Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	king_n	prince_n	1,915	5	5.6349	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09031	A plaine exposition vpon the whole 8. 9. 10. 11. chapters of the Epistle of Saint Paul to the Romans Wherein the text is diligently and methodically resolued, the sence giuen: and many doctrines thence gathered, are by liuely vses applyed, for the benefit of Gods children performed with much variety, and conuenient breuitie: being the substance of neere foure yeeres weekedayes sermons.: By Elnathan Parr, Bachelor in Diuinity, and preacher of Gods Word.	Parr, Elnathan, d. 1622.	1618 (1618)	STC 19319; ESTC S114074	348,782	462

much to answere for before God This is the bane of the Church and that the Diuell knowes well enough Diuision in Doctrine is Heresie this is not found among vs. Diuision in Rites is Schisme This is our disease Let such remember who breake the peace of our Church that an inueterate Schisme is Heresie For the obstinate Schismatike at length obtrudeth his fancie for an Article of the Faith A Church in diuision is like an house on Fire Quench and increase not this flame by thy brainelesse opinions It is like Rebecca troubled in her wombe with the striuings of two children of contrary dispositions Pitie the paines of thy Mother This sinne is so great specially authoritie being resisted that some haue confidently auouched it not to bee expiated by Martyrdome Chrysost If Constantine iustly blamed Alexander Socrates Schol. Eccl. hist l. 1. c. 4. for eager opposing Arrius whom he did confute much more may our Constantine finde fault with them which blame that which they can neither amend nor confutes Vse 5. The way to be rich in all grace is to aske it Aske and you shall haue he is rich to all that call vpon him he giues bountifully and casts no man in the teeth plead not thine owne deseruings thou must sue in forma Pauperis Beggers obtaine the rich are sent empty away Vse 6. Euery man desires to serue a liberall Master that hee may be preferred Serue God and thou shalt be made rich Why doest thou by Swearing Lying Whoring c. serue that beggerly master the Diuell that hath nothing to giue his followers but hell and euerlasting torments If God be thy Master thou art made for euer No maruell that Paul breakes out into such a Patheticall thankesgiuing because God entertained him into his seruice 1. Tim. 1. For as there is no fishing to the Sea so no seruice to Gods and the Kings Get into Gods seruice and when thou art in keepe thee there Deserue not to be cast out as Cain was lest thou sing the Prodigals Song How many hired seruants in my Fathers house haue bread inough and I dye for hunger There are two things to be done that we may keepe our seruice First to know our Masters will 2. To doe it and then as God was rich to Abraham for his Faith to Dauid for his zeale to Steuen for his constancie so will he be rich to thee As God is rich in mercy to the good so in iudgements plagues woes curses is he rich to all vngodly wicked men VERSE 13. a Ioel. 2.32 Act. 2.21 For whosoeuer shall call on the Name of the Lord shall be saued THat God is rich vnto all that call on him is here confirmed by a Testimonie out of Ioel. The occasion of Ioels speech was this There was a great famine in Iewry the Cause their sinnes the meanes First a great raine presently after Seede time after that a wonderderful drought Also God sent Grashoppers and Caterpillers c. which deuoured the little encrease which the earth afforded Farther hee threatneth them with forraine enemies and vpon this exhorts them to Repentance telling them that whosoeuer shall call on the Name of God shall be safe For in Zion that is the Church of God shall be deliuerance Pauls Argument is thus framed If whosoeuer call on God shall be saued then is God rich to all that call on him for no riches are comparable to saluation But the first is true Therfore the last In this verse are two things First the Duty Secondly the Euent The Duty Calling vpon God The euent Saluation Whosoeuer as before verse 11. Shall call vpon By this is meant Prayer which sometimes is taken for the whole worship of God Inuocare quasi ●…tus aut in se vocare Anselm Prayer is called Inuocation in Latine because it must be performed with the Inmost affections or as to call God into vs Or as the Greeke word signifies to call vpon another for helpe in extremitie And therefore Chrysostome well expounds it by Confession ioyned with Prayer For he which beggeth helpe of another confesseth his owne weakenesse and want The Name of the Lord. That is God himselfe whose