Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	effect_n	faith_n	2,579	5	5.8586	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14642	Ionahs sermon, and Ninivehs repentance A sermon preached at Pauls Crosse Jun. 20. 1602. and now thought fit to be published for our meditations in these times. By Ro. Wakeman Master of Arts and fellow of Balioll Colledge in Oxford.; Jonahs sermon, and Ninivehs repentance.	Wakeman, Robert, 1575 or 6-1629.	1606 (1606)	STC 24948; ESTC S104651	37,818	114

Niniveh shall be destroied 2. The Ninivites repentāce in the next wordes So the people of Niniveh beleeued God and proclaimed a fast c. The 1. setteth downe a message from the Lord to a great Citie The 2. declareth the conversion of a great city vnto the Lord. In the 1. mercy iudgment are preached by one and that is Ionas Jn the 2. faith good works are practised by many they are Ninivites Behold in the one the duty of all true Prophets to declare vvith boldnesse the Lordes wil vnto his people Behold in the other the duty of al faithful people to obey with alacritie the voice of the Lordes Prophets The 1. general part containeth in it these 2. particular braunches 1. The parience and long suffering of the Lord in that hee did not presently destioy these Ninivites The subdivision of the 1. into 2. mebers but gaue thē a good space to repent Yet 40. daies 2. The iudgement and iustice of the Lord denoūcing destruction against thē if in the time allotted they would not amēdt And Niniveh shall be destroied So that I may wel compare this sermon of Ionahs to Davids song Psal 101.1 My song saith David shall bee of mercy and iudgement For lo while he sayeth Yet 40. daies there is a song of mercie And Niniueh shal be destroted there is a song of iudgement Or to that f Himera river in Sicily that parteth it selfe into two channels the one yeelding fresh vvater the other salt for behold while he saith Yet 40. daies there is a streame of sweet water issuing frō the fountaine of Gods exceeding favour And Niniveh shall be destroyed there is an Ocean of bitter water running from the spring of Gods heauie displeasure The 1. is a word of comfort to al dispaiting soules Yet 40. daies The 2. is a rod of correction to al presuming sinners and Niniveh shall be destroyed The one declareth vnto vs that God is a God of compassion if wee wil repent Yet 40. daies The other that he is a God of iustice and severitie if we stil provoke him and Niniveh shall bee destroied Yet 40. daies Niniveh shal be destroied The 2. general part declareth the effecte The subdivisiō of the 2. into 4. circūstances vvhich this Sermon wrought in the Ninivits or their repētance which is described by 4. circumstances by 4. circumstāces 1. By their faith which was not fruitlesse So the people of Niniveh beleeved God 2. By their fasting vvhich was not private and proclaimed a fast 3. By their attire which was not costlie and put on sackcloath 4. By their number which were not few from the greatest vnto the least 1. They beleeved God There is faith the true cause of good works described 2. They proclamed a fast There is a good worke the effecte of a liuelie faith deciphered 3. They put on sackcloath There is the garment of humility expressed 4. From the greatest to the least There is a mutual cōversion of al declared 1. They beleeved God Behold their heathenish infidelity is turned into religious pietie 2. They proclaimed a fast Behold their luxurious feasting is changed into moderate fasting 3. They put on sackcloath Behold their royal robes are cast avvay for simple rags 4. From the greatest of them vnto the least Behold the consideration of the sinnes of all hath wrought repentance in all So the people of Niniveh beleeved God and proclaimed a fast and put on sackcloth from the greatest of them to the least of them Thus you see most deare Christiā brethren the summe substance of that wherof at this time by the assistāce of the Almighty and your accustomed patience I purpose to intreate evē the tenour of Ionas sermō to the Ninivits and of the Ninivites repentance at Ionas sermon God grant J may speake of thē with the same spirit as Ionas did that all this great Honorable assēblie may heare and receiue them with the like fruite as did these Ninivits And so J come to the particular handling of the words themselves Yet 40. daies Partis 1 As Noahs doue came from the waters of the floud with an oliue braunch in her mouth Gen. 8.11 Obser 1 Even so this he avenly doue for so the name of Ionah in the Hebrew importeth St. Ierome