Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	punishment_n	sin_n	sin_v	1,923	5	9.5821	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34898	A cabinet of spirituall iewells wherein man's misery, God's mercy, Christ's treasury, truth's prevalency, errour's ignominy, grace's excellency, a Christian's duty, the saint's glory, is set forth in eight sermons : with a brief appendix, of the nature, equity, and obligation of tithes under the Gospell, and expediency of marriage to be solemnized onely by a lawfull minister ... / by John Cragge, M.A. ...	Cragge, John, M.A.	1657 (1657)	Wing C6783; ESTC R4552	116,039	199

which are two the one young Samuel revealing who by this occasion received primam tonsuram his first unction to prophecy the other is old Eli who like Sexagenarius de ponte as his bodily so his spirituall eyes grew dim for 1 Sam. 3. 1. The word of the Lord was pretious in those daies there was no open vision Secondly we have the thing revealed which is either the sin or the punishment of sin sin either the father Eli's for not correcting and chastising his sons or the sin of his sons Hophni and Phinehas who being Priests of the Lord 1 Sam. 2. 12. were sons of Beliall knew not the Lord by their rapine made men abhor the daily sacrifice 17. lay with the women that assembled at the dore of the Tabernacle of the Congregation 22. The punishment of sin either threatned first by a man of God not otherwise named 1 Sam. 2. 27. secondly by Samuel himselfe that the Lord would cut off the whole family of Eli from the priesthood and that the iniquity of his house should not be purged with sacrifice nor offering for ever 1 Sam. 3. 14. Or executed in the fourth Chapter for thirty thousand of the Israelites were put to the sword the whole Camp scattered Hophni and Phinehas the Priests slain the Ark of God taken captive by the Philistims the Wife of Phinehas hearing of it fell into the pangs of childbirth and was delivered of a Son calling his name Ichobod the glory is departed from Israel and so expired and at the relation of the messenger Eli being ninty eight years old fell back from his chair and brake his neck Thus the whole Family was dysastered rarò antecedentem scelestum deseruit pede poena claudo Seneca Punishment and shame like a blood-hound alwaies pursues sin at the heeles the Ark was taken the Army routed the Priests slain Phinehas his Wife perished in the after-pangs Eli brake his neck Hence observe that sin is the deserving cause procuring the ruine and calamity of Church and State Cities and Families Sin it is that infects our purest aire that damps our richest mines that poysons our sweetest dainties that laies thornes in our softest beds of down that undermines Palaces pulls down Crowns shakes Thrones and ruinates Kingdomes that sets all mortall Wights at opposition heat against cold cold against heat winter and summer light and darknesse moysture and drought in arms one against another That the whole world is become a boyling furnace of contradictions where man is the mettall the body is the drosse which must first be burned by the refining fire of death before the soul can become pure gold fit for the heavenly Sanctuary For the proof of this hear Jeremie's lamentation Lam. 3. 39. Wherefore is the living man sorrowfull Heaven and earth answers his Interrogatory with a soul 's sad Eccho Man suffereth for his sins Come on further and see all Creatures Angells Men Beasts Plants Elements Heavens in sorrowes discord sighing out the sad Epitaphium of mans mortality 42. We have sinned and rebelled therefore thou hast not spared thou hast covered us with wrath and persecuted us thou hast slain and not spared Rom. 6. 23. The wages of sin is death As tooth for tooth eye for eye hand for hand one talent for another so death is a deserved reward for sin death first seizing upon the body while we live by the canker of corruption and mortality bringing at the length death of the body by dissolution and all this hatched and brooded under the Cocatrice sin Come on and travail with St. Paul to Corinth 1 Cor. 11. 3. For this cause saies he many are weak amongst you and sick and many sleep For this cause that is for the poyson of sin the canker of corruption in generall for spilling of our Saviour's blood piercing his side nailing his feet unworthy receiving of the holy Sacrament in particular Are sick that is feavours boyle you consumptions waste you plague and pestilence devour you And many sleep sleep in an everlasting Lethargy and apoplexie of death never to be awaked before the last doom Many that Biers are become restlesse Peripateticks the Spade and Mattock tyred the Sextons still digging the Graves still gaping passing-Bells without any stop or period confounding the language one of another the Church-yards more peopled then the Theaters Mista senum ac juvenum densantur funera no sex nor age nor young nor old are spared but are made a subject for death to read mortalitie's lecture upon This made David complain that his bones waxed old and that his moysture was turned into the drought of summer Psal 32. made him houle and cry that his daies were consumed like smoak his bones were burned as hearth