauily and passionately you tooke his death and departure therefore to cheare you vp in want of him I send you here this little booke his owne childe begotten in his life time but borne after his death obserue it well and you shall find it not vnlike the father yea you shall discerne in it the fathers spirit and it doubts not but to find entertainement with them of whom the father was so well respected And for my selfe I spare to rehearse what interest you haue in me al my labours it is no more then you worthily deserue and shall haue in me for euer you are the fairest flowers in this garden which in this place I after others haue planted for the Lord or rather God by vs And two principall pearles in that caowne which I hope for at the last day from the Lord my God whose worde at my mouth you haue receiued with much reuerence and with such profit as if I had the like successe of my labours in others I should then neuer haue cause to say with the Prophet I haue laboured in vain spent my strength in vaine but my iudgement is with the Lord. my work with my God And if I knewe you not to be such as take more delight in doing well then in hearing of it I would proue at large what I haue spoken of you yet giue me leaue to say that which without open wrong I may not conceile that beside your rare knowledge and godly zeale to religion and other duties of the first table to God himselfe your charity pitty to the needy distressed Christians at home and abroad your mercifull dealing with them who are in your power your beneuolence to learning and namely to some in the Vniuersitie doe all proclaime to the world those your due praise which I well knowing your modesties do spare once to name neither would I haue said thus much were it not for this cold and barren age wherein wee liue that so when our preaching cannot moue yet your godly examples might stirre vp Pardon me therefore I pray you and think it no wrong to you which is a benefit to Gods Church But goe forward in the strength of the Lord your God hold on in that happie course you haue begun bee faithfull vnto the end the Lord will giue you the Crowne of life faithfull is hee which hath promised who will also doe it proceed good Sir to honour learning in your selfe and others and religion especially which is the principall learning and proceed both of you to practise religion in your own persons and in your family hold on to shine before your family and amongst the people where you dwell in zeale and holinesse hold on hereby still to shame popery to stop your enemies mouthes and to honour that holy religiō which you professe to gaine comfort of good conscience to your selues assurance of eternall reward and lastly to encourage me in those painefull duties which lye vpon me for I openly professe that your religious zeale and loue of the truth with māy other good helps are principal incouragements in my ministry especial motiues vnto me to vndertake the charge of publicatiō of so many of the workes of this holy man deceased as may not in better maner be done by others But I keep you too long from this holy exhortation following I therefore send you to it it to you and from you to the Church of God for I dare not make it to bee priuately yours and mine wherein the whole Church hath interest as well as we It was preached in the field but it is worthy to be admitted into our hearts I found it in the open field but vpon diligēt view finding it to bee Gods corne and a parcel of his holy and immortal seed therefore I brought it home as good corne deserues And as it is Gods corne so in you I desire all holy christians to lay it vp in Gods garners that is in their hearts and soules And thus committing this little volume to your reading the matter

carry Gods word is pure thercfore purely to be thought vpon and to be deliuered Then let all that are Gods Angels and would be honoured as his Angels and Embassadors thinke it no lesse reason to doe the dutie of Gods Angels least as many men mar a good tale in the telling so they take away the power and maiestie of Gods word in the manner of deliuering it The second vse concernes the ministers also are they Gods Angels therefore they must preach Gods word in the euidence demonstration of the spirit of God for he that is Gods Angell the spirit of that God must speake in him Now to speake in the demonstration of Gods spirit is to speake in such a plaines and yet such a powerfulnes as that the capacities of the simplest may perceiue not man but God teaching them in that plainesse and the conscience of the mightiest may feele not man but God reproue them in that powerfulnesse That this is so appeares by Saint Paul If a man prophecie aright saith the holy Ghost the vnlearned or vnbeleeuing man comes in hee thinkes his secret faults are disclosed and laid open he thinkes all men see his nakednesse and doe reproue him for it he therefore falls down and saith surely God speakes in this man In which words obserue an admirable plainesse and an admirable powerfulnesse which a man would thinke coulde not so well stand together First plainnesse for whereas the vnlearned man perceiueth