Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	know_v	part_n	1,832	5	4.5018	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10010	The saints qualification: or A treatise I. Of humiliation, in tenne sermons. II. Of sanctification, in nine sermons whereunto is added a treatise of communion with Christ in the sacrament, in three sermons. Preached, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Doctor in Divinitie, chaplaine in ordinary to his Majestie, Master of Emmanuel Colledge in Cambridge, and sometime preacher of Lincolnes Inne.	Preston, John, 1587-1628.; Sibbes, Richard, 1577-1635.; Davenport, John, 1597-1670.	1633 (1633)	STC 20262; ESTC S115180	353,805	720

Doct. 5. The Truth or Law of every mans judgement is made manifest by God 180 Vse 1. The greatnesse of mens sinne against this Truth 184 Vse 2. To be thankefull for the Truth 192 Vse 3. To doe nothing contrary to the Truth 193 Vse 4. To expect happinesse or miserie as wee observe or neglect this Truth 215 Doct. 6. God hath revealed so much to every man as makes him Inexcusable 219 Excuses that men frame to themselves 221 Vse 1. To justifie God and to blame our selves 234 Vse 2. To give God the glory of his long suffering 237 The Contents of the Sermon before the Commons house of Parliament FAsting necessarie 248 Fast defined 248 Defects in Fasting 249 Doct. 1. God onely doth Good and Evill 253 Foure Connections to demonstrate it 255 Reas. 1. Else God were not God 261 Reas. 2. Else the Creature should be God 262 Vse 1 To labour to see God in his greatnesse 265 Vse 2. To looke to God in all our businesse 269 Vse 3. To set Faith on worke to judge of these things 270 Doct. 2. Sinne causeth Wrath 271 Gods Wrath a treasure in three respects 273 Vse To see Sinne in the effects of it 275 How to prevent Gods Wrath 278 Doct. 3. Zeale turnes away Wrath 283 Vse 1. Not to discourage those that bee Zealous 286 Vse 2. Foure convictions of our want of Zeale 288 Doct. 4. Want of Zeale makes GODS Ielousie grow hotter 299 Doct. 5. Iealousie for the most part shal proceed to utter destruction 301 Vse To learne to Feare 302 Part 2. Doct. Iustification and Sanctification are inseperable 4 How Sanctification ariseth from Iustification 5 Reas. 1. None saved by the second Adam that are not borne of him 18 Reas. 2. It is the Will of God 19 Reas. 3. It is the end of our Ingraffing into Christ ibid Reas. 4. It is the end of Christs comming 20 Reas. 5. Christ is Prophet and King where he is a Priest ibid Reas. 6. All the meanes of Grace tend this way 21 Vse 1. To pray for Sanctification 22 Sixe incouragements to Pray for it ibid Vse 2. To esteeme Sanctification as highly as Iustification 36 The excellencie of Grace 37 Vse 2. To take heed of ch●llenging Iustification without Sanctification 44 Foure signes of a New creature 49 New Creature what 61 The Heart new framed 62 The Conversation changed 66 A new qualitie of Holinesse infused 71 Old man what 73 Mortification of the Old man 83 Where God pardoneth he healeth Sinne 88 First it stands with Gods Honour 89 Secondly with our Comfort ibid Thirdly with Gods Service ibid Doct. Those that are in Christ have another Nature 95 Vse 1. Not to Defer comming to God 98 Vse 2. Not to content our selves without a new Nature 101 Vse 3. To see that good Performances be naturall to us 107 Vse 4. To abhorre our Old Nature and labour for a change 114 Vse 5. Not to feare Falling away 117 Vse 6. Not to bee discouraged with the difficultie of any Dutie 120 Vse 7. Change of Nature a ground of comfort 121 Doct. We must be New Creatures 122 Consect 1. We are redeemed from old customes Ibid. Consect 2. Not to wonder that the World wonders at us 124 Consect 3. To pull downe all that is old 127 Consect 4. Not to wonder at unevennesse in mens lives 131 Consect 5. To expect a combate 137 Consect 6. Not to wonder at Aukednesse that wee finde in the waies of God 140 Consect 7. To give God the praise of the changing of natures 144 Doct. The New Creature is Gods work 149 Foure arguments to prove it ibid Vse 1. To shew our condition in Christ is better than in Adam 154 Vse 2. God setteth us not about an impossible worke 155 Vse 3. To make us love Christ. 