Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	abel_n	cry_v	earth_n	1,664	4	6.0303	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01533	Gods parley vvith princes with an appeale from them to him. The summe of two sermons on the 3. last verses of the 82. Psalme; preached at Sergeants-Inne in Fleet-Streete. By Thomas Gataker B. of D. and pastor of Rotherhith.	Gataker, Thomas, 1574-1654.	1620 (1620)	STC 11658; ESTC S102921	92,716	94

praiers and supplications of such Surge Deus Arise ô God and Exurgat Deus Let God arise saith the soule of the poore faithfull oppressed And Surgam I will arise saith God for the oppression of the needie and the sighes of the poore And Surges Thou wilt arise saith the Psalmist to God and haue pity vpon Sion when the time is once come And Surget He will arise saith the Prophet of God and st●… vp to giue sentence for his poore oppressed people The iust man crieth saith the Psalmist when hee is thus oppressed and God he●…th him How can he doe otherwise Marke our Sauiours owne argument If importunate clamour preuaile with the vniust Iudge that neither regardeth man nor feareth God shall not God much more auenge his owne elect ones that crie day and night to him for the wrong that is done them and the right that is denied them I tell you saith our Sauiour and he is truth it selfe that speaketh it though he forbeare long yet at length he will doe it Yea suppose they doe not crie themselues they sit downe by it and thrust their mouths in the dust swallow their griefe with silence and beare that burden with patience that God hath called them to vndergo and endure praying rather to God for those that persecute and oppresse them then either expostulating with them or exclaiming against them or making solemne appeale and complaint to God of them They need not Resipsaclamat The thing it selfe doth it whether they doe or no. The very hire of the Labourers that is with-held from them it selfe crieth saith Iames and the crie of it as well as of the persons themselues entreth into Gods eares As the bloud of Abell from of the earth so the very timber and stone from the building that is founded vpon falshood and built vp with bloud crieth for vengeance to heauen And not from the sinnes of Sodome onely that filthy stie but from the sinnes of Nineueh too that bloudy shambles where lies and robbery roust and oppression and iniustice harbour doth a loud crie ascend and appeare before God And can God doe lesse then regard and take notice of this crie No his owne nature will not endure that he should doe otherwise For first God is a most iust God yea he is iustice it selfe He is originally iust essentially iust so iust that he can no more cease to be iust then hee can cease to be God Being so iust he cannot but loue iustice Iustus Iehova quae iusta sunt diligit The iust Lord saith the Psalmist loueth that that is iust Louing iustice he cannot but hate and abhorre all iniustice and all vniust ones Each thing naturally hateth that that is contrary to it own nature Thou louest righteousnesse and hatest iniquitie And Those that loue violence he abhorreth from his heart But as there is no impiety to that impiety that is committed in Gods sanctuary so there is no iniustice to that iniustice whereby men amiddes the lawes sinne against Law and doe iniustly in the very seate and sanctuary of iustice Then which what can be more abominable in the eies of any iust man and much more then of him that is most iust and iustice it selfe Should not the Iudge of the whole world doe iustice saith Abraham Or can he doe lesse in a case of such iniustice as this is Againe God is a mercifull God no lesse mercifull then iust And therefore cannot but heare the crie of the oppressed and take vengeance on vnmercifull men It is the argument that God himselfe vseth by Moses Vex not nor oppresse the widow the Orphan nor the poore they are my Clients that I haue taken into my protection If you doe when they crie to mee I will certainely heare them for I am mercifull and I will slay you with the sword so that your wiues shall be widowes and your children Orphans Awake ô Lord to visite saith the Psalmist Et ne sis misericors and be not mercifull to those that transgresse malitiously A strange kinde of praier that the Spirit of God should intreate him not to be mercifull who cannot be but most mercifull being mercy it selfe But we must know that euen this also it is a point of mercy to be mercilesse to vnmercifull men When an ouer-mild Ruler was sometime commended for a very good man How can he be a good man said one that is alike milde to good and bad So here how should God be a mercifull God if he should shew mercy on those that are vnmercifull to others No Blessed are the mercifull saith our Sauiour for they shall obtaine mercy Shew mercy and haue mercie shew it thou to others and thou ●…halt haue it at Gods hands But whoso denieth it to others debarreth himselfe of it For there shall be iudgement without mercy to those that doe not shew mercy In a word God if he be naturally mercifull as he is mercy it selfe then as he loueth mercy in man mercy pleaseth him saith the Prophet so he hateth vnmercifulnesse toward man and therefore cannot but doe iustice in the behalfe of those that are cruelly and vnmercifully dealt with So that whether we regard the praier of Gods Spirit which cannot but preuaile or the wrongs of the oppressed that crie aloud in Gods eares or the nature of God who is iustice it selfe and can endure no iniquitie is mercy it selfe and must needes then abhorre crueltie it cannot be but that at length he must arise and redresse all such abuses though for a while he may seeme to sit still and forbeare The Vse whereof concerneth either the oppressed or their Oppressors The oppressed it teacheth patience For is there a God that will doe them right that endure wrong Then be patient my brethren and waite the Lords comming be patient I say and quiet your mindes for the comming of the Lord draweth neere If thou seest in a Countrey the poore oppressed and iudgement and iustice perverted wonder not at it saith Salomon No why who would not wonder might some say to see iniquity set where iustice ought to be seated yea but be not vtterly dismaide yet in that regard but remember that There is one higher then the highest of them that regardeth it and there be those that be higher then they He when time shall be will iudge both the iust and the wicked by righting the one by reuenging the other As a man therefore that is ouerswaied with might and strong hand against right in some one Court yet is not out of hope nor out of heart so long as he hath liberty to appeale to some higher Court so be it he be sure of the equity and sincerity of the vprightnesse and integritie of the partie whom he is to make

