Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	private_a	zeal_n	zealous_a	26	3	8.4503	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63068	A commentary or exposition upon the XII minor prophets wherein the text is explained, some controversies are discussed, sundry cases of conscience are cleared, and many remarkable matters hinted that had by former interpreters been pretermitted : hereunto is added a treatise called, The righteous mans recompence, or, A true Christian characterized and encouraged, out of Malache chap. 3. vers. 16,17, 18 : in which diverse other texts of scripture, which occasionally, are fully opened and the whole so intermixed with pertinent histories as will yeeld both pleasure and profit, to the judicious reader / by John Trapp ...	Trapp, John, 1601-1669.	1654 (1654)	Wing T2043; ESTC R15203	1,473,967	888

can suck honey out of a flower so cannot a flye they should busie their eyes and regard the work of the Lord Isai 5.12 Psal 35.27 Ezek. 3.12 yea they should so consider the operation of his hand as to say sensibly Let the Lord be magnified Blessed be the glory of the Lord from his place God hath delivered me out of all trouble saith David and mine eye hath seen his desire upon mine enemies The Edomites stood looking on and laughing at the Israelites destruction Obad. 12.13 God saw this and it displeased him as he is wondrous sensible of the least indignity done to his people He therefore payes them home in their own coyn and promiseth his Israel that they shall rejoyce when they see the vengeance Psal 58.10 they shall wash their feet in the blood of these wicked ones become more cantelous by their just destruction Learn we hence First To have our eyes open upon the judgements of God whether general or personal that nothing of this nature passe our observation lest we incur the curse denounced Isa 5.12 and be made examples to others because we would not be warned by the example of others Lege historiam ne fias historiae Sodom and Domorrah are thrown forth as Saint Iude hath it for an example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 June 7. Ingentia beneficia flagitia supplicia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 2. suffering the vengeance of eternal fire And Herodotus saith That the ruines and rubbish of Troy are set forth for an example of this rule That National sins bring national plagues and that God greatly punisheth great offences Let him that looketh upon me learn to fear God These words were engraven upon the standing picture of Sennacherib after that God had by an Angel slain his Army and sent him back with shame to his own countrey as the same Herodotus testifieth Secondly Learn we how far forth we may look upon the overthrow of the wicked with delight viz. Not as our own private but as Gods professed enemies Not simply for their ruine but as it is a clearing of Gods glory and of our integrity Psal 9.16 1 Sam. 25.39 Not out of private revenge but pure zeal for God and his cause I say pure zeal for it is difficult to kindle and keep quick the fire of Zeal without all smoke of sinister and selfe-respects And ye shal say The Lord will be magnified c. Or The Lord hath magnified himself i. e. hath declared himself mightily to be a great King above all Gods by executing judgement upon these Grandees of the earth Exod. 18.11 and making out that In the thing wherein they dealt proudly he was above them H●nce it is that praise waiteth for God in Zion 1 Sam. 12.28 his Name is great in Israel He is sent unto as sometime Ioab sent to David to come and take the city of Rabbah to take the glory of all their deliverances and victories Not unto us Lord not unto us say they but to thy Name be the praise Hunniades would not own or accept the peoples applanses and acclamations Turk hist but ascribed all to God So did our Henry the fift at the battel of Agincourt Speed 799. where he won the day He would not admit his broken Crown or bruised Armour to be born before him in shew which are the usual ensigns of war-like triumphs He also gave strait order that no ballad or song should be made or sung more then of thanksgiving to the Lord for his happy victory and safe return c. Dan. 101 Polyd. Virg. lib. 19. So our Edward the third after his victory at Poictiers where he took the French King prisoner Anno 1356. took speedy order by Simon Arch-Bishop of Canterbury that eight dayes together should be spent in magnifying the Lord from the border of England From the borders of Israel Or from beyond the borders of Israel viz. thronghout the wide world The Saints have large hearts and could beteem the Lord much more praise and service then they have for him Psal 1.45.2 Psal 48.10 Psal 103. They would praise him infinitely and according to his excellent greatness filling up the distance as it were and calling in all the help they can get of Angels men unreasonable and insensible creatures as David did c. Verse 6. A son honoureth his father Heb. Will honour his father Nature teacheth him this lesson to reverence his father Pater est si pater non esset said the young man in