156 Vse 4. Not to put off Christs call Ibid. Vse 5. To see with whom wee have to doe in hearing the Word 156 Vse 6. To give God the prayse of any good in us 161 Vse 7. Expect not that Ministers come with excellencie of Wisedome or words 162 Vse 8. Observe what the preaching of the Word works on our hearts 164 Doct. First in Christ and then New Creatures 169 Doct. To bee in Christ is the ground of all Salvation 171 Vse 1. First to increase Vnion with Christ in those that have it 176 Five helpes to doe it 178 Secondly to seeke it if it be wanting 185 Five motives to seeke this Vnion 186 Part. 3 Doct. IN the sacrament there is a communication of the verie Body and bloud of Christ 2 Arguments against Transubstantiation First there is no Necessitie of it 3 Secondly no Possibilitie of it 8 Thirdly it is against Sense 10 Fourthly against Reason 11 Fifthly against Scripture 13 Sacrament of the Lords Supper what 15 Condition of the Covenant on Gods part 16 Vse 1. To confirme our faith in the forgivenesse of sins 19 Conditions of the Covenant required on our part 24 Papists objection out of Ioh. 6. of eating Christs Flesh answered 33 Vse 2. To see the greatnesse of Christs Love to us 39 And to Love him againe and serve him 41 Two things to move us to come in to Christ 45 First our Miserie out of him 46 1 We are subject to Death 47 2 To the feare of Death 48 3 To Hell 49 Secondly our Happinesse by Christ 54 Benefit by Christ 1 Wee shall have Life 55 2 Our Debts shall be payd 61 3 Wee shall have Rest 68 4 Wee shall have a Kingdome which consisteth in 72 Libertie 73 Plentie 74 Peace 75 Glory 76 Riches 77 5 Wee shall have a Feast 86 Properties of spirituall Food 88 6 Apparr●ll 93 What this spirituall Cloathing is 94 FINIS CERTAINE SERMONS VPON HVMILIATION ROMANS 1.18 For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men which with-hold the Truth in unrighteousnesse IT is true wee that are the Ministers of the Gospell are to make it our chiefe businesse to preach Christ indeed that is all in all But we may preach Christ long enough to men telling them of Remission of sinnes and Iustification but they will not hearken to us because before they can come to Christ they must be humbled It is true our end is Consolation for that is indeed the end of the Scriptures I say the end of the Scriptures is Consolation that through them you might have hope and so is it the end of this doctrine of Humiliation as though a purge or lancing are troublesome to the body yet the end of the Physitian using them is health and helpe and without this course there is no helpe And for that cause wee have fallen on this Text that it may teach us to know our selves and the need we stand in of Christ. You shall finde these three to be the three great parts of the Apostolicall Ambassage First to humble men to make them know what need they stand in of Christ. Secondly

old leaven now leaven when it is old is the worst as every thing gets strength from their age and it is of that nature that if they doe not purge it out it will leaven the whole lumpe If there be any jot of leaven left it shall sower all thy heart Sinne is like a fretting leprosie that will runne over all So leaven is strong it sowres quickly and speedily But you will say How shall I doe that then I shall be free from all sinne The meaning is thou must dislike all Sinne must be put out of possession it must be emptied forth thou must be in warre with it all that is thou must resist all if any be not purged out that thou sufferest it to lye quietly without resisting it will leaven the whole therefore purge all out But must all the old building bee pulled downe Is there nothing to be left there what shall we doe with our naturall dispositions You must know that only the oldnesse is to be taken away but the nature it selfe is to continue there is much use of nature only you must know grace takes away the obliquity the oldnesse the sowrenesse of it and puts a sweetnesse into it As a ship under saile the wind is profitable to drive the ship else it will not goe all the matter is in the Rudder that it be turned the right way So Nature the strength of nature affections or whatsoever they be are like the wind to drive the ship thou mayst retaine them only godlinesse must sit at the Sterne the obliquity must be taken away the nature must be left thou must so pull downe the old building that the same materials may be used againe the naturall affections may continue in thee still but there must be another Auriga another to drive them and that is this Newnesse For example a man is naturally sad he may continue this the oldnes of that is that it spends it selfe in earthly sorrow and worldly discontent when grace comes when the new man