withered like grasse he was become like a Pelican in the wildernesse or a sparrow on the house top Ps 102. This made Job complain that his griefe was heavier then the sand of the sea that the arrowes of the Almighty were within him that the poyson had drunk up his spirit the terrours of God had set themselves in array against him Job 6. This makes all Mankinde rot as a Pomgranate shiver as a Potsheard splinter as a Venice Glasse corrupt as a standing Pool and vanish into ashes like Sodom's Apples And the reason of all this is because the justice of God requires it sin is daily in the view of his all-piercing eye sends up cries aloud into his holy ear piercing through the clouds for revenge importuning his vindicative hand to whet his glittering sword to feather his arrowes to make sharp the point of his spear to wash his footsteps in blood And then shall not he that hath called his footstool the Earth and his throne the Heavens to witnesse and hath sworn by himselfe the greatest that sin shall not passe without revenge shall not he be just Besides this consider all Creatures as daily Oratours that miserably complaining put up their petitions to him The higher House the suburbs of Heaven sits drooping the Sun is turned into blood and eclipsed the Stars unsnuffed burn dim within the socket of their sphears their naturall force abated their influence impaired all waxes old as does a garment and saies that sin is the cause The aire is stifled with the poysoned breath of meteors and insteed of comforting the inhabitants of the earth is become a stage of prodigies and terrours flying Dragons amaze blazing Stars as Beacons of astonishment affright Thunder with her loud Canon-shot makes roaring the impetuous fury of the Bolts brings death the Clouds in time of need are barren in time of harvest intoxicate the earth with deluges no dew sometimes but mildew no light but lightning no blast nor gale of winde but blasting and saies that sin is the cause The sea roules the windes blow unmercifully the waves rage impetuously all things are troubled unnaturally which makes the Leviathans roar and the fishes die and saies that sin is the cause The earth quakes

that we must be as strict to our selves as to others The seventh that we condemn sin as well in friends as foes The eighth that it oppose it selfe against the sins of the Mighty The ninth that it be joyned with compassion The tenth that it be desirous of admonition The eleventh that it be fervent in Gods Cause The twelfth that it be constant in all estates These are the twelve Signes of zeal through which Christ Jesus the Sun of righteousnesse moves in the Zodiack of our souls I 'le say no more but seal up my discourse with that which our Saviour does to the Church of Laod●cea Be zealous And if thou wilt but observe the Lesson given this Church thou shalt have the reward of all Churches Be zealous and thou shalt eat of the tree of life in the midst of the paradise of God with the Church of Ephesus Be zealous and thou shalt not be hurt of the second death with the Church of Smyrna Be zealous and thou shalt eat of the hidden Manna with the Church of Pergamus Be zealous and thou shalt have power over many Nations and be as a morning Star with the Church of Thyatira Be zealous and thou shalt be cloathed in white raiment and have thy name writ in the book of life with the Church of Sardis Be zealous and thou shalt be made a pillar in the temple of God and have the name of God written on thee with the Church of Philadelphia Be zealous and thou shalt sup with Christ and sit with him upon his throne with the Church of Laodicca And thither by prayer I recommend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached at a Generall Assises in the Passion-Week The Text 1 Cor. 6. 20. For ye are bought with a Price therefore glorifie God in your Body and in your Spirit which are Gods THE words are an Enthymema containing two parts an Antecedent and a Consequent The Antecedent Ye are bought with a price ye are Gods The Consequent Glorifie God in your body and in your spirit The Arguments unfolded discover themselves to be three-fold The first is drawn from the worth of our Redemption Empti pretio ye are bought with a price The second from the Relation Jus patronatûs Ye are Gods The third from Induction of particulars In body in spirit In the Consequent is first a Duty Glorifie God Secondly the manner In body in spirit Because ye are bought with a price therefore glorifie God Because ye are bought both in body and spirit therefore glorifie him both in body and spirit For ye are bought with a price therefore glorifie God c. The main and cardinal Propositions to which every word may be reduc'd are three The first gathered from the Connexion and but implyed That we were lost and stood in need of a Redeemer or being bought The second that we are Redeemed or bought with a price Christs blood The third Because we are bought with a price therefore we must glorifie God in Body in Spirit These three shall limit our discourse at this time onely let them leave and finde you attentive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ye are bought This For i● like Janus double faced and