Terence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl It is my father I must not crosse him Our parents are our houshold Gods said another heathen and to have all possible respect from us To God and our parents saith Aristotle we can never make recompence There is no nation so barbarous that acknowledgeth not this natural axiom A son must honour his father and a servant his master as Eleazar did Abraham the Centurions servants him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by being at his beck and check in all things Servus est nomen officii A servant is not one that moveth absolutely of himself but he is the masters instrument and wholly his saith Aristo●le and therefore oweth him all love reverence and obedience as if he were many Masters in one the word here used for Master is plural Now from this Principle in nature thus laid down the Lord tacitly accuseth them First Of Ingratitude for his great love to them evinced and evidenced in the former verses Secondly Of contempt cast upon him and his service as appeareth first by the application of that natural law confirmed by the custom of all countries If then I be a father c. As you commonly call me and claim me Ier. 3.4 Iohn 8.41 We have one Father even God And you have been long since taught Io to do by Moses and told by what right I come to be your Father though with an exprobration of your detestable undutifulnesse Deut. 32.6 Do ye thus requite the Lord Is not he thy Father and is not he by the same right and reason thy master too that hath bought thee Hath he not made thee and established or preserved thee Hath he not more then all that adopted and accepted thee for his childe 1 Pet. 1.3 begetting thee again unto a lively hope by the resurrection of Jesus Christ from the dead unlesse thou be still in thy sinnes then the which thou canst not chuse unto thy self a worse condition All which considered what more equal then that I should have both love from thee as a father and fear as a master A mixture of both is required of all Gods children and servants that they yield unto him an amicable fear and a reverent love that they look at once upon his bounty and severity Rom. 11.12 and so call God Father that they spend the whole time of their sojourning here in fear that they fear God and his goodness

masters will Men are as loth to review their actions and read the blurr'd writings of their own hearts as School-boyes are to parse their lessons and false Latines they have made But as he who will not cast up his bookes his bookes will cast up him at length so those that will not consider their wayes and take themselves to task shall find that sparing a little paines at first will double it in the end and that the best that can come of this forlorne negligence is the bitter pangs of repentance Oh therefore that with Solomons wise man we had our eyes in our heads and not in the corners of the earth Eccles 2.14 1 King 6.4 And that our eyes were like the windowes in Solomons Temple broad inward that we might see our sins to confession so should we never see them to our confusion The Israelites confessed their murmuring and stubbornnesse when God sent evill Angels amongst them that is some messengers of his wrath and displeasure The Prophet Haggai here would have their posterity consider and better consider sith the hand of God was so heavy upon them and that he came against them as in were with a drawn sword how they might disarme his just indignation by a speedy reformation To which purpose he addeth Verse 8. Go up to the mountaine and bring wood .c Set upon the work and be serious build the Temple with like zeale as Baruc repaired the wall Neh. 3.20 acendit scipsum he burst out into an heat being angry with his own and others sloth and so finisht his task in a short time It must be an earnest upright and constant endeavour of reformation that must follow upon our sense of sin and feare of wrath or else all will be but mo●us aliquis evanidus as Calvin on the text hath it a very slash It will be but as prints made on water assoon as finger is off all is out It was certainly therefore an excellent saying of Luther though condemned for hereticall by Pope Leo the tenth Optima aptissima poenitentia est nova vita Amendment of life is the best repentance neither is there any wiser way to break off our sins then to practise the contrary duties He that repents with a contradiction saith Tertullian God will pardon him with a contradiction Thou repentest and yet continuest in thy sin God will pardon thee and yet send thee to hell Those that will have God to take pleasure in them as in his Temple to love them and come unto them and make his abode with them Ioh. 14.23 to dwell in them and walk in them as they did in Solomons porch and other walks and galleries about the Temple Zach. 3.7 to be glorified in them accounting himself to receive as it were a new being by those inward conceptions of his glory and those outward honours we do to his name they must go up to the Mountaine not of Lebanon though that was a pleasant and plentifull place Deut. 3.25 but of Heaven that Hill from whence comes their help and