Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	lord_n	love_n	love_v	2,989	5	6.7075	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97361	Seaven sermons. [sermons 1 and 2 only] preached vpon severall occasions. Viz. 1 The Christians prayer for the Churches peace. One sermon on Psal. 122.6. 2 One sermon on 1 Sam. 2.30 3 Baruchs sore gently opened; Gods salve skilfully applyed. In two sermons on Jeremy 45.5. 4 The araignement of coveteousnesse. In three sermons on Luke 12.15. By John Stoughton, Doctor in Divinitie, late of Aldermanburie, London.; Sermons. Selected sermons	Stoughton, John, d. 1639.	1640 (1640)	STC 23311_PARTIAL; ESTC S117838	33,512	94

of Iob 14. 8. 9. the waters as Iob speakes and breaking forth into this extacy of divine affections in the beginning of the Psalme I was glad when they said unto mee let vs goe into the house of the Lord our feete shall stand within thy gates O Ierusalem Now the spring of reason that fed this strong affection in him are those Two that the Philosophers give as the just cause of all good affections There are two things that make us loue any thing 1. The beauty of it 2. The propriety of it The beauty of the Church set his heart so much in love with it that is expressed in the 3. verse Ierusalem is built as a City compact together How ever other mens eyes looked scornefully vpon Ierusalem as haveing no beauty nor comlines in it yet the godly man seeth of all the societies in the world no such beauty as in the Church of God Secondly his propriety hee hath in it or the relation in which he standeth to it which is Double 1. Jerusalem in the fourth verse is the place of Gods worship whether the Tribes goe up the Tribes of the Lord to the testimony to praise the Name of the Lord. There was the beauty because there was the worship of God the fountaine of all beauty And there is his second relation and propriety in that there was the company of all the Saints of God there hee set thrones for the house of David And then he commeth to his second affection which is answerable to the other and but a counter-pane of it his loue expressing it selfe in both and that is his ardent desire for the good of Jerusalem beginning in the verse that I haue read And this ardent desire breaketh forth and expresseth it selfe in a double streame We haue First a precept for prayer in the verse read Pray for the peace of Ierusalem And then a prescript forme of prayer for peace in the next verse Peace be within thy walls and prosperity within thy palluces And then the springs of reason that feed this loving affection of desire and maketh it in continuall motion are answerable to the former He lookes upon Ierusalem in the double relation mentioned before 1 For my Brethren and companions sake I will now say Peace bee unto thee There is the first relation And the second is For the house of our God I will procure thy good in the last verse And so I have given you in briefe the whole summe of the Psalme But to returne to the verse There be two things observable in it A Mandate and A Motive The Mandate Pray for the peace of Ierusalem The Motiue to put us upon it They shall prosper that loue thee In either of these there may be 3. things observable First There cannot be a better imployment for Christians then Prayer Pray for the peace of Ierusalem Secondly wee cannot aime at a better blessing in Prayer then Peace Pray for the peace of Ierusalem Thirdly There is not a nearer relation wee haue to any for whom we should wish all good then to Ierusalem pray for the peace of Ierusalem This is the direct gradation of the verse but I shall handle it in a retrogradation beginning at the last First The nearest relation a Christian hath to any for whom he should wish all good is to Jerusalem pray for Ierusalem Secondly The greatest blessing is Peace pray for the peace Thirdly The most effectuall meanes to gaine peace is Prayer Pray for the peace of Ierusalem There bee as many things observable in the second branch of the text The motiue that is used Let them prosper that love thee First wee cannot but pray for Ierusalem if we love her it is an argument wee loue not the Church of God and the honour of God if we will not doe so much as set forward her peace by prayer There is a second thing too implied in the other translation Let them prosper that love thee Our praying for the Church giveth us a share in all the Churches prayers we haue a venture in every ship of prayer that maketh a voyage for heaven if our hearts bee willing to pray for the Church and if not we haue no share in it Lastly All our prosperity depends upon the prosperity of the Church and our desires for the prosperity of it They shall prosper It is a certaine thing all that loue the Church of God shall prosper and prosperity only belongs to them and there cannot be more effectuall inducements to perswade men to this duty then these are I know there be so many sands in the Text that should I observe them all the glasse would out-run me I shall therefore contract all into one observation and so prosecute it in many particulars briefly that so I may comprehend the maine of the text and shall propound it thus Doct. It is the duty of all Christians to pray for the peace of Jerusalem and to provoke others to doe the like and all their owne good depends vpon it For the opening of the point to bee very briefe in it there bee two things concerning the Object that I shall giue a little inlargement to to take the full meaning of the point And also two branches concerning the act which is to be performed There is a double Object 1. For whom wee must pray for peace that is Ierusalem 2. And what wee must pray for for Ierusalem that is Peace I must expresse briefly what is meant within the compasse of Ierusalem And what is meant by Peace which are the objects of our prayer I. Ierusalem to expresse it in a word there may be a double signification of it which may come within the compasse of the meaning of the text First of all Ierusalem Mysticall Secondly Ierusalem Literall I. Ierusalem Mysticall is the Church of God or in Generall the common and publike good and welfare which every one should preferre before his owne private and not mind so much his owne cabbin as the ship in which all prosper or perish together But more particularly to expresse it you may take it in these three rankes or degrees First in the vtmost generallity the true Church of God is the object of our prayers and the whole Church of God every part and po●tion of it every branch and member of it throughout the world a Christian should haue an inlarged affection to reach and comprehend the good of all in his prayers Secondly and more specially Those members of the Church that are ●mminent the naturall members and the noble members The naturall members that are the living stones of the building of God not onely in the outward profession of religion pleasing to God Christians in name but those that are really such And especially such as are more noble members that are more instrumentall and organicall the good of the Church depends more vpon them Such as are Eminent in power in place in worth and in service our prayers must