infinite perfections no name can comprehend Yet God hath by certaine Names and Appellations notified himselfe vnto vs so farre as was fit for abilitie to vnderstand Some here vnderstand Christ the Name expresse Image and Character of his Father by whom we know God as wee know things by their names Shall be saued Not that our prayers deserue Saluation but because Saluation followes faithfull praying by the promise of God doctrine God will saue all such which call vpon him Act. 2.21 Psal 50.15 145.18 Vse 1. God is infinitely good who propounds conditions of saluation as easie to the poore as to the rich If hee had offered saluation on these termes as to build Churches Hospitals and to endow them c. Alas what should haue become of poore men But if thou beest not rich nor eloquent c. Yet if thou callest on the Name of the Lord thou shalt be saued Vse 2. Whosoeuer calleth vpon the name not of our Lady but of the Lord. How then comes it to passe that the Papists so much striue for Inuocation of Saints There is no example nor promise nor commandement for it in the Bible No threatning to them which omit it neither doe the Saints departed know our particular necessities or our hearts The Heathen Philosophers conceiued one chiefe god and diuers inferior and Vnder-gods as mediators by whom they might come to the chiefe God as by Noble men we come to the King This is one of their best arguments which Ambrose on the Romanes excellently propounds and confutes Amb. comment in 1. cap. Epist ad Rom. A certaine man Chemnitius exem Decr. Conc. Trid. par 3. de Inuo Sanctorum hauing vsed the helpe of some Noble men in a cause to his King and being maruellously delayed hearing by occasion a Bishop preach that wee must goe to God by the mediation of Saints Alas saith he if it bee in the Court of Heauen as it is in the Courts of Princes wee shall all haue but a cold suite of it Wee doe many times request particular men and Churches on earth to pray for vs because we haue commandement example and promise for it in the Word it being a ministery appointed for the Militant Church But that from hence I should pray to Angels or Saints departed followes not For first I doe not inuocate these as the Papists doe their Saints neither doe I desire that office vnlesse either face to face or by Letter or Messenger I acquaint them with my desire but there is no such entercourse betweene vs and the Virgin Mary or other Saints Ob. But they pray not to Saints to fulfill but to impetrate their desires A. This also is vnlawful it being a part of the Office of our Mediator

Horeb he goes for more safetie and to meet with the Lord. There passeth by him a mightie wind an earthquake and fire representations of Eliahs zeale But God was not in them Then comes a still voice to teach Eliah patience saying What doest thou here Eliah Eliah answered Lord I haue bene iealous for the Lord of hoasts complaining according to the words here vsed by Paul verse 3. In this storie it appeares that Eliah was a man subiect to infirmities as other men are being ouerheate in his passion his life being in danger by Iesabel yet his zeale in regard of the cause of it is exceeding commendable and for our imitation doctrine We are to be zealous for the Lord. So was Elias Moses Samuel Dauid as appeares in their stories Vse When thou seest God dishonored and religion troden vnder foote be not senslesse Would it not moue a man to see altars throwne downe prophets killed miracles take no effect as in Eliahs time Iames 5. ●7 Or now to see the Sabboth profaned the preaching of the Gospell contemned and many notwithstanding dayly admonitions to runne out some to drunkennesse some to whoredome some to pride c Surely we want an Eliah Whosoeuer hath but a dram of his spirit these things to him are as a dagger at his heart Meeknesse in our owne causes but in Gods zeale and earnestnesse become vs. Yet be not ouer zealous few I confesse are sicke of this disease ●et Elias was and we may be also for we are more sure we haue his passions then his grace Excesse of zeale is intollerable yea it hath bene found lesse dangerous to the Church when men haue come short of the due proportion of zeale then when they haue exceeded Auda Bishop in Persia in an excesse of zeale throwing downe a Temple of the Pagans was the cause that the King thereby insensed threw downe all the Temples of the Christians Theod. lib. 5. There are two things whereby we may discerne whether our zeale exceed due limits and bounds or no 1 If thou make thy selfe a partie so much is it in the wrong Elias was the more hot because his owne life