Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	good_a	suspicion_n	1,645	5	12.6412	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12260	A sacred septenarie, or, A godly and fruitful exposition on the seven Psalmes of repentance viz. the VI. XXV. XXXII. XXXVIII. LI. CXXX. CXLIII. the 1. 2. 3. 4. 5. 6. 7. of the penitentials. Seruing especially for the direction and comfort of all such, who are either troubled in minde, diseased in body, or persecuted by the wicked. The second impression. By Mr. A. Symson, pastor of the church at Dalkeeth in Scotland.	Simson, Archibald, 1564-1628.	1623 (1623)	STC 22568; ESTC S107775	256,267	548

so strictly vrged that he can get no relaxation of his euill being so incurable except he get a remedie frō God These would seeme to be the words of an impatient mind but we must not thinke that a Christian can keep a continual course but as Iob fell forth in bitter speeches so the best man in the world may do as much and more Therefore when men are thus passionate let vs not cast them off iudging them to be reprobates When he faith they are euer before him note the extremitie of his tentation that he hath no stay of his trouble but continually pressed therewith Should not we thank God that deales more mercifully with vs that notwithstanding of our sins doth not suffer vs to be ouerwhelmed with troubles for he is faithfull 1. Cor. 10.13 who will not suffer vs to be tempted aboue that which we are able to beare Lorinus here bringeth in Purgatorie as though Dauid had not had purgatorie of afflictions in this l●fe but had need of another purgatorie in another life Verse 18. When I declare my paine and am sorie for my sinne Verse 19. Then mine enemies are aliue and are mightie and they that hate me wrongfully are many HEre the malice of his enemies is described from the circumstance of time when they vtter their malice in the highest degree when he is lowest in declaring both his sinne and the punishments thereof and being afflicted of God they afflict him and impeach his spirituall meditations Thus Satan taketh vs at the shot and at the pinch that when we haue to do with God specially and most particularly he then manifesteth his malice most against vs to interrupt our diuine seruice yea he goeth mad in furie when he seeth vs seruing God Satan abhorreth our repentance and confession of sin for there is no exercise which he doth more abhor then repentance and confession of our sinnes for in so doing we bid adieu to the diuell and acquit our selues from his camp Lorinus following Origen expoundeth this of auricular confession to the Priest yet he granteth that this place doth not conuince the vse of confession sacramentall which was not vnder the law neither the other which was made sometime to men yet he thinketh it fauoureth them both lest contadicting the Fathers he may seeme to fauour the heretikes who abhorre the sacramentall confession Mine enemies are aliue The miseries of Gods children inanimates their enemies and giues them new courage as though they got a new life and were reuiued when they heare the destruction of Gods children and yet they are in effect dead who delight in the dead works of sinne Non est viuere sed valere vita Si viuis animae si quid antiquà tibi Remanet vigoris pelle foemineos metus E●● inhospitalem caucasum mente indue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ardere but rather as Plato in Cratylo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viuere vnde Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lust of the wicked is sinne Also I mark here what is the life of wicked men sinne and doing of wrong The diuel he delighteth to tempt men to sin and the wicked cannot sleep till they haue done some sin and neither can eate nor drinke with delight till they haue performed some mischiefe And they that hate me wrongfully are many An argument to perswade God to deliuer him is his innocencie that the wrongs he suffereth are causlesse For surely the Lord will not maintaine vs against our enemies if we haue iustly prouoked their anger Psal 5.4 For he is a God that loueth no iniquitie and no wickednesse dwelleth with him It is not his pleasure that we should be enuious neither wil our Christian profession admit it which is so far from doing wrong A mark of one truly religious he doth wrong to none that by the contrary it will be content patiently to endure iniuries Then if this be a