Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	son_n	5,168	5	5.9174	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15471	A comfortable meditation of humane frailtie, and divine mercie in two sermons upon Psalme 146.4. and Psalme. 51.17. The one chiefly occasioned by the death of Katharine, youngest daughter of Mr. Thomas Harlakenden of Earles-Cone in Essex.	Williamson, Thomas, 1593-1639.	1630 (1630)	STC 25738; ESTC S106233	35,205	48

caused the union and relation betweene us and great distance of place and dwelling may threaten to divide and cut me off from you yet I must reckon you ever amongst my best friends And by the name wee have now treated of and what ere was deare in it I pray you let me be one of yours still Yea let this writing lye by you to informe you thus much that it proceeds from a minde deeply affected to you and yours And the Lord Iesus Christ blesse you all eternally Beckingham in Lincoln Iune 16. 1630. Your verie loving Sonne Thomas Williamson A FVNERAL SERMON PSAL. 146.4 His breath goeth forth he returneth to his earth in that very day his thoughts perish THis Psalme and the rest to the end are much-what of one kinde both for manner and matter and something may be said not unusefully from both Their method or manner is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circular praying the Lord like the heavens they move in a circle and have recourse to the same point at Hallelujah is the beginning and at Hallelujah is the ending And this may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circular doctrine or instruction that after this manner wee looke up to God in all our designes not as first disposer or mover onely but as founder and finisher α and ω first efficient and supreme end to whom all our strength and service refers and bowes like the sheaves of Iacobs sonnes to the sheafe of Ioseph Againe the matter of these five last Psalmes the whole of them is but Hallelujah praise ye the Lord runneth like the bloud in the veines quite thorow them And why may not this instruct us too even wherein is every good mans duty to praise God thorowly and perpetually The Lord our God the keeper of Israel neither sleepeth nor slumbreth and his Angels or Seraphims cease not to sing Holy Holy and Satan and his Angels are ever in circuit to devoure us and our indevotion to good is ever stealing on us therefore we should not content our selves with good beginnings like the Church of Ephesus nor presume of mercy at the end and be starke dead in the middle like the Church of Sardis we should not rest in this that we lift up our lips sometime to the Lord in the morning or end in the evening in our accustomed devotions unlesse the heart and matter of our day our life be well bestowed according to our modell here wee should bee enwoven and wrought quite thorow our maine bent should be a Hallelujah to praise the Lord with all our might as David did with all Israel at the bringing home of the Arke being very sensible whensoever we cease to bee of service to the Lord as David was grieved for the breach in Vzzah and therefore called it Perez-Vzzah 1 Chron. 13. Now the Psalme in hand is first Eucharisticall a vow of perpetuall praise to the Lord in the two first verses Secondly Paraineticall it exhorts to it upon maine reason in the residue of the Psalme Praise yee the Lord. Praise the Lord O my soule While I live I will praise the Lord while I have any being that is O my minde or understanding meditate thou on God know him ô my will or inmost affection my very heart-root bee thou set for God yea and that not for a mood or humour onely sed quum adhuc ego sum while I live while I have any being I shall praise the Lord thorow all times places and occasions Here is the man after God his owne make So let us awaken our selves so speake and so doe Iames the second Especially we who succeed the Psalmist in office so should we foretaste pre-digest the heavenly gift and the powers of the world to come and speake of our God out of experience or out of a sense of that peace and grace which wee preach and this is Clarigatio as the Roman heralds use to speake an Hallelujah a denouncing warre against hell and sinne with a shrill and piercing sound Againe the Psalme is exhortative pressed with good reason The summe is this Sticke close to the Lord by faith and love for fruitlesse and vaine is all other confidence in comparison in God there is much good-will and goodnesse in God there is infinite abilitie and power in God there is eternall being hee rules for ever as wee see from the fifth verse to the end But humane succour that must faile us needs sometime in will sometime in power ever in duration as in the third and fourth verses Put not your trust in Princes nor in the sonne of man in whom there is no helpe His breath goeth forth c. Indeed Christ is the Prince of peace happy are we that have him our hope for as he is the sonne of man the branch of David so he is germen Iehovae the seed of Iehovah Esa 4.2 The Lord our righteousnesse Ierem. 23.5 Ex homine non per hominem borne of a woman but by the Holy Ghost and the fullnesse of the Godhead dwelleth in him personally that the helpe of Christ is the helpe of God But meere sons of men every second cause whatsoever is no salvation no solid helpe no merit or efficacy to build upon The grace of a Prince is a shade under which all flesh is glad to feed Dan. 4. and Seneca wondereth how Polybius could weepe Propitio Caesare being in grace with Caesar yet put not your trust in Princes not in the ingenious as the word signifieth or magnificent No Then the Psalmist takes off our trust from all the world and there is not that thing in it which is to be trusted and celebrated for ever because nothing in the world is for ever and God his Deputies in office are filii hominis in essence like other men and so the best humane confidence is but pons sublicius a woodden bridge very ready to sinke under us yea scipio arundincus as he said of the King of Egypt a broken reed perillous to be trusted on when the waves of death and judgement and spirituall distresses arise and swell and therefore Hallelujah praise God and doe not deifie or propose to your hearts a rest in the creature for it is all mutable His breath goeth forth he returneth to the earth in that very day his thoughts perish Here a treble note of humane imbecillity First from that which is the forme or the fountaine of lively being Spiritus exit His spirit or his breath goeth forth Secondly from the matter that he is made of Et revertetur in terram s●…am and he shall returne into his earth Thirdly from the effects that he purposeth or produceth In illo die pertbunt omnes cogitationes corum in that very day his thoughts perish The word spirit is sometime taken substantially for the soule Lord Iesus receive my spirit Acts 7. And the spirit returneth to God that gave it Eccles 12. So Saint Ierome and others take this place his soule