Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	house_n	king_n	lord_n	6,100	4	3.9503	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11454	Ten sermons preached I. Ad clerum. 3. II. Ad magistratum. 3. III. Ad populum. 4. By Robert Saunderson Bachellor in Diuinitie, sometimes fellow of Lincolne Colledge in Oxford.; Sermons. Selected sermons	Sanderson, Robert, 1587-1663.	1627 (1627)	STC 21705; ESTC S116623	297,067	482

punishing one for another §. 23. Consid. 3. from the distinction of impulsiue Causes ariseth from a third consideration which is this That the children are punished for the fathers sins or indefinitely any one man for the sins of any other man it ought to be imputed to those sinnes of the fathers or others not as to the causes properly deseruing them but onely as occasioning those punishments It pleaseth God to take occasion from the sinnes of the fathers or of some others to bring vpon their children or those that otherwise belong vnto them in some kind of relation those euills which by their owne corruptions sinnes they haue iustly deserued This distinction of the Cause and Occasion if well heeded both fully acquiteth Gods Iustice and abundantly reconcileth the seeming Contradictions of Scripture in this Argument and therefore it will be worth the while a little to open it §. 24. The Impulsiue Cause what it is There is a kind of Cause de numero efficientium which the learned for distinctions sake call the Impulsiue Cause and it is such a cause as a quae principalem efficientem impellit ad efficiendum Keckerm 1. Syst. Log. 10. moueth and induceth the principall Agent to doe that which it doth For Example A Schoolemaster correcteth a boy with a rod for neglecting his booke Of this correction here are three distinct causes all in the ranke of efficients viz. the Master the Rod and the boyes neglect but each hath its proper causality in a different kind and maner from other The Master is the Cause as the principall Agent that doth it the Rod is the Cause as the Instrument wherewith he doth it and the boyes neglect the impulsiue cause for which he doth it Semblably in this iudgement which befell Iehoram the principall efficient cause and Agent was God as hee is in all other punishments and iudgements b Amos 3.6 shall there be euil in the City and the Lord hath not done it Amos 3. here he taketh it to himselfe I will bring the euill vpon his house The Instrumental Cause vnder God was c 4. King 9. Iehu whom God raised vp and endued with zeale and power for the execution of that vengeance which he had determined against Ahab and against his house as appeareth in 4. Kings 9. and 10. But now what the true proper Impulsiue cause should be for which he was so punished and which moued God at that time and in that sort to punish him that is the point wherein consisteth the chiefest difficulty in this matter and into which therefore wee are now to enquire viz. whether that were rather his own sinne or his father Ahabs sinne Whether we answer for this or for that we say but the truth in both for both sayings are true §. 25. Two sorts of impulsiue Causes God punished him for his owne and God punished him for his Fathers sinne The difference only this His owne sinnes were the impulsiue cause that deserued the punishment his fathers sinne the impulsiue cause that occasioned it and so indeed vpon the point and respectiuely to the iustice of God rather his own sins were the cause of it than his fathers both because iustice doth especially looke at the desert also because that which deserueth a punishment is more effectually primarily and properly the impulsiue cause of punishing than that which onley occasioneth it The termes whereby Artists expresse these two different kindes of impulsiue causes borrowed from Galen and the Physitians of a See Keckerm 1. Syst. Log. 10. called by Brulif Causa Dispositiua Excitatiua apud Altenst in dict Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be excellent and full of satisfaction if they were of easie vnderstanding But for that they are not so especially to such as are not acquainted with the termes and learning of the Schooles I forbeare to vse them and rather than to take the shortest cut ouer hedge and ditch chuse to leade you an easier and plainer way though it 's something about and that by a familiar example §. 26. explained by a familiar example A man hath liued for some good space in reasonable state of health yet by grosse feeding and through continuance of time his body the whilest hath contracted many vitious noisome and malignant humours It happeneth he hath occasion to ride abroad in bad weather taketh wet on his feete or necke getteth cold with it commeth home findeth himselfe not well falleth a shaking first and anon after into a dangerous and lasting feuer Here is a feuer and here are two different causes of it an antecedent cause within the abundance of noisome and crude humours that is a interìores dispositiones quae irritantur ab externis causis Melancthon causa dispositiua Brulifer causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the euident cause ab extra his riding in the wet and taking cold vpon it and that is Galens b Causa externa irritatrix Melancthon causa excitatiua Brulifer causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let vs goe on a little and compare these causes The Physitian is sent for the sicke mans friends they stand about him and in commeth the Physitian among them and enquireth of him and them how he got his feuer They presently giue him such information as they can and the information is both true and sufficient so farre as it reacheth they tell him the one cause the occasionall cause the outward euident cause Alas Sir he rode such a iourney such a time got wet on his feete and tooke cold vpon it and that hath brought him to all this That is all they are able to say to it for other cause they know none But by and by after some suruiew of the state of the Body hee is able to informe them in the other cause the inward and originall cause whereof they were as ignorant before as he was of that other outward one and hee telleth them the cause of the malady is superfluitie of crude and noisome humours rankenesse of bloud abundance of melancholy tough fleame or some other like thing within Now if it be demanded which of these two is rather the cause of his sicknesse The truth is that inward antecedent cause within is the very cause thereof although perhaps it had not bred a feuer at that time if that other outward occasion had not beene For by that inward hidden cause the body was prepared for an ague only there wanted some outward fit accident to stirre and prouoke the humours within and to set them on working And the parties body being so prepared might haue fallen into the same sicknesse by some other accident as well as that as ouer heating himselfe with exercise immoderate watching some distemper or surfeit in diet or the like But neither that nor any of these nor any other such accident could haue cast him into such a Fit if

