Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	work_n	work_v	write_v	138	4	5.3337	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09268	The period of the Persian monarchie VVherein sundry places of Ezra, Nehemiah and Daniel are cleered: extracted, contracted, and englished, much of it out of Doctor Raynolds, by the late learned and godly man William Pemble, of Magdalen Hall in Oxford. Published and enlarged since his death by his friend, Richard Capel.	Pemble, William, 1592?-1623.; Capel, Richard, 1586-1656.; Rainolds, John, 1549-1607.	1631 (1631)	STC 19582; ESTC S114347	63,361	88

the Asse c. And therefore when the creature that is a necessary creature is in danger of receiving any notorious dammage that may make it unserviceable for man did they break the Sabbath if they did worke to save it No The Sabbath was broken except they did worke Neither is it any thing to say we must rather let our hay and corne fall into and lye in the suddes and accept therein the chastisement of our sinnes What and perhaps famish And must wee suffer our Oxe to sticke in the mire as a rod from God What not lift the poore Oxe out And yet a man that is rich feeles no losse in an Asse or a sheepe In mercy then to the poore creature wee must let all lye and see it done It is a conclusion held on all hands That an house on fire is warrant enough for a whole Parish to lay about them on the Sabbath day to quench it And is not water as unmercifull an element as fire Yea to preserve life man did fight and flee on the Sabbath day and did well Then wee conclude That in mercy to the creature to preserve it in mercy to our selves to preserve that which doth preserve us in good liking and in both to shew our obedience to God worke at any bodily worke wee must on the Sabbath and are free Nehemiahs case lay not in such exigents and therefore Nehemiah did like himselfe in reproving and reforming Nothing is to be concluded against what I have said out of that in Exodus That in harvest they were to cease on the seventh day I have read an answer That this was a priviledge of that Nation that they had a Wri● of protection against all Inundations As God undertooke for them during their Iourney up to the anniversary Feasts to keepe all well and safe at home the while So the promise of the former and latter raine in season was a peculiar to the Israelites But what needes this sith a reconciliation is at hand that this prohibition is to be construed with the exception still of necessity Tremellius a Iew by nature is of the mind that by very Talmud dangers of life though not evident were cause enough for a Iew to worke vpon the Sabbath day And Lyra another Christian of the same Nation writing on the very words of the Law is plaine that for all the words of the Law it was lawfull to doe those workes which could not well be deferred to the next day nor done the day before He saith not which could not simply bee deferred but which could not well be deferred His meaning is in casualties as he himselfe cals them A maine observation out of the words of Nehemiah is touching the persons with whom Nehemiah is sayd here to contest Our last and best Translation reads it Nobles I have read that it were fitter to translate it Freemen And this is to beare out an Opinion that even among the Iewes a servant did not sinne in working on the Sabbath day in case his Master command him As though Nehemiah had contested with all and with onely Freemen and that therefore the servants were in no blame Navarrus to helpe this his Opinion puts in two Clauses of exception One is That the servant is to heare one Masse the other that the Master doe not enjoyne him worke on the holy day in contempt If hee doe then the servant is rather to dye the death than to worke at his Masters command CHAP. XIX A word of the Argument and then more at large of the proofe of the Argument Say the word did signifie Masters which it doth not yet I deny the Argument He contested with the Masters therefore the Masters onely were in fault And the reason why I deny it because I find it granted that the servants would have rested with thankes if they had not beene constrained to worke What needs then to urge the servants to doe that which of themselves they would faine doe The Masters were chiefe in fault therefore hee contests with them The Masters had in their power to reforme all therefore Nehemiah like a wise and just Prince deales with them Hee was a Magistrate and his businesse being not for correction of what was done but for reformation that they might doe so no more whom in reason should hee speake unto but the Superiours mend them mend all The servants would come in of themselves if they would not the Masters had power to force them to it whether they would or not Mee thinkes then it is an argument to be pitied to fall from the penne of any learned man and from this to conclude That the Servants did not sinne because in that sabbaticall reformation Nehemiah did contest with the Masters and not with them by name But what if wee prove out of this very Chapter That Nehemiah did contest with all Servants and all Looke but into the 15. verse and there wee reade that Nehemiah saw some treading wine-presses on the Sabbath day and these are confessed to be Servants and bringing in sheaves and lading Asses as also wine grapes and figges and all manner of burdens which they brought into Ierusalem on the Sabbath day All these or the most of these I am sure were Servants For who used to beare burdens but the Servants And were not these in fault Else why did Nehemiah contest with them Hee was to deale wisely and justly The Text saith That hee testified against them and therefore not onely the worke was done by them but a sinne was committed by them As good an Argument as the former might have arose to inferre That onely Servants were in the sinne because he testified againsts the Servants and not the Masters by name But the thing wee looke is not to be denied and that is Because here ver 15. Nehemiah testified against the Servants that did beare burdens that therefore They did sinne For wee have it confessed that they would not have troden the wine-presses nor carried the burdens except their Masters had commanded them And therefore albeit their Masters did charge them to doe it just and wise Nehemiah did testifie against those Servants for those workes on the Sabbath day which workes they did in obedience to their Masters And out of this hee that hath halfe an eye may see that the Servants did sinne Hee did look besides the Booke then who did and durst write That Nehemiah did not reprove the Servants by whose employment and labour these things were done For the Text is expresse That Nehemiah did testifie first against them The Servants that did tread the Presses and beare the Burdens ver 15. and then the Nobles ver 17. Once more from the very Text in hand I prove That Servants as servants were in the same sinne with their Masters though not in the same point and degree of sinning I say in the sinne as sinne to shut out all cavill For 't