on the 1 of this prophecy else-where so interpreteth it cōmeth vnto these Ninivets from the waters of the sea wherin a little before hee had beene almost drowned with an oliue braunch in his mouth preaching mercy and peace vnto them if they would repent and turne from their wicked wayes A singular argument of Gods exceeding loue favour vnto this city Niniveh For hee might presently haue sent his Angel frō heaven to haue destroyed it as hee did the host of Senacharib 2. Reg. 19.35 He might haue consumed it with fire and brimstone as he did Sodome and Gomer Gen. 19.24 He might haue spoiled it with the edge of the sword as he did Iericho Ios 6.21 Hee might haue laid it in the dust in the twinkling of an eie as he hath done many and as he is able to doe al the cities in the world But behold the Lord is a pittifull God Psal 86.15 He taketh a milder course with Niniveh He sendeth his Prophet to her and giueth her a day and a day yea even forty daies togither before he will powre downe the violl of his wrath before he will execute his iudgments on her And as a noble and worthy Emperour laying his sieg and levying his army against some famous renowned city beholding in it the goodly buildings the statly walls the high ascending towers the multitude of people the numberlesse nūber of babes and sucklings of infants innocent persons from a noble and heroïcal dispositiō is moved with the bowels of compassion towards it therfore in regard hereof doth not presently batter it downe overthrow it but first sends his herauld at armes to proclame a parly for certaine daies and to offer peace vnto the same right so doth the Lord of heavē earth deale with Niniveh that famous and renowned citty He saw the statelines of her buildings her thousand fiue hundred towers Munster Cosmograph l. 5. cap. 61. Ion. 4. vers vlt. her high spatious walls her multitude of citizens her sixscore thousand infants and innocent persons her head of cattell almost innumerable all which did make the bowels of compassion to yerne within him before he would overthrow it to send his Prophet as an herauld at armes to proclame a parly of forty daies and to offer her peace if shee would receiue it Famous is that of Scipio Africanus that al things in warres ought to be assayed before the sword be drawen And as famous that of the good Emperour Theodosius who vntil tenne daies were past after he had besieged any citty never offered violence to the inhabitants saying and proclaiming every day that

in their holy conversation the first ron̄d in their Iacobs ladder wher by they ascēded vp into the presence of the Lorde a strāge a wōderful matter that is here said of this heathnish idolatrous people of Niniveh that they beleeved God Where some thing was expected there nothing is to be foūd where nothing was looked for behold great aboūdāce the fatted soile is become barrē and the barten ground be areth much encrease the natural oliue is withered away the wild oliue is become fruitfull the natural vine hath no grapes the bastarde vine beareth many clusters Credidit Ni niveh I sraell incredulus perseverat credidit praputiū et circūcisio manet infidelis saith S. Ierome vpō this place Ionas had a long time preached to the Israelits loe Israel was not Israel but a disobediēt natiō He preacheth but one sermō among these Ninivits he findeth more true Israelites among them thē in his own coūtrey the circumcisiō skorneth and the vncircumcision are made heires of the promises the children prooue rebels and the rebels are chaunged into children the Iewes contemne the worde and the Gentiles embrace it The Israelits that were the elect of God the sonnes of Abraham the heires of the covenant remaine vnfaithful and the Ninivites that were Gentiles in the flesh that were called the vncircumcision alients from the cōmon wealth of Israell strangers from the covenant of promise they are found faithful So the people of Niniveh beiceved God Observ 2 Novve because Faith without good vvorkes is but a dead faith and the Devils faith as St. Iames calleth it Jac. 2. Faith in them which if it be a true faith is never solitary in any bringeth foorth the good worke of fasting They proclaimed a fast Faith leadeth the way as the mistresie fasting a good worke is readie at hand as the hand-maide Faith as the foundation is first laide fasting as the building is raised on it Faith as the tree is first planted fasting as the fruite groweth theron faith goeth before as a cause of fasting fasting followeth after as an effect of faith And they