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
A05342	A sermon preached before his Maiesty at Windsore, the 19. of Iuly. 1625. By Henrie Leslie, one of his Maiesties chaplaines in ordinary	Leslie, Henry, 1580-1661.	1625 (1625)	STC 15494; ESTC S108502	20,921	41

threatnings restraine vs from sinne In the last place he visits our iniquities with the rod our sinnes with scourges knowing that if our case be not desperate we will at least be reclaimed by his judgments Thus the Lord hauing complained much of the rebellion of his people Isa 1. in end he promiseth them mercie and sheweth how he would reforme them euen by casting them into the fierie surnace of affliction thereby to purifie them and consume away the drosse of their sinnes that they might shine againe in their wonted beautie V 25. I will turne my hand vpon thee and purely purge away thy drosse and take away all thy tinne The like promise is Isa 4.4 that he will wash the filthinesse of the daughter of Sion by the spirit of iudgment and by the spirit of burning Likewise Hos 5. both Preists and people all being so corrupt that their case was desperate the Lord resolues what to doe I will goe and returne to my place that is I will withdraw all the testimonies of my loue fauour from them till they acknowledge their offence and seeke my face V. 15. in their affliction they will seeke me earlie Which was accordingly verified in the euent for in the next words the Prophet bringeth thē in speaking thus in their affliction Come let vs returne vnto the Lord c. Hos ● 1 and finally the Lord promising to incline his Church namely to obedience he sheweth by what meanes he will doe it euen by bringing her into the wildernes Hos 2.14 Behold I will incline her and bring her into the wildernesse or after that I haue brought her into the wildernes by the wildernesse is meant extreame miserie the reby shewing that the Iewes could not be inclined to obedience vntill they were pressed with diuers calamities as it were cast into a desert of desperation So that the Lord dealeth with vs as the Smith with the iron Iron is very hard but the Smith knoweth how to mollifie it and make it flexible by putting it into the fire so our hearts are so hard that when God would make them flexible vnto his obedience he is faine to cast them into the fierie furnace of affliction whereby they are mollified Yet many hearts are so hard that the fire it selfe will not soften them nor God's judgements moue them So the Lord complaineth of his people Isa 9.13 The people turneth not to him that smiteth them And Ier. 8.7 the Storke in the heauen knoweth her appointed times c. but my people know not the iudgments of the Lord. Amos 4. And by the Prophet Amos he reckoneth vp his seuerall judgements wherewith he had afflicted them as famine pestilence the sword and after euery one of them is subjoyned yet haue ye not returned vnto me saith the Lord. This contempt of God's judgments hath three degrees 1. carnall securitie when a man is not moued with God's judgments before they seaze vpon him but although they be threatned against him and he see them already vpon others and he find in himselfe the cause that will procure them yea he perceiue God's instruments set on worke to effect them yet he blesseth himselfe in his heart and hauing made a couenant with death and with hell he sleepes as secure as Ionas did in the ship Thus it was with the old World they ate dranke Math. 24.38 married wiues and knew nothing that is feared nothing till the flood came and tooke them all away Thus it fared with Belshazzar he was feasting with his Princes his wiues and his concubines and carousing out of the holy vessels at the same time when the hand-writing on the wall denounced his destruction so the whore of Babel Dan. 5. euen then when her fall is begunne saith in her heart I sit a Queen Revel 18.7 and am no widow and shall see no sorrow But especially see an example of this securitie in the Israelites Isa 22.12 In that day did the Lord of hosts call to weeping and mourning to baldnesse and girding with sackcloath and behold ioy and gladnes c. If this should be found to be our case we haue great cause for to feare for the Scripture hath alwayes marked this securitie as a certaine fore-runner of destruction and experience hath taught vs that quos perdere vult ●upiter hos occaecat The 2 degree is senselesse indolencie and blockish stupiditie when a man is not affected with greife euen then when Gods hand lieth heauy vpon him but puts off the feeling thereof with desperate contempt labouring to outface his greifes and forget his soares by goeing into merry company gaming feasting reuelling and such other carnall delights who may be compared to Salomons drunkard who sleepes securelie in the middest of the sea and on the top of the mast whom he bringeth in speaking thus Prov. 23.24 they haue stricken me and I was not sicke they haue beaten me and I felt not Amongst the Heathens we haue many examples hereof Aristides was not moued with his banishmēts nor Regulus with his exquisit tormēts nor Scipio with all those indignities which his ingratefull countrimen offered vnto him nor Paulus Aemilius and Horatius Puluillus with the death of their children This was commended by the Stoicks for great patience but indeed as Seneca saith nulla virtus est quae non sentias perpeti there can be no patience where there is no passion And here there is no feeling for this indolencie is a kind of dead palsie or sleepie lethargie and as S. Austine saith it is stupor morbi De patient ● 23. non robur sanitatis The Israelites are taxed with this Ier. 5.3 Thou hast stricken them but they haue not sorrwed thou hast consumed them but they haue refused to receaue correction The last degree is when a man is moued with Gods iudgements but not effectually Thus there are many who being afflicted mourne too much complaine crie houle and wring their hands and yet the sense of judgement neuer driues them vnto true repentance But either their sorrow is onely naturall for the affliction they say with Pharaoh Take away the plague not with Dauid take away the sinne or els they are so farre from any humiliation for their sinnes that they are rather moued to thinke that God must needs loue them because he corrects them Or finally if the sense of iudgement bring them to the sight of their sinnes yet there followeth no amendment but they are swallowed vp of despaire and hauing a sight of their sinnes in the glasse of the Law without any sense of Gods mercie revealed in the Gospell their hearts are broken and battered but not dissolued and softened Prov. 27.22 So that though thou shouldest bray a foole in a morter yet will not his foolishnesse depart from him Thus haue I discouered this monster with many heads You see that a dry soule that is void of grace is a hard heart a stiffe and