Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	king_n	people_n	see_v	2,763	5	3.6476	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03308	Three sermons 1. The good fight. Preached at the funerall of Henry Sommaster of Pens-ford in the country of Deuon, Esquire. Ian. 1606. 2. The worth of the water of life. 3. Dauids longing, and Dauids loue. By Sam. Hieron.	Hieron, Samuel, 1576?-1617.	1607 (1607)	STC 13426; ESTC S116031	56,277	76

out and in t 1. King 3.7 before the people and to beare the shock and brunt of the first grapling If they be sound and sincere instant and resolute in the cause of God oh what life and courage shall they put into the multitude which doe euen depend vpon their conduct if they be cold and dastardly and giue ground in the day of battell how will they make the hearts of the people euen to die within them and what hope will Sathan haue to set vp his standard in the midst of Gods church But as the egernes in this combate is required of Magistrates and Ministers more then of others so of vs who be Ministers most of all In the old Law things in the sanctuarie were double to that which was common the Shekell of the sanctuary twice so weightie as the common shekell u Ex. 30.13 the cubit of the sanctuarie twice so long as the common cubit * Compare 1 Kin. 7.15 with 2. Chro 3.15 The Minister had neede to wish as Elisha did of Eliah his spirit x 2. King 2.9 that the spirit of vnderstanding and courage may be doubled and trebled vpon him If he be the man as he should be Sathan oweth him a double spite and in many combates with the Church of God he seemeth to giue like charge to his Instruments which the king of Aram gaue to his souldiers y 1. Kin. 22.31 Eight neither with small nor great saue onely against the King of Israel For he thinketh that if he can smite the shepheard with a spirit either of Error or of drowzines or of ambition or of avarice the sheepe of the flock shall be quickly scattered z Math. 26.31 He knoweth by long experience that from the Prophets of Ierusalem wickednes goeth forth into all the Land a Ier. 23.15 and that if the Light which God hath set in his Church be darkenes the darkenes cannot but exceede b Math. 6.23 Thus I haue shewed you the particulars of Pauls Fightings and the necessitie of the same Fight in euery one of vs that would be as we are called Christians nowe let vs come to the next points the Inquirie how on our parts this Fight hath beene performed viz. how we haue fought against Corruption how we haue fought against Sathan how we haue striuen and fought for the vpholding and maintenance of Gods Truth An enquiry how we haue fought this fight And here in the very first entry of my Meditations when I did in my thoughts compare together those which doe Fight this good Fight vnder the banner of the Lord of Hostes with those who whatsoeuer their profession is doe indeede and intruth fight against him it brought into my minde that which the spirit of God reports touching the Israelitish troupes and the armies of the Aramites their adversaries c 1. Kin. 20.27 The children of Israel pitched before them like two litle flocks of Kids but the Aramites filled the Country the very like comparison may be truely made betwixt those which fight on the Lords part and those which fight against him or at the least which by our sauiours rule d Luk. 11.23 is all one fight not with him the one side the better part I meane are but even a handfull in respect one of a citie two of a Tribe e Ier. 3.14 the other a numberlesse number and may well be titled with the name of the possessed f Marc. 5.9 Legion for indeede they are Many And therefore true will that be which was spoken of old by Isaiah g Is 10.21.22 and hath beene since renued by Paul h Rom. 9.27 Though the number of the children of Israel men professing Religion were as the sand of the Sea yet shall but a remnant be saued It will not be inough to haue said thus vnlesse it be confirmed also I will therefore shew you how true it is by degrees Touching fighting against mens owne personall corruptions there are that out of many I may cull out the cheife three things which doe shew the number of such Fighters to be but small The first is the generall Ignorance of this point of holy doctrine concerning the combating together of these two Corruption and Holines nature and grace in euery true Christian I am not so well acquainted with your spirituall estate that are here present as to be able peremptorily to determine ought yet perhaps if a man should deale with the particulars of this assembly by polle and should examine them as straitly as the Gileadites did the Ephraiimites touching shibboleth and sibboleth i Iud. 12. demaunding of each this question How fareth it with thee touching the Rebellion of thine owne heart preuaileth it or yeeldeth it to the power of Gods spirit How goeth on the quarell betwixt the lawe of sinne and the law of God perhaps I say this demaund would be quitted with such an answer as was that of Pauls to the lately conuerted disciples at Eph●sus k Act 19.2 Haue ye receiued saith he the Holy Ghost since ye beleeued And they said Wee haue not so much as heard whether there be an Holy Ghost So in this case they would say you make a straunge motion we haue not so much as heard whether there be any such contention And it may be also such as haue some better vnderstanding then the multitude if in this particular they were well pressed would but make such a confused answer as Ahimaaz did to Dauid l 2. Sam. 18.29 Is the young man Absalom safe said Dauid I sawe a great tumult but I knewe not what said Ahimaaz so they would be forced to say Truth is I haue heard or read something of such a matter but I doe not distinctly and experimentally vnderstand it Thus as it was m Math. 26.73 said to Peter mens very speech bewrayeth them and their dumbnesse when they are asked the Word as the souldiers call it sheweth them to be but straglers and hangbies vpon the Lords campe and no good Fighters well without iudging I leaue you to to the accusing or excusing of your owne Thoughts n Rom. 2.15 Onely this I say that he which is vnacquainted with this point of doctrine can no more be said to be a Fighter in the good Fight against corruption and sinne then he can be reputed a partie in a case of difference betwixt two who hath not so much as heard of the quarel The 2. proofe that the Fighters on this side against corruption are but few is the vniuersall yeelding of the most vnto corruption When men come with bended knees offring vp their weapons yeelding themselues to be ordred by those whom they should withstand there is no likelyhood that they haue an intent to Fight So in this case when men generally haue as it were booked their names and entred into pay and euen as a man would thinke sworne their seruice to grosse