note of true religion to do violence to none what religion thinke ye the Romanists haue who teach that it is s●ruice done to God 〈◊〉 murder Princes shed Christian and innocent blood it is a bloodie religion a●d the Diuell is the father of i● and Rome the mother which hatched it Flie from ●ha● Babel that ye be not partakers of her iudgements Verse 20. They also that rewarded euill for good are mine ad●●rsaries because I ●o●●ow goodnesse THis is a higher d●gree of iniquitie that not onely they har●d him without any cause or wrong done by him to any of them but also he had prouoked them by his benefi●s to loue him and yet they were so diuellishly disposed that as Iudas did recompence Christ so did they Dauid repaying him euill for the good things he had bestowed on them Three sorts of spirits 1. naturall There be three sorts of spirit a naturall when a man can do good for good and euil for euill which theeues Pagans Barbarians and the very beasts will do 2. celestia●● The second celestiall who can do good for euill to shew their conformitie and obedience to Christ their Master The third sort are infernall 3 diabolical possessed by the diuell who render euill for good who in our dayes abound too much whom God reserueth to eternall darknesse Were mine aduersaries or did calumniate From this commeth the name of the Diuell Satan an accuser of the brethren The wicked calumne always Gods children Gods children haue euer the diuels children set against them to accuse who if at any time they praise let vs suspect our selues lest we haue done any euil for which they do it As Antisthenes when he heard the people praise him said Quid inquit mali feci Plutarch What euil haue I committed Because I followed goodnesse This is the highest degree of their persecution to trouble him for religion and because he feared God So they hated God in him and persecuted God in him 21. Forsake me not O Lord be not thou far from me my God Verse 22. Haste thee to help me O my Lord my saluation THese two verses containe a prayer wherein he imploreth the help of God by a three-fold repetition● euer he feareth desertion for sinne ingendreth this feare For if we were cast into the deepest dangers this will euer comfort vs if we be assured of the Lords presence heauen is hell to vs if he be not with vs Nota. hell is heauen to vs if he be there Haste thee to helpe me O my Lord my saluation Here is the weaknesse of our nature described that through our infirmitie we cannot waite the time of Gods deliuerie which maketh vs to crie hasten God will come if we patiently attend his coming But let vs learne patiently to attend his good leisure assuring our selues that he will come Come Lord Iesus and deliuer thy Church from all her miseries by thy glorious appearance O my Lord my saluation He attributeth those names to God Iehouah the name

to binde Sampson Iudg. 16.21 when hee was spoiled of the marke of Gods presence in his head so one sin not repented for is able to carry any person headlong to destruction Finally 4 Mark Constancy Hosea 13.3 let thy repentance be constant not as the dew of the morning or the morning cloud but the longer thou liuest thou must euer haue the greater remorse for thy sin The ships are in greatest hazard when they ride in shallow waters Simil. and are most sure in deepest places Psal 130.1 according to that of Dauid Out of the deepe places I cried vnto thee And as quicke springs send forth continuall waters both Winter Summer Simil. whereas the filthy dubs are dried vp wanting a quicke spring So is true repentance euer mourning and boyling our teares when the counterfeit dries vp sodainly by the heat of their affections The Argument of the PSALME Diuision generall THe Sixt Psalme is first in order of the Seuen containing a Preface and the Psalme it selfe The Preface containes the Author Dauid and the musicall Instruments and persons to whom it is concredit to be sung Dauid was a chiefe sinner who not onely sinned in his person but by his example made Gods name to be euill spoken of now he becomes a chiefe mourner for his offences committed The Title Musicke lawfull HE commits this Psalme to the Master of Basses and Tenors to bee sung by these tunes which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vndermost and middle Ye see by this that Musicke hath euer beene lawfull and esteemed among the Saints of great vertue to stir vp the affections of men 1 Sam. 16.23 