bring wood growing wood Cant. 1.17 living stones 1 Pet. 2.5 and build the house 1 Cor. 3.9 Eph. 2.22 laying faith for a foundation love for a covering having hope for a pinacle humility for a pavement c. washing it with teares sweeping it by repentance beautifying it with holinesse perfuming it with prayers hanging it with sincerity c. So shall Christ the King be held in the galleries Cant. 7.5 he shall covet their beauty Psal 45.12 and be held fast bound to them in the bands of pure affection and spirituall wedlock He will take pleasure in them as he did in those that prayed in or toward the Temple Deut. 12.11 1 King 8.29 as he did in Daniel that man of desires chap. 9.23 in David Gods corculum or darling 1 Sam. 13.14 in his Hephsibah or sweet-heart the Church Esay 62.4 called elsewhere the beloved of his soule or his beloved soule And he will be glorified in them by their spirituall sacrifices 1 Pet. 2.5 reasonable services Rom. 12.1 performed in spirit and in truth Ioh. 4.24 by some one of which God is more glorified then by all the actions of unreasonable or unregenerate creatures Verse 9. Ye looked for much and loe it came to little Spes in oculis luctus in manibus as Hierome here The hope of unjust men perisheth Prov. 11.7 etiam spes valentissima his likelyest hope as some render it he thinks himself sure as Esau did of the blessing but he only thinks so God cuts off the meate from his mouth Ioel 1.16 takes away his corn in the time thereof Hos 2.9 confutes him in his confidences which prove like the brookes of Tema Iob. 6.17 and serve him as Absaloms mule did her master his high hopes hop beadlesse as One phraseeh it It falleth out with him as with those perverse Israelites in the wildernesse made to tack about two and forty times after that they thought themselves sure of the promised land I did blow upon it i. e. I dispersed it with case By a like phrase for sense God is said Esa 25.11 to spread forth his hands in the middest of his enemies as he that swimmeth spreadeth forth his hands to swim and to bring down their pride together with the spoiles of their hands with greatest facility The motion in swimming is easy not strong for strong violent strokes in the water would rather sink then support In like sort God blasted their treasure or blew their hoards hither and thither he consumed their substance and cursed their blessings as Mal. 2.2 See the Note there why saith the Lord of hosts because of mine house that is wast c. Their sin of preferring their own private interests and self-respects before Gods work and service is here repeated and exaggerated as the ground and cause of all their calamities And all little enough to bring them to a sound and serious sight and hatred of their sins Such a deep kind of drowsinesse hath surprized us for most part that whereas every judgement of God should be a warning-peale to repent we be like the smiths dog who the harder the anvile is beaten on lyeth by and slecpeth the sounder Or like the silly hen which loseth her chickens one by one by the devouring kite and yet as altogether insensible of her losse continues to pick up what lieth before her This is to swelter and pine away in iniquity as if nothing could awaken men Lev. 26.39 and it is threatened last of all as worse then all their losses captivities c. A lethargy is no lesse deadly then the most tormenting disease Let ministers therefore by such forcible and quick questions as this in the Text and otherwise arrouse their hearers as they once did here their deare friends in the sweating sicknesse who if suffered to sleep dyed certainely that they may awake and recover themselves out of the snare of the devill c. It is

of the Lord so we read 2 Chron. 31.4 that is that they might not follow their callings heavily for want of maintenance but cherefully bend themselves wholy to the service of the Lord. And here as Ferus once wished for the Romish synagogue I would we had some Moses said He to take away the evils of the times non enim unum tantum vitulum sed multos habemus for we have not one golden calf but many So have we of these times cause to wish we had some zealous Nehemiahs and Hezekiahs to stickle and stand for Christs Ministers not defrauded of their due maintenance only a signe of gasping devotion but trampled upon by the foul feet of the basest of the people as the filth of the world and the offcouring of all things Tythes they say are Iewish but if Melchisedech tythed Abraham by the same right whereby he blessed him Heb. 7. and if tythes by all lawes of God Nature Nations have been hallowed to God as Junius and other modern Divines alledge and argue and lastly if things consecratd to Gods service may not be alienated out of case of necessity Pro. 20.25 Gal. 3.15 it will appear to be otherwise Or if tythes be Jewish and yet Ministers must have a maintenance Christ having so ordained 1 Cor. 9.14 and that both honourable 1 Tim. 5.17 18. and liberall Gal. 6.6 how else shall they be given to hospitality 1 Tim. 2.2 if they be not hospitable they will be despicable how will men satisfie their consciences in the quota pars the