earthly house of this Tabernacle shall be destroyed thou maist be receiued into euerlasting habitations How saist thou Are these things strangers to thy thoughts or doe they take vp a cheife roome in thy Affections Are they deepely apprehended or are they but slightly and cursorily entertained Are thy meditations touching these setled and such as hold thee long or are they but like flying motions which are as soone vanished as perceiued Though thy tongue if thou shouldst nowe speake for thy selfe happily would dissemble yet I am sure that if thou talke earnestly with thy conscience that will not fllatter thee Howsoeuer it be this I must tell thee that such as thy desires are herein such is thy estate dost thou long with Dauid thou shalt be saued with Dauid Is saluation If thou wilt speake the Truth lest in thy longing then stand forth and heare thy Iudgment thou shalt be called the lost in the Kingdome of God The longing soule shal be filled the carelesse and full gorged spirits shal be sent empty away This is the true vse of this doctrine Howbeit this be the generall vse of this point yet because p Ier. 17.9 the heart of man is deceitfull aboue all things and there is a q Ps 32.2 spirituall Guile which cleaueth close vnto vs so that thou mayest both make me beleeue by protestations and thy selfe thinke by idle perswasions that thou truly longest for saluation when there is no such matter therefore I pray thee to pardon my feare and suffer me to be iealous euer with a godly iealousie and to tell thee which art so readie vpon the first hearing of this point to answer for thy selfe to tell thee I say that I do much doubt it is not so well with thee as thou dost suppose If thou askest a reason of me why I should be so hard of beleefe as not to credit thee when thou sayest and protestest that thou longest for saluation I aunswer thee that I am suspicious that the ground of true longing is altogether wanting in thee I will tell thee what that is and so leaue thee to be thine owne iudge It is this a liuely feeling of thine owne wretchednesse and miserie through sinne This is the thing which will make a man long to be saued which wil make the message of the Gospell to be glad tidings the feeling of sinne cannot chuse but bring forth a desire to haue the pardon of sinne And indeed in reason it must needes be so For as a man which hath offended the law and is appointed to death ordinarily except he be a man desperate would rather haue a pardon then any thing in the world besides because without it he knowes he can haue ioy in nothing so he which hath offended God and findeth himselfe in the rigour of Gods iustice to be the child of death cannot chuse but more highly prize the fauour of God in the remission of his sinnes then all the treasures and riches vnder heauen When men are secure and without feeling of sin though the grace of God in Christ be neuer so plentifully offered vnto them yet they esteeme it not it seemeth to them as a base thing they regard it not but if once a man feele the sting of sinne then he would giue the world for one litle drop of Gods mercie The prodigall sonne when he liued at home with his father and had meate and drinke enough and knew no want then he was weary of his abundance and would needes aduenture further to try a better fortune but when he had felt the smart of hunger he would haue bene in the state of one of his fathers hired seruants r Luc. 15.19 Make me as one of thy hired seruants Dauid being well humbled would take it in good worth to be a ſ Psal 84.10 doore keeper in the house of the Lord and the poore Canaanitish woman when our Sauiour had well schooled her was content euen with t mat 15.27 Crummes of mercie u Pro. 27.7 The person that is full despiseth an hony combe saith Salomon but vnto the hungry soule euery bitter thing is sweet Though a man haue formerly bene obstinate and stubborne and * Psa 50.17 hating to be reformed hauing x Is 48.4 a necke as an iron sinew and a brow as brasse yet if he be once brought to see himselfe as it were at the brinke and hell gaping to receiue him and the eternall waight of Gods displeasure readie to ceaze vpon him then you shall find him tractable mourning like Ephraim y Ier. 31.18 O Lord conuert me and I shall be conuerted yeelding meekely with Paule z Act. 9.6 Lord what wilt thou that I do running to the Minister like the people to Samuel a 1. Sam. 12.19 O pray to the Lord thy God that I dye not And they which now count euery Sermon to be the burden of the Lord and are readie to say to the Seers See not and to Prophets prophecy not vnto vs would then run about vs and hang vpon vs as they did of old vpon Moses when they saw the glory of Gods maiesty talke b Exod. 20.10 thou with vs and we will heare they would importune vs and call vpon vs as the rulers of the Sinagogue did vpon Paul and Barnabas c Act. 13.15 that if we haue any word of exhortation we would say on These would be the fruites of this feeling and all shewes of longing are but shewes which fetch not their first beginning from this deepe apprehension of the wofull and distressed estate of a mans own soule So then now thou seest there is some cause that I should be suspicious of thy pretended longing For if when I looke into thee if when I conferre with thee if when I obserue thy course I see thee to be such an one as the greatest part a man d Zeph. 1.12 Frozen in the dregs one that e Deu. 29.19 blessest thy selfe in thy heart one that knowest not how thou art poore and f Ro● 3.17 wretched and miserable blind and naked one who standest in no awe of Gods iustice one whose g Ps 119.120 flesh trembleth not for feare of God neither art afraid of his iudgement one that yet vnderstandest not what it is to be a sinner and how h Heb. 10.31 ● fearefull a thing it is to fall into the hands of the liuing God one that i Mal. 3.14 deemest it vaine to serue God and a meere folly to be so religious as some would be in a word one k 2. Tim. 3.5 who contentest thy selfe with a shew of godlinesse without any power of religion How should I suppose it possible for thee to long to be saued when thou canst not tell out of thine owne feeling what it is to need saluation Shall I thinke he longeth to be cured who though it may be he is sicke yet feeleth it not Shall I