2 Reg. 3.15 The Harpe of Dauid banished the euill spirit from Saul Elisha craued a Minstrill to remoue his anger yea it is alledged that by the sound of Musicke the Delphine is moued it is very commendable if it be rightly vsed for it is not onely meet to stir vp the affectiōs to ioy but also to prouoke them to mourning for so heauie is our nature that it craueth helps and suppliments which may further vs to the seruice of God where by the contrary is force enough in nature to prouoke it to euill for this cause hee commits it to the Base and Tenor. Musicke praised To conclude this point let no man contemne Musicke seeing it is magnified in heauen amongst the Angels the aire is replenished with infinite varietie of tunes and notes the earth should imitate Angels and not bee inferiour to birds but be stirred vp to praise God yea and in hell there shall be sung that blacke Basse the shouts of wicked men who shall be forced to crie Psal 145.17 The Lord is iust in all his iudgements The Diuision Diuision particular THE Psalme hath two parts a Praier and a Triumph after Praier The praier hath two parts a deprecation of euill in the first three verses and a desire of deliuery in the next foure The Triumph and perswasion of obtaining his suit in the three last The Vse The vse of this psalme THIS Psalme serues for all persons who are either troubled in mind or diseased in their bodies or are persecuted by the wicked If they peruse this Psalme they shall find medicine to remedie and cure all VERSE 1. Verse 1 O Lord rebuke me not in thine anger neither chastise mee in thy wrath Doctr. 1 O LORD Dauid being heauily vexed hath his refuge to God In our afflictions we must looke to God and not to secondary causes whose hands hee felt vpon him whereby hee would learne vs not to set our eye vpon the instrument which afflicteth vs or the mid causes which deale with vs but let vs looke higher than those to that Primum mobile the eternall God the first mouer of them all without whose speciall aduice and determination the Deuill himselfe is not able to cause the least haire of our head fall to the ground * For al are numbred Mat. 10.30 2 Sam. 16.11 12.23 Iob 1.21 which Dauid considered wel when Shemei railed at him in saying The Lord hath sent him the like he thought at the death of his child This Iob acknowledged when in his great distresse he looked to God and said Wee haue receiued good things at his hand why not euill also the Lord hath giuen the Lord hath taken blessed bee the name of the Lord. Whereby wee are taught Vse that when wee are wounded To goe to God for helpe in our distresses Doctr. 2 Praier is our wings to flie to God in our affliction Cant. 2.14 Simil. we may goe to one who shall cure vs euen him who hath heaued vs vp and cast vs downe againe Next Dauid being in distresse runnes to Prayer for Prayer is the wings wherewith we must flie to the mountaine of God in our tribulations to hide our selues in his Rocke as a Doue from the violence of the Hauke which pursueth vs yea oftentimes God sendeth vs afflictions to the end we may be prouoked to prayer Rebuke me not God hath two meanes by which hee reduceth his children to obedience 2. meanes by which Gods brings vs to obedience 1. His word 2. His Rod. Mark 2.17 Psal 141.5 If we refuse to bee ruled by gods word then God will not faile to correct vs with his Rod. Mat. 26.46 his word by which he rebukes them and his rod by which he chastiseth them The word precedes admonishing them by his seruants whom he hath sent in all ages to call sinners to repentance of the which Dauid himselfe saith Let the righteous rebuke me and as a Father doth first rebuke his disordered child so doth God speake to them But when men neglect the warnings of his word then God as a good Father takes vp the rod and beats them Our Sauiour wakened the three disciples in the garden three times but seeing they could not waken he told them that Iudas and his band was comming to awaken them whom his own voice could not waken Many contemne the Word and Sacraments and such gracious warnings 1 Cor. 11.30 For which cause as saith the Apostle many are sicke among you many die also And indeed many warnings haue we receiued but all in vaine and therefore the Lord hath been forced to apply some harder remedies Simil. yea euen to fire the filthy farsie of our sinne But yet happy is that man that can be touched with any of them where by the contrary it is a desperate euill where nothing can moue either with the Word Note Yeeld to the means which God vseth 2 Sam. 12.13 Luk. 15.18 as Dauid was when he said I haue sinned or the rod as the Prodigall being pinched with famine resolued to returne to his father and confesse his owne vnworthinesse But alas the Lord hath too great cause to complaine of this age as he did of the Israelites by his Prophet while he saies I haue