particular quantity they must bestow upon them The scripture speaketh only of the tenth part Sed manum de tabula Enough of this if not more then enough Verse 9. Ye are cursea with a curse Vuig ye are cursed with penury and scarcity of victuals according to Deut. 28.23 c. and so great was this peoples poverty that they were forced for food to sell not their fields only but their sons and daughters Neh. 5. They had pinched on Gods side and he had paid them home in the same kind they thought in the famine to have kept the more to themselves and they had the lesse for keeping from him that which was his A just hand of God upon all church-robbers for most part they are alwayes in want and needy their wealth melting away as snow before the sun and their fields of blood purchased with the spoiles of Christ proving as unfortunate and fatall to them as the gold of the Temple of Tholose did to Scipio's souldiers of which whoever carried any part away never prospered afterward What get men by such a detiny that shall prove their fatall destiny Say they leave the gold behind them yet they are likely to carry the guilt to hell with them Iem 5.1 2. yea to cough in hell as Latimer phrased it unlesse they make restitution to disgest in hell what they have devoured on earth as Austin Because Pharaoh faith the river is mine own therefore faith God I will dry up the river Ezek. 29.3 9. The Merchant that denyeth to pay his custome forseits all his commodities so here for ye have robbed me And therefore I have cursed you God never punisheth people but there is just cause for it could they but see it but that the are hardly drawn to as here and Esay 26.11 the root of the matter is in themselves as job speakes in another case the plague of their own hearts 1 King 8 38. procureth them all the mischief and may say to them as the heart of Apo●●●● us the tyrant seemed to say to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who dreamed one night that he was steaed by the Scythians and boyled in a caldron and that his heart spake to him out of the kettle It is I that have drawn thee to all this Let men therefore when under any misery lay their hand upon their heart thrust their hand into their besom with Moses they shall be sure to bring it out lepious let them turn short again upon themselves and say every man What have I done what evill have I committed or at least admitted what good have I omitted or intermitted Profane Esau beguiled of the blessing cryes out of his fathers store of his brothers subtlety not a word of his own prophanenesse in slighting and selling his birth-right he had forgot since he did eat and drink and went his way Gen. 25.4 The lerusalem-Paraphrast adds that he also despised his portion in the world to come and denyed the resurrection But this he never taketh notice of So Pompey beaten by Caesar out of the field blamed the divine providence for his ill successe when he should rather have faulted his own retchlesse security that he never considered into what place he were best to retire if worsted and especially his sacriledge not long before that defeat when he sackt Jerusalem and ransackt the Temple He might have considered what became a little before his time for the same offence of Alcimus 1 Maccah 9.54 55 56. 2 Maccah 3.24 25. and 4.39 41.42 and 5.15 16. and 13.4 8. and 15.30 34 Heliodorus Lysimachus Antiochus Menclaus and Nicanor all notorious Church-robbers and all hang'd u in gibbets as it were for example and admonition to all that should come after Sacriledge is a share saith Solomon Pro. 20.25 that 1. catcheth suddenly 2. holdeth surely 3. desroyeth certainly Cavete even this whole nation The disease was grown Epidemicall like that which Physicians call corruptio totius substantiae or that which he Prophet Esay also complaineth of chap. 1.5 6. The whole head is sick the whole heart is faint c. This sin of sacriledge was grown Nationall there was a conjuncture of all sorts in this wickednesse a rabble of rebels they were ripe for judgement yea though Gods judgements were upon them yet they persisted Neh. 13.18 and encreased wrath Ezra 9.13 God had smitten them but they sorrowed not Ier. 5.3 but to be revenged on him as it were for laying famine upon them they took away his tythes c. Verse 10. Bring ye all the tythes into the store-house All whether praediall or personall all and of every kind into the store-house the standing place for tythes as it is called Neh. 13.11 12 13. the tyth-barn as the Vulgar hath it that there may be meat in my house Tereph unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the English prey that there may be maintenance for my Ministers Cibus qui discerpi dividi disiribuiq polest enough not for themselves only but for to be distributed to those that are about them that they may not cat their morsels alone that they may not be slaves to others servants to themselves that they may not bite with their teeth and cry peace teach for hire and divine for money Mic. 3.5 11. that is be fain to maintain themselves with sordid and unworthy flatteries Balaam the false Prophet rode with his two men Num. 22.