looks back at the former Ye are not your own Here is the reason For ye are bought with a price Not our own therefore non ingenui sed servi not free-men but slaves servants bought of God and therefore not Gods before And is not this a wonder that Man who by Creation was Emperour of the whole Earth Admirall of the whole Sea Heir of Eden peerlesse Peer of Paradise should be owner of all and yet not his own He sold himselfe for sin as the Prophet saies and lost his freedome Amongst the Roman free-born as Justinian decreed si quis solvendo non esset if any man was indebted beyond the pitch of his estate he might sell himselfe as a slave to pay the debt Man when he was free and ought nothing but service to his Soveraigne sold himselfe for nothing and was not this a misery but for an Apple Even small things when they are commanded require no small obedience which aggravates the sin But if he was not his own was he not Gods own owne by Creation owne by preservation A Subject that by treason enslaves himselfe is still a Subject and what if not Princes are like Categories each chiefe in their own Predicament An exile may live in another Orbe and lose his first Alliegance But God is supream Moderator of all Angells and Men his Servants Devills his vassalls can lose nothing whose are all things Yet he is bought of God bought as a Son redeemed as a Saint of him to whom he belonged before as a Creature by whom he was condemned as a Judge For in this sense if he had not sold himselfe from God what need he have been bought We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivered with a strong hand saies the Evangelist and if delivered the strong and armed man Satan is conquered by Christ a stronger than he And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath redeemed us bought us with a price therefore we were in bondage before Nature does nothing in vain much lesse the God of Nature It was no small ransome that was but payed with the death of him that was the Lord of life I appeal to Man himselfe who was the Delinquent VVho can be so partiall in his own cause as not to confesse that in breaking the Covenant with an infinite Majesty we justly provoked against our selves an infinite Enemy in that we sinned against infinite Justice we were to be punished with infinite Judgment in that we abused infinite mercy we were not to be redeemed but with infinite Satisfaction Thus we lost our selves in sin Rom. 7. 14. were carnall and sold under sin O fond man for Esau's pottage Jonathan's hony-combe for Judas his sop to sell a Paradise here a Palme of Victory hereafter VVe count that Prince unwise that exchanged his golden Armour for brasen an Indian that will give a Pearl for a Glasse a pretious Jewell for a Chiua's dish Yet we sold Earth Heaven our selves God Grace and Glory for the price of Vanity and stood in need to be bought with a price our selves for we were not our own Not our own for God had forsaken us the Flesh had inveigled us Satan supplanted us the VVorld imprisoned us Hell threatned us Death tyrannized over us Thus were we lost and stood in need of a price Lost in Adam his first sin was ours by imputation lost by inborn corruption traduced by propagation lost again daily by actuall contamination Eve had but one Tempter in Paradise we three here as the three goddesses did Paris each promises fair the Flesh Beauty but paies with inficiam vos I will infect you The VVorld Riches but paies with deficiam vos I will fail you Satan Honour but paies with interficiam vos I will slay you Lord free us from

〈◊〉 〈◊〉 light easie supportable but glory is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavie weighty beyond all possible Epithite superlatively great a phrase able to challenge all the profane Writers in the world neither Sophocles his high buskin nor Demosthenes his lofty strain is able to come neer it Lastly it 's amplified by the act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it works forth which is as it were the Trutina or pin to turn the beam of the scales where affliction hath no more proportion to glory than the drop of a bucket to the whole Ocean or the dust of the ballance hath to a mountain This then may serve for a ground of comfort to every soul distressed with the tedious bitternesse of this life for short sorrow here we shall have eternall joy for a little hunger an eternall banquet for light sicknesse and affliction everlasting health and salvation for a little imprisonment endlesse liberty for disgrace glory In stead of the wicked to oppresse and afflict them they shall have the Angells and Saints to comfort and solace them in stead of Satan to torment and tempt them they shall have Christ Jesus to ravish and affect them Joseph's prison shal be turned into a palace Daniel's Lion's den into the presence of the Lion of the Tribe of Judah the three Children's hot fiery furnace into the new Ierusalem of pure gold David's Gath into the Tabernacle of the living God Obj. But shall every affliction bring the patient to the Kingdome of God shall the frenzie of Cain ter●our of Iudas horour of Achitophel trembling of Felix be turned into triumph Ans No afflictions to the wicked are like