what the worse is a Captaine for a scarre in his face whose valorous armes haue beene so well tried Next his afflictions and persecutions cannot bee shamefull but honourable for the Apostles themselues thought it great honour to be beaten Acts 3.41 yea to bee scourged for Christs sake They now are crowned with martyrdome who to the worlds opinion haue suffered as euill doers Let not mine enemies reioyce ouer me The deuils reioyce at euill Luke 15.10 The wicked doe imitate the nature of the deuill for he is neuer glad but at the destruction of sinners as the Angels reioyce at their conuersion whereby ye may trie if yee be a true Christian The triall of a Christian by cōpassion 2 Cor. 11.29 Doct. Gods children haue many enemies Reu. 12.17 if ye lament with those that lament and haue compassion on them and say with the Apostle Saint Paul Quis affligitur ego non vror Who is afflicted and I doe not burne Gods children haue many enemies hee is not one of Gods lambes if he haue not a Lyon or a dogge to pursue him some are secret some are open but who are they none but the Deuill and his children the Dragon pursues the seed of the woman Next obserue their malitious nature they reioyce at the euill of Gods children Simil. and doe leape for gladnesse The Flies and Eagles liue on the sores of beasts so doe the wicked reioyce at the euill of Gods people Doct. The wicked alwaies reioyce in euill Reioyce not ouer mee my enemy I haue fallen I will rise againe Thirdly hee would not feed their eyes with his losses The ioy of the wicked is euer in euill either in their owne or other mens sinnes they sleepe not till they sinne they eate not but in sinne with gluttony they sleepe in vvhoredome they go to murther oppression or strealing VERSE 3. So all that hope in thee shall not bee ashamed but let them bee confounded that transgresse without cause Doct. The benefits of Christi●ns are common SO all that hope in thee He so drawes his deliuery that the benefit thereof may redound to the rest of the members of Christ for their euils and their goods are common neither should vvee seeke any thing to our selues but so farre as it may redound to the good of the Church and her comfort For as a ring on the finger adornes the vvhole body Simil. and as the hurt of the finger anoyeth i● all Doct. Shame sent to the wicked a● to the right owner 1. They transgresse so doth the good of one member reioyce all and the hurt of one offend all But let them bee confounded that transgresse without cause Now shame is sent to the right owner the vvicked vvho are described by two marks first they are perfidious and forsworne no bond can bind them they are a false generation trust them not vvhen they are vvith Iuda● kissing thee Luk. 22.47 2 Sam. 3.27 then are they betraying thee Ioab said to Abner in peaceable manner how doe you my Brother in the meane time had a dagger priuately wherewith to kill him 2. Without cause The next marke is vvithout cause they are not able to qualifie any iniury that euer they haue done Psal 11.3 What hath the righteous done saith Dauid They liue vpon suspitions apprehensions and iudge others after their owne false nature Doct. Ianocencie a great comfort in time of trouble Note a great comfort to establish thy conscience in thy sufferings thine innocencie vvhich maketh thy afflictions light and thy burthens easie VERSE 4. Shew mee thy wayes O Lord and teach me thy pathes Doct. Wee are naturally ignorant SHew mee This letteth vs see how that naturally vve are ignorant of the vvaies of God and therefore Dauid vvould bee taught of God Hee craued in the first three verses to bee freed of shame and now hee craues the meanes by vvhich he may bee deliuered euen Gods vvord which is the onely preseruatiue from shame And herefore it often commeth to passe that vvhen men are brought to be open spectacles of shame Doct. The contempt of Gods word the cause of shame Vse Against contemners of the word of God Simil. they doe confesse it was not the present accident