proclaimed a fast Not a contentious fast as their was who fasted to strife and debate Esa 58.4 Not an Hypocriticall fast as their was who disfigured their faces that they might be seene of men to fast Mat. 6.16 Not a meritorious fast as their was who had thought by this meanes to haue merited something at the hands of God Zach. 7.5 Not a superstitious fast as the fast of the Papists is who hold it noe lesse then damnation on certaine daies to cate the least bit of flesh and yet at the same times they can be cōtent to epicurize it with the sweetest wines hottest spices daintest fruits that forraine countries and most delicious fish thet the farthest seas can afford-But the Fast of Niniveh was an orderly fast it was a publike fast it was an absolute fast it was a religious fast Orderly because not seditiously vnder taken by the multitude but designed and appointed by the King and his Nobles Publike because proclaimed to be kept not of this or that family but of everie thing that breatheth among them both man and beast Absolute because they did not with the Carthusian monkes others of the like sort for beare flesh feede on dainty fish and svvill in their booles of wine but as it is in the 7. verse of this chapter they were forbid to taste anie thing at all Religious because they were commanded in this their fast to turne from their evill wares from the wickednes of their hands O what a worthy fast vvas this O vvhat a singular meanes to appease the vvrath of God Pliny in his 7. lib. and 2. chap. saith that fasting spittle is present death to serpēts How true that is J know not But of this I am sure and certaine that such a faste as this so solemnely vndertaken so sincerely performed cannot chuse but be a great meanes to weaken the power of the great Dragon the olde Serpent and quench al the fierie dartes of the Devill as a Ardertes Diaboli fagictae ieiuniotum fri●ore restringendae sunt St. Ierome speaketh This is the foūdation of alother vertues as the same father b Ad Deme triadem virginem calleth it This is the destroyer of sinnes as c De Elia ieiunio Ambrose nameth it This is the token of humility and extinguisher of lusts as d Epist 121. ser de ieiuni● Avgustine tearmeth it This is the rooter out of all transgressions as St. Bernard vsually defineth it This is the tamer of the flesh as Gregory in many places describeth it This is the expeller of temptations as Tertullian commōly speaketh of it This was the means which the Israelits vsed whē they were distresled for the slaughter of their men by the Beniamites they wept and fasted al the day vnto the evening Iudg. 20.26 this was the meanes which Iehoshophat vsed whē his enimies came against him to battell He proclaimed a fast throughout all Iudah 2. Chro. 20.3 This was the means which David vsed whē his child was sicke he fasted and lay al night vpon the earth 2. Sam 12.16 Finally this was the meanes which the Ninivites vsed in my text being terrified with the iudgment denoūced by the Prophet they beleeued God and proclaimed a fast Obser 3 Now the 3 circumstāce that setteth down what effect this sermon wrought in them was their attire which was not costly they put on sackcloth Ahabit very fit to expresle the humility of the mind and well ioyned in this place to fasting For these 2. are the weapons of repētanc as e Saecus ieiunium at ma sunt paenueti●● auxilae peccatorum Hierom. St. Ierome calleth them And therfore the same father saith consequenter ad ieiunium saccam copulant vt inanis venter habitus luctuosus ambitiosiùs dominum deprecentur They adde vnto fasting homely attire therby to further their praiers and to make themselues more fit to apply their suite vnto God And wheras no doubte they had offended God both inwardly and outwardly they doe herein shew the signes of their griefe both within without Within by debarring their belly stomackes of their vsual substance as they did by their absolute abstinence in their fast Without by making that fleshe which had taken delight before in bewty and bravery to be now basely and vgly clothed with no better a garment thē simple sackcloth wherin as Gregory in his 35. ●●●moral noteth is shewed a roughnes a pricking even the compunctiō of our sins And Tertulliā calleth it maroris insigne the very ensigne and badge of sorrow because heretofore in ancient time they did vse to weare it vppon such occasions Witnesle the Patriarke Iacob who vpon the newes of his sonne Iosephes death is said to rent his clothes to put sackcloth about his loines to sorrow for his