Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	lord_n	see_v	3,711	5	3.5921	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03641	Two sermons vpon the XII. chapter of the Epistle to the Hebrewes, the sixteenth and seuenteenth verses Preached in the citie of London the twelfth day of Iune, 1608. By Thomas Hopkins minister at Yeardley in the countie of Worcester.	Hopkins, Thomas, minister at Yeardley.	1609 (1609)	STC 13770; ESTC S116954	46,735	82

prophanenesse two waies The first in that hee did it without the consent of his parents yea so that it was a griefe to his father The second was Gen. 28.8 in that in his matching hee had no respect to religion but married diuers wiues which were contrarie to him in religion yea he takes to wife the daughter of Ismael a man branded for a reprobate as well as himselfe This was a signe of prophanenesse and a sinne that prouoked the Lords wrath against him being a sinne that caused the Lord to destroy the old world And how many prophane parents haue we at this day that in the matching of their children respect monie riches stocke kindred friends be they Papists Recusants yea noted drunkards whoremongers or vsurers so they may haue money lands or friends they little regard of what religion they bee Oh lamentable daies that after so many yeeres of the preaching of the Gospell in our land men should shew themselues so prophane as to match the children with the enemies of the Lord and helpe to nourish the brood of Atheists For what is the cause that there be so many Atheists in our land Surely I speake it before God his angels I do fully perswade my self they are borne and bred by this wicked and accursed matching And you parents note this from me the Lord in your care of the matching of your children shewes a manifest signe of his purpose to your posteritie For is your care principally to match in the feare of God more respecting religion then monie more the loue of God then carnall friends then is it a signe God hath a blessing in store for your posteritie If otherwise that carnall things be the marke you shoote at and specially if you dare venture to match with Gods enemies and such as he hath warned you of I protest to you it is a visible signe God hath a purpose to roote your name from vnder heauen And how many prophane youthes haue wee at this day who to the griefe of their parents chuse for beautie and affection and not for religion To you young men and maidens look with whom you match let your principall care bee religion and the feare of God let your parents consent be in your choice Follow not the example of a prophane man a reprobate a man hated of God before he was borne but imitate such as feare God so you may expect with comfort the blessing promised of God vpon your labours wife and children And though the world would perswade you to the contrarie yet marke what the holy Ghost saies Psalm 123.12.3 Lo thus shall the man be blessed that feareth the Lord. Thereby giuing vs to vnderstand howsoeuer it is hard to flesh and blood to bee perswaded thereof yet the truth is it shall bee so for the Truth it selfe hath spoken it The second thing wherein his prophanenesse did appeare 2. Thing was in that he vsed no prayers For though he had iust cause to giue himselfe to prayer yet we doe not reade hee did vse any at all Hee had good examples both of his Grandfather his Father and his brother yet doe wee not reade that euer hee did once pray And this the holy Ghost describes to bee one propertie of a prophane man in the booke of Psalmes and of such a one as saith in his heart There is no God hee calles not vpon God And truely hee that neuer vseth to pray Psalm 14.4 saies in his heart there is no God And how brands this many in this citie for prophane men who in their families neuer vse the exercise of prayer The propertie of a sincere Christian is to make conscience of Prayer in three seuerall places The first is in the publike congregation The second is in his familie The third is in some secret place where no eie but of God do behold him A very hypocrite can make shew of Prayer when hee sees other to looke on him then can he lift vp his hands and eies toward heauen but in secret he hath no heart to pray when the other is ashamed that any should see him at his secret prayers Are not many faultie herein God and your conscience doe know your are Then must I tell you that herein you carrie an euident signe of a prophane man The third thing that did set out his prophanenesse was his rash and vnaduised swearing 3. Thing as appeares in the booke of Genesis Gen. 25.33 who comming from hunting very hungrie turned into his brothers Tent and spying a pot of pottage asked him some of them to eate wherevpon Iacob seeing a fit time demanded of him to sell him his birth-right hee presently yeelded vnto him Then saith Iacob sweare to me in token of the bargain whereat without any further consideration he swore to him and bound it with an oth And how many thousands in this citie are guiltie hereof Let a man come into your shops and deale with either Master Mistris seruant sonne or daughter at euery word comes out an othe So likewise there are many others who vse their othes as many vse their apparrell who to grace their bodies as they thinke get them euerie weeke a new suite of apparell So they inuent euery weeke new othes to grace them in their speeches What argues this but meere prophanenesse when God hath giuen them tongues for the setting out of his honour and they abuse them to the dishonouring of him The fourth thing was his delight in wicked companie and in the societie of the vngodly 4. Thing as appeares in the booke of Genesis how not content to tarrie with his father and brother in Canaan Gen. 36. hee gets him to mount Seir a most vngodlie people And how doth this bewray many for prophane men at this day who take their felicitie in the company of swearers drunkards whoremongers swaggerers and vile companions I maruell how such can looke to goe to heauen For thinke they to keepe companie here with such leaud companions and that God will pester his kingdome with them hereafter no no be thou sure as the skinne is on thy backe or thy soule in thy bodie that the like companie thou delightest in here in this life with the like I say thou art to dwell hereafter For doest thou hope to haue fellowship with Saints in heauen hereafter and canst not abide their company here Beloued if any of you bee guiltie herein labour in time to get out of it there is no greater an enemie to sanctification then this which caused the Apostle Peter to giue this as a principal warning to those cōuerrites saying Act. 2.40 Saue your selues from this froward generation So say I as you will auoid the marke of a prophane man saue your selues and come out of the companie of vngodly wretches Text. Which for one portion of meate sold his birthright In these words the holie Ghost sets downe the fact that branded him for a