wherein they are taken but the contempt of Gods word And this should teach vs to loue that word and follow it to the end vve may be kept from shame which maketh greatly against the Atheists and Papists of our Land who contemne the blessed word of God they are as Owles flying the light of the day Qui male facit ●ait lucem hee that doth euill hateth the light In this verse are contained 1. the person whom he implores Iehouah whom he describeth leading him teaching him Ioh. 3.20 The Parts receiuing him in fauour and nourishing him in the 4.5.6 7. verses 2. What hee seekes Gods wayes 3. By what meanes Teach me and lead mee 4. the reason Because thou art my God and I trust in thee Dauid a King and a Prophet craues to bee directed by God to the effect and end hee may direct the course of his life well and of all his Subiects which was Solomons choyce 1 Kin. 3. ● Lord giue me wisedome to go in and out wisely before thy people So should Pastors doe Who would bee a good Master Doct. All should desire to be taught by God in his wayes Two contrary waies let him be a good Apprentice this same should all priuate Christians desire that God would teach them that way which will please him best euen his owne wayes Thy wayes This presupposeth that there is another way which is the way of sinne as there are two places and ends heauen and hell so are there two persons sheepe and Goates two wayes the broad and narrow two words Ios 24.15 come and depart I with Iosua set before you life or death the right or wrong way chuse or refuse All men are going but there is onely one Gods way the Kings hie streete many by-wayes All thinke they are going to Heauen Iewes Turkes Papists Atheists but try if thou be going thereto by that vvay which God hath set downe to thee trye which is the ancient way the true and liuing way Brigands and false guids may deceiue you 2 Kin. 6.19 The wrong way as the Prophet led the Aramites Ioh. 14.6 Ps 119 35. and leade you to Samaria but the way of God is set downe by Christ I am the way the truth and the life no man comes to the Father but by me euen through the vale of his flesh thus he steps through Christ Dauid prayes vnto the Lord that hee would direct him in the path of his commandements for therein was his delight and Isaias saith God will teach vs his wayes Isai 2.3 and we will walke in his pathes Faith and Loue two feet whervpon wee must walk There bee two feete

the conuersion of sinners The word can doe more then any thing Esa 53.1 Rom. 1.16 O the wonderful power of Gods word that it can do that which all the world could not do It is the arme of the Lord To whom is the arme of the Lord reuealed saith Isaias It is the power of God to saluation saith Paul No doctrine can worke faith in man but the worke whereto it perswadeth him not forceth him Conuersio presupposeth auersiō Conuersion presupposeth auersion The vse of the word is to conuert them that are auerted or peruerted as the shepheard bringeth home the wandring sheepe Which cleerly argueth the necessitie of the word and teachers thereof so profitable as without which sinners cannot be conuerted to God for no other instrument can conuert them and they cannot conuert themselues This teacheth Ministers to be diligent in their calling if they would shine as starres in heauen Dan. 12.3 they must labour to conuert sinners Verse 14. Deliuer me from blood O God which art the God of my saluation and my tongue shall sing ioyfully of thy righteousnesse HAuing before so often begged pardon for all his sinnes in generall he now particularly confesseth which of all his sins grieued him most The shedding of innocēt blud Dauids greatest sin which he setteth downe to be innocent blood and therefore he craueth to be deliuered from the burden of it from the terrors of an accusing conscience the cries which it sendeth vp to God This verse hath a petition and a promise In the petition two things 1. of whom he beggeth this petition 2. what he seeketh to be deliuered from blood O God the God of my saluation His doubling and repeating the name of God sheweth vnto vs that he taketh hold on God with both his hands and it declareth his vehemencie and earnestnesse in his suite at God that he might be deliuered from that blood And all his suites he directeth onely to God Foolish Papists God helpe you When he calleth him the God of his saluation he cleerly sheweth to vs that he hath no saluation either of his body or