his faults discouerrd it followeth necessarily he must needes vnderstand and if an vnlearned man vnderstand it then consequently it must needes be plaine Secondly powerfulnesse in that his conscience is so conuinced his secret faults so disclosed and his very heart so ript vp that he saith certainly God speakes in this man This is the euidence and demonstration of Gods spirit It is thought good commendation before the world when men say of a Preacher surely this man hath showne himselfe a proper scholler of good learning great reading strong memory and good deliuery and so it is and such commendation if iust is not to be contemned but that that commends a man to the Lord his God and to his owne conscience is when he preacheth so plainely to the capacitie and so powerfully to the conscience of a wicked man as that he thinkes doubtlesse God is within him Art thou therefore an Angell of God then magnifie the spirite of God and not thy selfe in thy preaching of his word The next vse is for the hearers and they are here taught that if their Ministers bee Angels sent them from God then are they to heare them gladly willingly reuerently and obediently gladly and willingly because they are Ambassadors reuerently and obediently because they are sent from the high God the King of Kings and doe deliuer his embaslage God saith the people must seeke the Lawe at his mouth and good reason for if the lawe be the reuealed will of God and the Minister the Angell of God then where should they seeke the will of God but at the mouth of his Angell The reason therefore followeth well in that place they should seeke the Lawe at his mouth for hee is the messenger of the lord of hosts and this must all Christians doe not onely if their Doctrine be pleasing vnto them but though it crosse their corruptions and bee quite contrary to their dispositions yea though it bee neuer so vnsauory and harde vnto nature yet in as much as it is a message from thy God and King and the teacher the Angellor messenger of that God therefore both hee and it must be receiued with all reuerence and with the very obedience of the heart and soule And this is the cause why a conuenient reuerence and honour is to be giuen of all good Christians euen to the persons of Gods Ministers especially when they adorne their high calling with a holy life euen because they are Angels of God Saint Paule teacheth that women ought to be modestly altired in the congregation because of the Angels it is not onely because the holy Angels are present and alwaies beholders of our seruice of God but euen because the Ministers which are Angels and messengers sent from God are there delinering their message and Embassage receiued from God And thus we haue the first title giuen to the Minister he is an Angell An Interpreter Secondly hee is an Interpreter that is one that is able to deliuer aright the reconciliation made betwixt God and man I say not the author of that reconciliation for that is the godhead it selfe nor the worker of this reconciliation for that is the second person Christ Iesus nor the assurer or ratifier of it for that is the holy Ghost nor the instrument of it for that is the glad tidings of the gospell but I say he is the interpreter of it that is first one that can open and explane the couenant of grace and rightly lay downe the meanes how this reconciliation is wrought Secondly one that can rightly and iustly apply those meanes for the working of it out Thirdly one that hath authoritie to publish and declare it when it is wrought and by these three actions hee is Gods Interpreter to the people Then hee is also the peoples interpreter to God by being able to speake to God for them to lay open their wants and nakednesses to confesse their sinnes to craue pardon and forgiuenesse to giue thankes in their names for mercies receiued and in a word to offer vp all their spirituall sacrifices vnto God for them and so euery true Minister is a double interpreter Gods to the people and the peoples to God In which respects hee is properly called Gods mouth to the people by preaching to them from God and the peoples mouth to God by praying for them to God and this title sheweth how great glorious a calling this ministery is if it be rightly conceiued Now then for the vse of it First if euery true Minister must bee Gods Interpreter to the people and the peoples to God then hence wee learne that euery one who either is or intends to be a Minister must haue that tongue of the learned whereof is spoken in Esay 50. 4. wher the prophet saith first in the name of Christ as he that is the great Prophet and teacher of his Church and secondarily in the name of himselfe and all true Prophets while the worlde endureth The Lorde God hath giuen me a tongue of the learned that I should knowe to speake a word in season to him that is wearie where note the wearie soules or troubled conscience must haue a word in season spoken to him for his comfort and that cannot bee spoken without the tongue of the learned and lastly that tongue of the learned must bee giuen of God Now to haue this tongue of the learned which Esay speakes of what is it