a portion in Christ as the mightiest Monarke in the world either hath or can haue 3. Iure protectionis By right of preseruation and protection He preserueth the one as well as the other he prouideth for the one as well as for the other he protecteth the one as well as the other He preserueth and vpholdeth the one as well as the other For as his hand hath made them all so the soule or the life of euery liuing creature is in his hand and the brea●…h of all mankinde And be wee high or low rich or poore Wee all liue and mo●…e and haue our being in and by him He prouideth for the one as well as the other His prouidence extendeth it selfe vnto either As he made all men of one bloud to dwell on the face of the whole earth so hath he bounded out to each one his place of abode and he giueth as life and breath and being so all things else too vnto all As he sometime answered the beggerly Philosopher asking him whence he had all his store The poore man hath his pitance from no other hand then the rich man hath his world of wealth It is the same God that prouideth as well for the Pesant as for the Prince He protecteth the one as well as the other Yea he hath vndertaken more specially to protect as Princes so poore ones As Princes though they protect all their Subiects in generall yet are wont to vouch safe more speciall protection in some cases to some sorts so God the Protectour of all in generall hath yet more specially taken into his protection the poore the Widow the Fatherlesse the friendlesse the helples The poore saith the Psalmist committeth his cause vnto thee for thou 〈◊〉 the Helper of the Fatherlesse And The Lord is a refuge for the poore or as our Meeter well hath it the poore mans Protectour And He is the Father of the fatherlesse and the Widowes Iudge euen God in his holy habitation And therefore as he giueth Iudges his Deputies a speciall charge of such Defend the poore and the fatherlesse see that the afflicted and needy haue iustice deliuer the poore and the needy rescue them out of wicked mens hands So to all others he giueth a caueate concerning them to take heed how they wrong them Vex ye not any widow or poore fatherlesse childe And where ought is done contrary to this his inhibition he taketh speciall notice of it and threatneth in seuere manner to avenge it Thou seest it saith the Psalmist and viewest oppression and wrong to take the matter into thine hands And If you vex or oppresse any such saith God and they call or crie to mee I will not faile to heare them But I will draw neere vnto you to iudgement and I will be a swiftwitnesse there shall neede no further proofe nor pleading I heare and see all my selfe I see your wrong and heare their cries against those that vex and oppresse such and feare not me saith the Lord of hoastes I might adde a fourth right Ius glorificationis Of glorification He hath purposed and promised to glorifie as well the one as the other For he hath chosen the poore as to grace so to glory to be heires of his Kingdome Blessed be you poore ones so be you be poore in Spirit as well as poore in purse saith our Sauiour for yours is the Kingdome of heauen And as Augustine well reasoneth in an other case He that will giue them a Crowne will he deny them a crum So he that will make them Kings and Iudges will he not much more doe them iustice To conclude as he reasoned sometime for the body and the resurrection of it the body that God himselfe at first fashioned that he quickned that hee adorned and advanced that he protecteth and preserueth that he hath redeemed by his Sonne that he hath sealed with his Sacraments whose puritie he desireth whose chastitie he delighteth in whose discipline hee approueth whose patience he prizeth how can he suffer it to perish vtterly that is so many waies his So may we reason for the poore oppressed and Gods righting of their wrongs Those that God hath created and that in his owne image hath redeemed with a price of inestimable worth doth in fatherly manner daily preserue and prouide for hath taken more specially into his protection is purposed to make one day coheires with his Christ how can he choose but doe them iustice and right all their wrongs that are in so speciall manner so many waies his That which may serue briefly to admonish as all others so those especially that be in place of authority and iudicature to take heed how they contemne or wrong their poore brethren in regard of their pouerty and penurie and meane estate in the world or how in fauour of any great one that oppresseth or opposeth them they either deny or delay to doe them right Since the poore are part of Gods portion as well as the richest as the greatest and may haue as good part in God as they Say of the poore man therefore that appeareth before thee as Iob sometime of his seruant I may not contemne him be he neuer so meane The same God that made mee made him too yea the same Christ that redeemed mee redeemed him too He is made of the same mould that I my selfe am he ●…eareth the same image of God that I my selfe doe And He that either oppresseth or reproacheth the poore he wrongeth his Maker he that oppresseth or reproacheth him hee wrongeth his Redeemer Yea he that oppresseth or reproacheth him wrongeth his Protectour It is a wrong to the Prince for any man to meddle with those whom hee hath vndertaken to protect who will not suffer such wrong therefore to go vnreuenged it were against his owne honour Remoue not the auncient bound saith Salomon nor encroach vpon the fields of the Fatherlesse For their Redeemer is mightie though they be feeble themselues and he will maintaine their cause against thee And againe Rob not the poore because he is poore neither oppresse the afflicted in iudgement For the Lord himselfe will plead their cause and he will spoile the soule of such as spoile them If one hane busines before you be he himselfe neuer so meane that hath the Princes protection or that belongeth to some Great-man my Lord Duke or my Lord Marquesse how charily will you be sure to cary your selues in his cause how wary of doing him the least iniustice that may be You make full account to heare of it againe if you doe otherwise But euery poore oppressed one that repaireth to you for reliefe and redresse of his wrongs that resorteth to your seates as to Gods Sanctuary for succour he is a Sanctuary man hee is one that belongeth vnto God God hath speciall interest