but a sauour of death vnto death to him Secondlie hee may goe farre in faith he may beleeue the word beleeue the promises of the Gospell beleeue Christ died for sinners yea and hope he is one of them that Christ died for yet profit him nothing Thirdlie he may goe farre in repentance for he may confesse his sinnes he may feele prickes in his conscience hee may haue a sorrow in his heart for them he may weepe and shed teares for them yea hee may promise to amend yea make some satisfaction for wrongs done yet bee farre from saluation Fourthly he may goe farre in outward shew of an holy life he may be a iust dealer an ordinarie goer to the Church a good pay-master a releeuer of the poore a bountifull housekeeper yet in the end for all these you may goe to hell Reason A reason of this doctrine that hypocrites can goe so farre in these is because it pleaseth him verie well to make a faire shew for that vsuallie they bee grounded vpon worldly causes that likes him well as praise of men or pleasure or profit and gaine and the diuell will be readie to flatter him perswading him hee must needes be saued for that there be many that hope of saluation that come short of his estate Vse 3 Now let vs see what vse we are to make of this duty And first it teacheth vs not to content our selues with outward shewes nor inward motions vnlesse they proceed from the spirit of sanctification And that this may bee the more profitable to vs I will handle two things The first to set some differences betweene such as may haue the foure former gifts yet not bee sanctified vnto them Secondly to set downe foure sanctified graces which no reprobate can attaine vnto For the first 1. You haue heard how hee may be called and what therein he may performe but here he failes hee cannot yeeld willing obedience to all the commandements of God his calling is not effectuall to worke in loue to all an obedience to all he will dispence with some Secondlie you heard how farre he may goe in faith But the elect goe not only so far but they goe further which hee wanteth and that is an assured perswasion in his heart that the promises of the Gospell speciallie doe belong to him and that Christ died for him and he applies him with all the benefits of his passion to him and to his saluation This is not tasting of Christ and his merits but it is feeding on them and so are nourished to saluation Thirdly you heard how farre they may goe in repentance but they want the pith and the marrow of true repentance and they faile speciallie in three things The first is in the ground of true repentance The reprobate he euer lookes vpon the shame and punishment his sinne will bring him vnto but the elect hee looks euer to the losse of Gods fauor and loue towards him The one lookes vpon himselfe distressed the other looketh on God offended The second is they faile in the purpose For the purpose and promise of amendment of the hypocrite is but in his tongue by which hee will promise much Psalm 78.34 As the Prophet saith You saied you would not transgresse but yet you offer to your idols and grieue me with your sinnes And the like the Prophet Dauid saith of the Israelites in the Psalmes When he slew them they sought him c. vers 36. But it followes presentlie But they flattered him with their mouth and dissembled with him with their tongue But the purpose of the other is not so much in his tongue as in his heart hee doth carrie an vnfained purpose in his heart to amend and hee doth endeuour in his life neuer to fall into the like sinnes which before hee did liue in The third is they faile in the time The time of an hypocrite is for a fit like a morning dew For when God remooues his punishment from them they presentlie remooue their repentance from him but the time of the other is daily and continueth yea euerie day they make it a day of repentance And as they doe renew their sinnes so doe they renew their repentance Fourthly you heard how farre the hypocrite might goe in outward shew of sanctitie and holinesse of life But the elect contents not himselfe with outward shewes to men but labours and striues that his secret actions may be aswell approoued vnto God as his outward actions with men And thereupon is as fearefull to commit sinne in secret as openlie yea as fearefull to commit sinne in his secret closet as in the open market place Now followes the second thing viz. To set you downe foure principall sanctified graces by the which euerie one of vs may iudge of his estate to saluation The first is hee will suffer no sinne to raigne and to domineere in him that is he will not liue with delight and willing consent in any one sinne whatsoeuer be it neuer so pleasurable or profitable to him And this is commonlie in euery man that is not regenerate They haue the seede of Gods spirit in them therefore they can commit no such sinne They may sinne of ignorance yea of knowledge and of presumption but yet it shall haue no dominion ouer them they lie not in it or delight in it but trauell and take no rest till they be at peace with God in their hearts by prayer and doe not giue ouer till they feele assurance of pardon The second is an holie combat and fight for theelect are partlie flesh and partly spirit and these two are as opposit as light and darkenesse still striuing and fighting in the regenerate to get the victorie I grant there is a kind of combat and strife in the vnregenerat man but that is betweene the heart and conscience vpon the committing some grosse sinne but the other is betweene the mind and the mind the will and the will the affection and the affections the regenerate part against the vnregenerate part and this daily vpon the temptation of any sinne And this is perceiued by their carriage both before the sinne in the temptation of it in the act of sinning and after the sin committed Before the sinne haled and pulled to it their wil partlie vnwilling and partly willing the mind partly set on it and partly set against it the affections partly liking of it and partlie hating it Now if the vnregenerate part get the victorie and they fall into the act of sinning they find a terror and feare and a very vnwillingnesse in it So the act being committed as you heard before they hasten out of it hee gets him into one corner or other he cries he weepes he sighes he grones that he hath offended so louing a father entreating God that he will aide him by his spirit so as hee neuer fall into the like againe The third is that vpon any correcting hand of God vpon them and