was in danger So if there be a disordered person who hath prouoked vs then wee crie its pitie but he should be presented indited punished But when vnder a colour of zeale against sinne we reuenge our owne wrongs it s more passion then zeale Secondly Zeale should consume the faults not the persons of offenders if thine feeds on the persons not on the faults it s naught Quench it against the person inflame it against the fault Iames and Iohn would haue had the wicked Samaritans by and by to be consumed with fier from heauen but they are reproued by our Sauiour Luc. 9.53 And here Elias was somewhat faultie comming short of Moses and Samuell who made intercession for not against their people Eliah makes intercession against his people Moses and Samuell for them These rather then Eliah are to be imitated of Ministers It s a lamentable thing to see a father wringing of his hands ouer his child and complaining of his stubbornesse wishing he had neuer bene borne So it is very greeuious to heare an Eliah complaine to God of the stubbornesse of his people We are your fathers so liue you that we may haue no cause to sue against you either in the court of heauen or earth but rather to reioyce oueryou which we shall doe with much cheerefullnes praying for you if you forsake your sinnes and turne vnto God obeying his word If we in our prayers haue cause to complaine of you it will be vnprofitable to you for what followed Eliah his complaint The Lord speakes to him as if hee should say Eliah I see thou art in a moode well goe annoynt Hazael King of Aram Iehu King of Israel and Elisha Prophet in thy roome him that scapeth the sword of Hazaell shall Iehu slay and him that escapeth Iehu shal Elisha slay Of such force are the complaints of the Prophets and Ministers of God against their stubborne people as also are their prayers effectuall on the behalfe of such as beleeue and obey Now I beseech you presently to reforme your liues that wee may mutually ioyne together to blesse God you for vs and we for you that we may be all crowned together at the comming of Christ VERSE 3. Lord they haue killed thy Prophets and digged downe thine Altars and I am left alone and they seeke my life IN these words is set downe the complaint of Eliah more particularly in which are two things First the person to whom he complaines Lord. Secondly the matter of the complaint which is twofold First The killing of the Prophets Secondly The digging downe of Altars Both these aggrauated from the miserable estate of Eliah which appeared two waies first He is left alone in his owne opinion secondly They seeke his life also They not onely bellua multorum capitum the vulgar but Ahab Iesabel Nobles Commons and all from the highest to the lowest Especially Iesabel a diuellish and wicked woman who added to the Idolatry of the Israelites the abomination of the Sydonians and whose hatred against true religion was so great that it came into a prouerb such being called Iesabels Apoc. 2. Thy Prophets Thy is added for more detestation of the fact The Embassadors of a meane Prince are not to be wronged but they haue killed Thy Prophets Thine Altars An Altar was a building or Instrument of earth stone or other stuffe reared vp for the offering of Sacrifices Quest But what Altars means he God cōmanded that there should be no Altar in ordinary after the building of the Temple but at Ierusalem where only Sacrifices were to bee offered which is the cause that now the Iewes offer no sacrifices because they want their Temple Ahab could not come by the Altar at Ierusalem being out of his Kingdome What Alter then meanes Ahab Answ Some say that the signe is put for the thing signified and by Altars meant Religion which was by Ahab and Iesabel abolished But as the killing of the Prophets was a matter of fact so also I take this to be rather then of signification only They threw downe material Altars built in Abrahams Isaaks Iacobs Iosuahs and Samuels time before the Temple was builded and the Altars which were by Elias himselfe and other Prophets by speciall commandement after the building of the Temple set vp which were called afterward high Places and the good Kings of Iudah commended for pulling them downe 1. Kin. 18.4.22 Obiect Why should Eliah complaine of the doing of that by Ahab which done by others is commended Answ Those Altars remained as monuments of Gods worship and Elias complaines not simply against their demolishing but because it was done in despite of true Religion that no foot-step thereof might remaine to put the people in minde of the true God which if it had bin done in