often baiting to some beasts which grow mad at the stake and makes them worse specially if the cause be bad It was a golden saying of St. Austin and I hope we are all of his minde Non ex passione certa justitia It 's not suffering that makes a cause righteous sed ex justitia gloriosa passio but its righteousnesse that makes sufferings glorious It was well observed by Saint Cyprian that the first Martyrs that suffered for Christ were Innocents and as well said Non supplicium sed causa facit Martyrem Not the punishment but the cause maketh the Martyr Who suffered more then the Cicumcelliones those Donatists in this Father's time and yet no Crown How many are there who when they are punished for their misdemeanours do lift up a hideous noise like Swine and cry out They are persecuted Hujus farinae of this leaven are our Ranters Quakers Levellers their language you know is persecution altogether and when they suffer for their opinions or rather disordered practises they are persecuted they say for their consciences as if every conceit were conscience every groundlesse opinion religion We must not measure the cause by the sufferings but the sufferings by the cause for unlesse a mans cause be good his conscience good and his carriage in some measure good too his sufferings will amount to no more then a condigne punishment unlesse the end crown all which makes St. Cyprian and St. Jero●● say That the Thiefe's suffering on the Crosse was turned to Martyrdom What if then in a good cause thus circumstanc'd our afflictions as in the Text be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many no single appellation but a compound of all cruelty nomen multitud●nis like the possessed that lived amongst the Graves her name is Legion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are many her Pavilion hung about with trophies of death fetters and whips racks and strapadoes halters and swords stakes and fire What if one affliction still treads on the heel of another and where the old went off new scenes of miseries have taken up their cues here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingdome that will recompense all It pitties me when I read what those Romans Cocles Mutii Curtii Decii what those Graecians the people of Marathonia Salamina Plataea and Thermopol● endured toget them a fading name upon earth that we Christians should not do as much or more for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kingdome of God a Kingdome in regard of the dignity of it of God in regard of the author and giver of it one Kingdome but the estates are two one Militant another Triumphant of Grace of Glory one in substance varying in degrees but not an earthly not a fading Kingdome but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God Herod was a King so was Ahab Jezabel was daughter wife mother sister to Kings and yet still afflicted Alexander wept when he had all the Crowns and Scepters in the world piled as it were at his gates that there were no more to be subdued Godfrey of Bollene refused to be crowned at Jerusalem with a Crown of Gold where our Saviour was crowned with Thorns 'T is only this Kingdome of God that can wipe all tears from our eyes Go then a pilgrimage to this holy Land Heaven is feisable and more easie to be attained then an earthly Kingdom here we cannot all be Kings there are not Kingdoms enough but lo in Heaven there is none under the degree of a King And in this Kingdome Revel 21. the Metropolis or chiefe City is of pure gold the walls of Jasper having twelve foundations of twelve pretious stones twelve gates made of twelve pearles every gate of severall pearl The streets of the city paved with gold interlaid with pearls and diamonds The light of this city is the splendour of Christ himselfe in the midst thereof from whose throne issues a river of water as clear as crystall to refresh the city and on both sides of the banks there growes a tree of life bearing continually twelve kindes of fruit Into this city no darknesse nor any unclean thing shall enter Now afflicted soul tell me thou that wouldst upon earth have wondered with the Queen of Sheba at Solomon in his royalty at the Grand Sultan going to his Seraglio at the Pope in his Procession tell me how thou wilt wonder and glory to see that wonderfull glory that neither eye hath seen ear hath heard nor hath entered into the heart of man Which glory God of his mercy bring us all unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Preached the fourth day of June 1656. at the Funerall Obsequies of James Parry Gent. The Text 1 Sam. 3. 18. And Samuel told him every whit and hid nothing from him and he said It is the Lord let him do what seemeth him good HEre we have a divine Oracle sent not from Daphne or Delphos but from the Tabernacle of God at Shilo wherein two things specially remarkable are couchant First Samuel's Revelation And Samuel told him every whit and hid nothing from him Secondly Eli's Acceptation And he said It is the Lord let him do what seemeth him good It is the Lord there is his humble confession Let him do what seemeth him good there is his patient submission In the former branch is considerable first the Persons