Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	blood_n	heart_n	part_n	1,385	5	4.9423	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00700	A godly and fruitful exposition on the twenty five psalme, the second of the penteniials [sic]. Seruing especially for the direction and comfort of all persons, who are either troubled in minde, diseased in bodie, or persecuted by the wicked. / by A. Symson, pastor of the church at Dalkeith in Scotland.	Simson, Archibald, 1564-1628.	1622 (1622)	STC 22565.5; ESTC S107781	90,612	198

that is that the sacrifices of old could not worke by themselues remission of sinnes but onely did represent and prefigure the onely sacrific● of our Redeemer Then as he saith truly their sacrifices ex opere operato by the external working of them cannot giue remissio● of sins What reason then hath he to affirm that the Sacrament of the new Testamen conferreth grace by the very externall giuing thereof Lorinus against himselfe seeing that same thing wa● prefigureted by their sacrifices which is represented by our Sacraments that is Christ● blood both in Baptisme and in the Lords Supper Verse 17. The sacrifices of the Lord are 〈◊〉 contrite spirit a contrite and broken heart O God thou wilt no● despise WHen he hath remoued that which God misliked and refused now he placeth that which God liketh and receiueth that is the sacrifice of a contrite spirit In the plurall number called sacrifices that is this one for 〈◊〉 A broken heart is such a heart which is humbled through a sight and sense of sin What a broken h●ar● is For it is needfull that as we haue worne our heart by finne so our heart should be worne againe by repentance and sorrow for sinne and that we should take paines to subdue our hearts and all the thoughts thereof and bring them captiue to Gods obedience That is that poore spirit of which Matthew speaketh Mat. 5.3 Esa 66.2 Isaias speaketh of the spirit that trembleth at Gods word Why sacrifices in the plurall number This caus d Dauid to put the word sacrifices in the plurall number that he might expresse the better that one contrite heart which is the sacrifice of repentance alone suffiseth for all legall sacrifices If he had said that a contrite heart is a sweet smelling sacrifice they might haue excepted that so are many others as the papists do mixe their works with the grace of God But Dauid excludeth purposlie all sacrifices and sheweth that what euer sacrifices God respecteth are comprehended vnder a penitent heart beleeuing in Christs bloud and seeking mercie for the same This sort of people are called mourners in Sion who mourne to God for their owne sinnes and the sinnes of the people who powre out their heart with their teares to God who doe lament for the affliction of Ioseph Oh what cause haue we to lament this day for our sinnes and to breake our hearts for the persecution of the Church in euery place Let our feasting be turned into fasting our laughter in teares Mourne with Ieremiah for the desolation of Sion Nota. A contrite and broken heart thou wilt not despise Here he encourageth the penitent sinner who may be affraied to appeare before the Tribunall of God in regard of the conscience of his sinne and be feared that God will not accept him howsoeuer he be humbled Him here he encourageth God will not despise a troubled heart yea rather he will like it and manifest his skill in healing and comforting it God liketh a troubled heart To which agree all those places in Isaias which comfort the Church those sweet inuitations of Christ to the laden and wearie to come vnto him and to those that were athirst and he that calleth vpon vs will not reiect and cast vs away The Lord is nigh to them that be of a contrite spirit Psal 144.8 Who speake to him in the bitternesse of their soule Iob. 10.1 Crying like the Dragon or Ostrich Mich. 1.8 Who cry wonderfull being ouercomed by the Elephants As Saint Ierome saieth who slay their affections and offer them as a sacrifice to God as the Magdalen Peter other Saints who forsake their former lusts and say with a certaine young man who being temped by an harlot and seeming to be ignorant who she was she said ego sum it is I he answered ego non sum it is not I for he was conuerted by repentance If thou would prevaile with God Pro. 23.26 giue him thine whole heart if thou doe any thing for God doe it with thine heart 2. Chro. 31 21 seeke him with thine whole heart loue him feare him pray to him turne to him obey him with thine whole heart Deut. 10 12. Rom. 6.17 Ier. 32.40 Ioel. 2 12. Psal 119.145 Their heart is deuided saith the Lord of hoste now shall they perish Hos 10. ● God is one and vndeuided and craueth an heart one and whole in affection and rent onely by de●ection nothing can breake God but a broken heart The string can bow the bowe the fire can temper and molifie the steele the goates bloud the adamant and the heart contrite can moue God saith Mantuan in these verses Virga recens Zephyris neruo curuabitur arcus Igne chalybs adamas sangnine corde Deus Finallie obserue that albeit repentance doth make a contrite heart and as I said before we should take such paine on our contrition that we should not let any thought of our heart escape vnrepented mourned for yet the onely hammer which must burst our soules is the word of God The word of God bruseth the heart which bruseth the rockes of a stonie heart Simil. and maketh an heart of flesh And as out of rags being brused is brought forth fine paper so is a troubled heart brused with sorrow for sin turned into a gratious subiect whereinto God may worke and write his law And as the poole of Bethsaida being troubled Ioh. 5.4 brought health to mens bodies so doth the conscience afflicted by God bring certaine health and saluation to soule and body Saint Ambrose sayeth that repentance is so difficult and hard a matter that he hath oftner found mo who liued innocently then who did truely repent It is written of Augustine that he caused the psalmes of repentance to be put on the wall ouer against him before he died and reaped aboundantly reading them ten daies at which time none came to him but either the phisitians or his refreshment Seeing therefore God liketh this sacrifice of a contrite heart without which none other thing will please him let vs take the bests of our affections seperate them from their olde pleasures to God bind them by the coards of the word lay them downe at his feete and slay them and that sacrifice shall please him offer thy selfe a liuing sacrifice and be assured God will accept of thee and neuer reiect thee not thine offering other sacrifices die being offered Nota. but we by offering our selues to God yet liue Verse 18. Be fauourable vnto Zion for thy good pleasure build the walles of Ierusalem HE hath prayed for mercie to himselfe now he praieth for the Church which he hath offended by his sinne and vpon which he had brought such euills that it would please God to be mercifull to her ●uild vp her walles and repaire her ruines No man can truely pray for himselfe vnles he pray for the church No man can truely pray for