soule but onely of God who will not giue his glory either to man or Angell When he saith My saluation he applieth saluation to himself and doth not imply and infold his saluation in generalitie thinking it presumption to certifie himselfe of his saluation as the Papists say For what comfort can we haue in life or death We can haue no comfort vnles we be perswaded of Gods mercie Dauids petition if we be not perswaded of Gods mercie and fauour not that we presume of our merit but perswading vs of his maiesties constancie and truth Deliuer me from blood His petition is to be deliuered from blood● both from the guiltinesse which he had contracted by his murder as from the terrors of his conscience as also from the punishment threatned by Nathan that blood should neuer depart from his house 2. Sa. 12.10 and finally from future blood that he neuer fell into it again as God deliuered him from the blood of Nabal by Abigail And this is a great deliuery 1. Sa. 25.33 that we do not euil as we ate commanded to pray Deliuer vs from euil Mat. 6.11 that we commit no sin and when we haue done euill it is a great deliuerance when God freeth vs of the guilt of it the condigne punishment But our greatest comfort is when we are kept from doing of it as Ioseph and Susanna and it is Gods greatest honour when we are deliuered from the punishment which we haue deserued for committing such euils From blood He both committed adultery and murder but he is more touched for the one then for the other Adultery is euil because it defileth and defaceth Gods image in man Murder worse then adultery but murder destroyeth his image And there is no sinne more odious in the sight of God then blood for which cause he banished Cain from his presence Gen. 4.14 Gen. 6.5 he destroyed the first world which was full of crueltie he remoued Saul from his kingdome 2. Sa. 21.1 who slue the Priests and the Gibeonites he remoued the Crowne from the house of Ahab and dogs licked his blood 1. Is● 22.38 Kings should pray with Dauid to keepe them frō the blood of innocents for blood shall be in their house Nota. And often those who liue in blood die in blood and make a bloodie testament according to that of the Poet Ad generum Cereris fine caedet sanguine Discedunt reges sicea morte tyranni The word in the originall is bloods in the plurall number Why called bloods in the plurall number For such is the atrocitie of that sin that one is weightier then a thousand weights of Lead So soon as it is shed so soone doth it defile the shedder as the purple dieth the cloth It seemeth well coloured when it is shed but within a litle time it becometh so thicke and black that a man would abhorre to behold it therefore it is called bloods Leu. 7.27 The Lord in the Leuiticall law forbad his people to eare any flesh with the blood Nota. that the detestation of beasts blood might make them so much the more to abhorre the blood of man wherein his life standeth Blood hath a crie Gen. 4.10 Gen. 4 10. The voice of thy brothers blood crieth Who so shedeth mans blood his blood shall be shed which is either by the iustice or by reuenge and repaiment The auengers of blood are admitted by the law Now mens hands are full and foule with blood The earth is drunken with blood In her wings there is found blood Polluted with blood Lam. 4.14 Bull of blood Ezek. 9.9.22.2.23.27 Blood hath touched blood Hos 4.2 Ioel complaineth of them Ioel 3.19 Mica 7.2 Nah. 3.1 Hab. 2.12 Mat. 23.35 that they shed innocent blood Micah Nahum and Habakuk pronounce a woe to them that shed innocent blood And Christ bringeth together all the blood shed from Abel to Zechariah Mat. 27.8 The Iewes bought Aceldema a field of blood Reu. 8.8 Their feete are swift to shed blood The third part of the sea shal be blood God will reuenge the blood of the Saints Innocent blood is hath bin shal be shed So I see from the beginning of the world to the end thereof innocent blood hath euer bin is and shall be shed but namely the blood of Gods dearest children Sanguine fundata est Ecclesia sanguine creuit leftblank sanguine finis crit Let vs then thinke it no vncouth thing when we see innocent blood shed so abundantly that the streets of Ierusalem are filled and like to be more filled with the blood of Gods Saints And my tongue shall sing ioyfully of thy righteousnesse He promiseth to be thankful vnto God for it becometh righteous men to be thankfull Psal 33.1 Sinne tooke away the