comes it powres it selfe forth in Prayer Is any man sad Let him pray So it may be thou art naturally merry grace takes not away this disposition but whereas before it was spent in vanity now he that is merry sings Psalmes Let him that is merry sing Psalmes that is a mans merrinesse is turned to an holy cheerefulnesse the dissolutenesse is taken away but the disposition continues still Religio est laeta though not dissoluta So it may be thou art of a facile nature before it was to evill thou wast ready to be drawne away by evill when grace comes thou must be facile to good It may be thou hast a sturdy disposition full of metall and courage whereas before it was to attempt evill things with much violence now it is set on good enterprizes with as much zeale so there is nothing to be pulled downe onely the oldnesse must be taken away The end of the Fifth Sermon THE SIXTH SERMON VPON THE NEW CREATVRE 2 COR. 5.17 Therefore if any man be in Christ let him be a new Creature AGaine if wee must be New Creatures if that must be the condition of every man to have another new man begun in him then wonder not at the unevennesse which is found in the lives of the best of the Saints For if there be something new and something old as there is there must needs be an unevennesse as where there be two contrary Principles moving two contrary wayes the body must needs bee moved with some unevennesse and unequality therefore be not discouraged for that you are not perfect in all things you have something new in you and something old only take heed you be not mistaken in it For there is a great difference betweene the unevennesse befalling the Saints which are New Creatures and the unevennesse in the wayes of the wicked there is a great difference betweene the failings that they are subject to who are upright hearted and betweene the failings of them that are rotten and not sound at heart You will aske how I shall know the difference This is the difference There be some men whom Saint Iames complaines of in his first Chapter that are unstable in all their wayes and in the sixt Chapter of Saint Matthew that have not a single eye If the eye be single all the body is light but if the eye bee double all the body is full of darknesse That is there are causes why men walke unevenly one is because they are as in bivio hey know not which way to choose they are yet in doubt what to pitch on as a man standing betweene two objects and not knowing which way to choose but sometimes will be with one sometimes with the other according as his different temper guides him he will not pitch resolutely on either So it is a double eye because of the objects it looks on two objects now on one and now on another now it is carried this way now that way This is a thing every where condemned in the Scripture but there is difference betweene this and a single eye that hath one object that hath chosen God for his God but followes him with much weaknesse with much imperfectnesse this man hath a single eye and hath pitched on God another hath two things in his eye One thing I doe desire saith David and one thing will I seeke for c. And I have chosen to runne the way of thy Commandements So all the Saints one thing they desire which they pitch on they have resolved to serve God with a perfect heart another man is unresolved and knowes not which to choose therefore is to and fro off and on now very forward and then backward religious in a good mood and then off againe This you must take heed of for here you ought to be discouraged this is not our meaning when we say you must not be discouraged for your unevennesse But how shall I know it a little further By this if your eye be single that you have chosen that one way that you have pitched on it that you bee more than in Aequilibrio where the ballances hang even you shall know it by this the fa●lings of the Saints are never in that degree that theirs are that have not sound hearts that is such a man though he serve God for a fit yet when he is off again he is like a man in a maske he is no more the same man he was but there is a broad alteration betweene what he was before and what he is now The Saints in their worst state have a tincture of holinesse a threed of skarlet runs thorow their whole lives after they are once changed they never fall in that degree they have a seed in them that will never let them goe so farre But you will say this is a notion how shall we see it by experience Thus