desire endeauour of performing that Obedience we haue couenanted yet are they to be embraced euen by such of vs with a reuerend feare and trembling at our owne vnworthinesse But as for the vncleane and filthy and polluted those b Math. 6.6 Swine and Dogs that delight in sinne and disobedience and euery abomination they may set their hearts at rest for these matters they haue neither part nor fellowship in any of the sweet promises of God Let dirty c 2. Pet. 2.22 Swine wallow in their owne filth these rich d Math. 6.6 pearles are not for them they are too precious let hungry e 2 Pet. 2.2 Dogs glut themselues with their owne vomite the f Math. 15.26 Childrens bread is not for them it is too delicious Let him that will be filthy g Reu. 22.11 be filthy still the promises of God are holy things and belong to none but those that are holy and desire to be holy still For our selues in a word let vs hope that a promise being left vs if with faith and obedience and patience we waite for it we shall in due time receiue it but withall h Heb. 4.1 let vs feare as the Apostle exhorteth Heb. 4. lest a promise being left vs through disobedience or vnbeliefe any of vs should seeme to come short of it §. 19. The opening of the Thus much of the former thing proposed the mignifying of Gods Mercy and the clearing of his Truth in the reuocation and suspension of of threatned iudgements by occasion of these words I will not bring the Evill There is yet a Circumstance remaining of this generall part of my Text which would not be forgotten it is the extent of time for the suspending of the iudge I will not bring the Euill in his dayes Something I would speake of it too by your patience it shall not be much because the season is sharpe I haue not much sand to spend I will not bring the evill in his dayes The iudgement denounced against Ahabs house was in the end executed vpon it as appeareth in the sequele of the story and especially from those words of Iehu who was himselfe the instrument raised vp by the Lord and vsed for that execution in 4. King 10. a 4 King 10.10 know that there shal fall to the earth nothing of the word of the Lord which the Lord spake concerning the house of Ahab for the Lord hath done that which he spake by his seruant Eliah Which were enough if there were nothing else to be said to iustifie Gods Truth in this one particular That which Ahab gained by his humiliation was only the deferring of it for his time I will not bring the euill in his dayes As if God had said This wretched king hath prouoked me and pulled down a curse from me vpon his house which it were but iust to bring vpon him and it without farther delay yet because he made not a scoffe at my Prophet but tooke my words something to heart and was humbled by them he shall not say but I will deale mercifully with him and beyond his merit as ill as he deserueth it I will doe him this fauour I will not bring the euill that is determined against his house in his dayes The thing I would obserue hence is That § 20. 5. Obseruation that though it be some griefe to foresee the euils to come when God hath determined a iudgement vpon any people family or place it is his great mercy to vs if he doe not let vs liue to see it It cannot but be a great griefe I say not now to a religious but euen to any soule that hath not quite cast off all naturall affection to forethinke and foreknow the future calamities of his countrey and kindred a Herodot in Polyh Valer. Max. 9.13 Xerxes could not forbeare weeping beholding his huge army that followed him onely to thinke that within some few scores of yeares so many thousands of proper men would be all dead and rotten and yet that a thing that must needes haue happened by the necessitie of nature if no sad accident or common calamitie should hasten the accomplishment of it The declination of a Common-wealth and the funerall of a Kingdome foreseene in the generall corruption of manners and decay of discipline the most certaine symptomes of a tottering State haue fetched teares from the eyes and bloud from the hearts of heathen men zealously affected to their Countrey How much more griefe then must it needes be to them that acknowledge the true God not onely to foreknow the extraordinary plagues and miseries and calamities which shall befall their posteritie but also to fore-read in them Gods fierce wrath and heauie displeasure and bitter vengeance against their owne sinnes and the sinnes of their posterity Our blessed Sauiour though himselfe without sinne and so no way accessory to the procuring of the euills that should ensue could not yet but b Luk. 19.41 weepe ouer the City of Ierusalem when he beheld the present securitie and the future ruine thereof §. 21. yet it is some happinesse to be taken away before they come A griefe it is then to know these things shall happen but some happinesse withall and to be acknowledged as a great fauour from God to be assured that we shall neuer see them It is no small Mercy in him it is no small Comfort to vs if either hee take vs away before his iudgements come or keepe his iudgements away till we be gone When God had told Abraham in Gen. 15. that his a Gen. 15.13 15. seede should be a stranger in a land that was not theirs meaning Egypt where they should be kept vnder and afflicted 400. yeares lest the good Patriarch should haue beene swallowed vp with griefe at it hee comforteth him as with a promise of their glorious deliuerance at the last so with a promise also of prosperitie to his owne person and for his owne time But thou shalt go to thy fathers in peace shalt be buryed in a good old age vers 15. In Esay 39. when Hezekiah heard from the mouth of the Prophet Esaiah that all the b Esay 39 6.-8 treasures in the Lords house in the Kings house should be carried into Babylon and that his sonnes whom he should beget should be taken away and made Eunuchs in the palace of the King of Babylon he submitted himself as it became him to do to the sentence of God and comforted himselfe with this that yet there should be peace and truth in his dayes vers 8. In 4. King 22. when Huldah had prophesied of the c 4. King 2.16 20. euill that God would bring vpon the City of Ierusalem and the whole land of Iudah in the name of the Lord shee pronounceth this as a courtesie from the Lord vnto good King Iosiah Because thy heart was tender and thou hast humbled thy selfe Behold therefore