himselfe ●nlesse he pray for the Church also as Da●id doth in many Psalmes If a man be a ●ensible member of the body it is not pos●●ble but the euills which befall to any one ●ember let be all touch not him to the heart as it were done to himselfe In this verse are three things contained first for whom he prayeth for Sion and Ierusalem secondly what he suiteth Gods fauour thirdly out of what ground for thy good pleasure But before we enter to any of these particulars we haue some generalls necessarely to be marked The chiefe care of princes should be for the Church First that the chiefe care of Princes should be the weale of the Church The Church is as the heart in the body which being troubled of necessitie the body must be in danger if ye loue your head keepe your heart The Church nurisheth the heart bloud of Christ in her bosome The Church is as the heart the rest of the members haue also their owne offices but she hath the chiefest office being the most noble part and who should maintaine her more then the head who hath all the sences infixed therein and from which all the members sinewes and veines take their life And what grea●er honour can they haue then to be nursing fathers of the Church If a king concredite his child and his first borne to be nourished by any of his subiects may not that subiect thinke he hath gotten great honour Simil. and may expect for his trauell great commoditie and when a king hath receiued Gods first borne for Israel is his first borne in his custodie may he not thinke he hath gotten great glorie and if he neglect his first borne shall he not receiue great infamie Those who are greatest officers in a kingdome as Chancelour Chamberlane President Secretarie and men of estate are in greatest estimation and credite and shall not great men thinke they are greatlie obliged to God who hath made them administrators of his kingdome whose standing is the weale of the Church the principall e●tate of their Common-weale if it stand then they stand if it fall they fall for their subiects obey them more for conscience then for any terrour or feare of their lawes Then it is best for them to be religious and to propagate holie religion for their owne standing The Romans wrought more by religion then the sword The auncient Romans Lacedemonians Athenians were most carefull of religion ●ecause they affirmed that they wrought more by deuotion then they were able to ●oe by the sword This was their good po●cie as Plutarch amplie reciteth in his Historie Then when Princes inuade religion and draw the people to atheisme see if they be not gratest enemies to themselues to their estate and posteritie The Turke and other polititions may giue Christian princes sufficient proofes of this my assertion as also if examples of Dauid Let princes follow Dauids example Solomon Iosias Ezechia Constantine Theodosius may moue them whose posteritie hath brought eternall renowne vnto them and if not let Iulian affray them and wicked princes like vnto him The care of religion a princes chiefest safeguard The care of religion and to be a religious prince is the greatest safeguard to a prince For religion hath Gods maintainnance and God hath shewen his mightie hand for Ezechia against Senacherib and for Dauid against all his enemies for Queen Elizabeth who died in peace notwithstanding all the maginations of her enemies and for our dread Soueraigne Lord King Iames Princes religious bring wealth to their subiects against all the horrible and monstrous designes of his enemies Princes maintaining religion bring great wealth to themselues and to their subiects as Solomon did when gold was as dust and siluer as the stones Next 1. King 10.21 the Church being vnder continual danger should be helped by princes The Church being troubled should be helped by princes Since the Church is the princes depositum which God gaue to their custodie they ought to haue a chiefe regard of her The fatherlesse widow and orphans are concredited to them much more they should defend the Church because the deuill and his instruments and her fight against her and who should maintaine her but princes who are set in authoritie onely for her cause to debate and take her part against all the world Her enemies are more then notorious she was neuer at rest her enemies are assaulting her continually hell hath broken loose against her in these latter daies princes haue put their diadems on the hornes of the beast people are rageing And seeing that eternall spouse of God is so hated of the world should not princes with Dauid procure her welfare euen to their vttermost Princes who would fight well must pray well Princes must by prayer and power support the Church Prayer hath more power then armour Therefore princes who would fight well must pray well Moses did more with his hands lifted vp to God then Iosua did with his sword Exo. 17.11 Gen 32.28 Israel wrestled with God gat his name by prayer for otherwaies he could not haue preuailed with such a maiestie Therefore princes who be athiests can neuer be good to the Church and no maruell because they know not what prayer is Wicked princes cannot abase themselues so low as to pray to a superiour but Dauid who will be renowned for euer not onely prayeth but biddeth the people pray for the peace of Ierusalem In a word the chiefe armour of the Church and all Church wardens and Church defenders are spirituall Arma militia non sunt carnalia The weapons of our warrefare are not carnall but spirituall Be fauourable vnto Zion He prayeth for Sion and Ierusalem this is a noueltie should the king pray for the Church I thinke the Church should pray for the king Yea but this king thinketh that all his prosperitie standeth in the weale of the Church and therefore he as the most principall member thereof prayeth for her What Sion and Ierusalem were and what they signified The Church is represented by the names of Sion and Ierusalem Sion was the mountaine vpon which the fort and Temple were builded Ierusalem was the cittie But these two haue spirituall interpretations being shaddowes of things to come as all the Fathers confesse Sion was a mountain in the holy land which the Lord loued more then all mountaines He might haue chosen Olimpus for height Basan for fatnesse And what was Sion it is to be seene yet there are many bigger stronger and fairer mountaines in Scotland then was Sion I will compare it to Authur-seate at Edinburrough how commeth it to passe that the Lord chooseth it before all mountaines What but because he loued it and made it a place of his habitation there he built a Church out of it he will let the law yea the Gospell came to all nations mount Sion is a place so firmely fixed