year of his Kingdome of Persia but of his Monarchy when he had conquered Babylon Now how long he reigned after his Conquest precisely we cannot say Dan. 10.1 we read of The third year of Cyrus and some Chronologers think he lived not much above five or sixe yeares longer T is sayd The Lord stirred up the spirit of Cyrus There be that say that Cyrus was converted because he is called The Lords annoynted and his Servant But Saul was the annoynted of the Lord yet none of the best men or of the best Kings Hee that doth looke over the stories of Cyrus shall find that hee lived and dyed a meere Heathen And the Prophet Isay cap. 45.4 saith in the name of God That Cyrus had not knowne him And therefore it was in respect of his office and the worke the Lord did designe him to though he never were really anoynted with oyle as Saul and David were I say in regard of his place and this great worke of the Lord in his hand he was called The annoynted of the Lord. Out of which we may see that the Lord doth many times doe great and famous matters for his Church by the hands of wicked men And their divinity is not sound who hold the contrary Tenet It was the mighty worke of God to bring this wise and great Prince in the very first entrance into his Monarchy before things were fully setled to dismisse so great so united a people as the Iewes were into their owne Country with such a faire and ample patent as hee did they being held among the Barbarians a People given much to insurrection But God must and will have his wayes take place There is no resisting of his will by any The will of men must goe after his decree Which decrees of God manifested no lesse than 170. yeares before did not leave this fact of Cyrus contingent but made it necessary They write that he was made to see the Prophecy of Isaiah where he finding his very name so long before he was borne was thereby moved to this great worke That might bee a perswasion but the cause we see was because the Lord by a potent worke of his spirit stirred up the heart of Cyrus to send forth so gracious an Edict And yet we must not thinke that this his being made acquainted with the will of Gods decrees gave to this his Act the Nature of Obedience Obedience being properly an act of ours when wee doe obey the will of Gods command he by it imposing on us and requiring of us the worke as a duty In the first of Kings 11. Ieroboam had it cleered to him that Gods will was hee should be King over the tenne Tribes yet because it was a will of Gods decree not of his cōmand as of a duty to be done by him he goes among Divines for an intruder and an usurper in and for that fact of his 'T is Obedience when wee obey a divine precept but not ever when wee follow a divine instinct 'T is a worke belonging immediately and onely to God to worke effectually on the Will and thus to stirre up the heart of a man Kings hearts are in Gods hands This shewes us that nothing that is once appointed by God in his worship say it be after used in Idolatrous worship as these vessels were can be defiled but it may must returne to 'ts ancient use and bee had in the worship of God againe Whereas wee reade 2. Kings 24.13 that Nebuchadnezzar did cut in pieces all the Vessels of gold which Solomon K. of Israel had made in the Temple of the Lord The meaning is That hee did curtaile as it were the Temple For 't is plaine hee did reserve those Vessels whole For Belshazzar did after drinke in them Dan. 5.2 And here wee finde that they were restored and brought backe to the house of God againe This Shazbazzar the Prince of Iudah was Zerubbabel called so in Chaldaea Iunius denies it but our English Annotations and that of Deodat's in the Italian doe with more likelihood affirme it He was by the King ordained head Conductor of those of his Nation who would be willing to returne Thus God kept the seignorie and the chiefe staffe of Authority in the line of Iudah No length nor change of time can eate out and breake off the decrees of God CHAP. V. This Chapter containes a list of such as returned to Ierusalem at the first going up and chiefly of those who offered presents for the reedifying of the Temple of the Lord. IN the numbers you may finde some differences from that Catalogue wee have Neh. 7. As for example Here v. 5. the Sons of Arah are said to be 775. There v. 10.652 Reconcile the places thus 775. gave their names in Babylon that they would returne only 652. mentioned in Nehemiah came up into Iuda●a the rest changing their mindes or dying by the way And where Nehemiah hath more it might be by joyning with them in the way The Answere that is made I thinke is sound That sith in Ezr. 2. the summe of the Principals of the whole Bodie that returned besides their followers were 42360. But now reckon we the numbers of Iudah and Benjamin by the pole which are punctually set downe Ezr. 2. and they come short of the totall summe a matter of 12000. Now these 12000. are those of other 10. Tribes besides Iudah and Benjamin Wee reade that so many went over of other Tribes to Rehoboam that as 't is said His Crowne was strengthened by them and many of Israel came over to Asa and in Hezekiah's dayes sundry of Ashur Zabulon and Manasse joyned themselves with Iudah And who can doubt but that in Captivity being Countrey-men in forreigne parts much of the 10. Tribes incorporated themselves into the two Tribes And no other but this is the meaning of that fift ver of the first chap. of Ez. Then rose up the chiefe of the Fathers of Iudah and Benjamin with all them whose spirit God had raised to goe up That is saith Deodate all those of other Tribes according as wee reade 1. Chron. 9.3 In Ierusalem dwelt of the children of Iudah and of the children of Benjamin and of the children of Ephraim and Manasse who no question in the Captivity for very conscience and Religion joyned themselves to Iudah By Province our English Annotations meanes Iudaea but Iunius and Deodate doe seeme to mee with more reason to understand by Province Babylonia that is saith Iunius those who inrolled their names in Babylonia called here a Province saith the Italian because the other Israëlites were dispersed in sundry other provinces Zerubbabel was son of Salathiel borne in Babylon and accordingly he had a Babylonian name He was a Chiefe in the first yeare of Cyrus and we find in sacred Story that hee lived to see the building of the Temple about the