Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	cold_a	heat_n	hot_a	2,925	5	7.7399	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04251	The good mans refuge in affliction. Or A most profitable and comfortable sermon, preached by Iohn Barlovv. And now published especially for the good of them that bee, or haue been afflicted inwardly in minde, or outwardly in body	Barlow, John, b. 1580 or 81.	1618 (1618)	STC 1437; ESTC S114145	26,781	52

cast it into the fier to purifie it and so doth our good God in our backwardnesse to good duties pricke vs or being in our filthinesse purifie vs by casting vs into the hot coales of tribulation Wherefore doe not so much mourne that thou art afflicted but be carefull and fearfull lest thereby thou should not be reformed for this is a true signe that we are Gods sonnes and not bastards when wee are more doubtfull that wee shall not make the right vse of them then fearfull that the Lord will not remoue them He that findeth this in himselfe findeth a good thing and but that which alwaies attendeth and accompanieth a sanctified heart in its greatest troubles Quest. But some man may say Sir it is a hard thing to suffer afflictions patiently therefore what shall I doe to attaine to this Resol 1 Why thou must consider that it is the direct path to heauen Matth. 7.13 and is it not better to bee in our right way though stonie crooked then in the pleasant Medowes going astray wandring The speediest way to compasse the world is to goe by water and the surest path to heauen is to saile through a sea of affliction Resol 2 Againe call to mind that Christ thy Captaine hath trod the same steps before thee and shall not the Head be followed by the members It is said 2. Sam. 15.30 that Dauid the King went vp to the Mount of Oliues and the people with him and as they went they wept so our Dauid is ascended into heauen but he went weeping and so must we follow him weeping for these two are inseparable Resol 3 Moreouer ponder with thy owne soule how many how great troubles thou by thy sinnes hast innumerable times deserued Alas Lam. 3.22.39 long agoe mightest thou haue been cut off by death and condemned if this were thought on it would stoppe this vaine of discontent and impatience Thou maist admire thou wast not long agoe consumed rather then pine in that thou art corrected afflicted Finally immoderate mourning is a meanes to draw downe a heauier iudgement When boyes will pule and cry out for a little lash the Master many times sets it on with a tang And hee that will struggle vnder the Lords hand peraduenture shall vndergoe a double ierking Say therefore with Dauid I held my peace Psal 39 9. because thou Lord diddest it Thus much for this point the second succeedeth which is that Doct. 2 The Lord doth not separate his affection from his children in affliction Psal 73.1 Howeuer it be yet God is good to Israel and the pure in heart shall neuer be forgotten Did not hee remember Noah Gen 8 1. Gen. 15. in his Arke Abraham in all his troubles Iacob in his heauie iourney Ioseph in the pit and prison Gen. ●8 16. Gen 39.21 Gen. 29.16 and iust Lot in the middest of Sodome The Lord thought on Dauid when hee kept his fathers sheepe Saul would haue slaine him 2. Sam. 12.1 Ziklag was burnt in his flight to Gath and when he had forgotten his God committed adultery and murther and was in his greatest extremity how often doth this man confesse that in the middest of all his sorrowes the Lord comforted his soule Psal 94.19 and Though his father and his mother should forsake him Psal 27.10 yet Iehouah would gather him I might here make mention of Moses Daniel the three Children and our fore-runner Christ and tell me which of the faithfull was euer forgotten by the Lord He hath said Hebr. 13.5 that He will not leaue vs or forsake vs but at all times and in all places he will bee with vs. Paul without doubting casteth downe the gantlet and biddeth a defiance against all things which notably doth proue the point in hand Who Rom. 8.35 c. or what shall separate vs from the loue of God shall tribulation or anguish or famine or persecution or nakednesse or perill or the sword No for hee is perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate the faithfull from the loue of God which is in Christ Iesus Shall I now shew it you in the Reason Reason 1 First the Lord is not subiect to forgetfulnesse he knoweth who are his and his eye is alwaies ouer thē 2. Tim. 2 19. Could the Lord forget them were hee subiect to ignorance then his affections might be separate from them but he is not he cannot Tamar may disguise her selfe walke in an vnaccustomed path so Iudah may not know her Isaac through the dimnesse of his sight may blesse Iacob and passe Esau Tract of time may make Ioseph to forget or be forgotten of his brethren Salomon may doubt to whom the child of certaine belongeth and Christ come to his owne and not bee receiued But the Lord seeth all his time place Heb. 4.13 speech or apparell cannot obscure or darken his eye or eare He can discerne Daniel in the denne Iob though neuer so changed on the dunghill Let Ionah haue his lodging in the whales belly Peter be put into close prison or Lazarus bee wrapped in rags or Abel tumbling in blood yet can hee call them by name and send his Angels to comfort them Ignorance or forgetfulnesse may cause loue to bee estranged in the creature but the Lord is not incident to either for his eye as his essence Psal 139 1.2 c. is euery where In this respect therefore he needeth not to separate his affection from his children in affliction Reason 2 And as the Lord is not subiect to forget so is he not incident to change for whom he loueth once Mal 3 6. Ier. 31.3 he loueth euer Man is subiect to mutation of affection but so is not the Lord for he is one most pure act his loue makes vs good so that his affection is perpetuall Mans iudgement may deceiue him and his loue cannot make the obiect beloued better therefore hee is subiect to alteration God not Obiect But we reade that God hath repented and so changed his affection Solution 1 I answere first that it is spoken for our vnderstanding after the manner of man and not to bee vnderstood otherwise Solution 2 Againe the change is not in God but in respect of the obiect about which hee is exercised for one cause without alteration in it selfe may produce diuers effects in that regard For example The Sunne hath but one simple act of shining yet doe wee not see that it doth vnite clay and straw dissolue ice into water makes the flowers smell sweetly and a dead corpse to stinke lothsomly the hot fier to be colder and the cold water hotter and will it not helpe to cure one man by his heate yet therewith kill another Where is the cause in the seuerall obiects and their diuers dispositions and