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	spirit_n	3,926	5	5.5026	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12258	Heptameron, the seven dayes: that is, meditations and prayers, vpon the vvorke of the Lords creation Together with other certaine prayers and meditations, most comfortable for all estates, & c. By M. A. Symson, minister at Dalkeith.	Simson, Archibald, 1564-1628.	1621 (1621)	STC 22566; ESTC S102416	80,114	236

Iesus I may sing the triumph and render my spirit into thine hands through Christ Iesus to whom with thee and the holie Ghost be all praise for euermore Amen A MEDITATION OF THE SWORD THE Sword is Gods third Arrow which hee sendeth out either vpon a whole Land Causes of the Sword to punish their wickednesse Deu. 28.49 or to his own chosen Children for their sinnes as to Dauid the Sword of Saul and Absolam 2. Sam. 12.9 The Lord threatned by the Prophets and executed manie times in the Scriptures this judgement vpon his people for he brought Nations vpon them from farre flying as swift as an Eagle to the prey Terem 5.15 a people whose tongue they vnderstood not and of a fearce countenance which will not regard the persons of the olde nor haue compass●on of the young who shall besiedge them in all their Cities c. The Sword the greatest Plague 2. Sam. 24.14 This is the greatest temporall scourge that God euer sent to a Land to giue them ouer vnto cruell Tyrants for which cause Dauid made choyse of the other because he thought it better to fall into the handes of God than into the handes of men First we must consider that the author of all Warres God the author of Warres and first worker is the eternall God who being prouoked by the sinnes of the people and especiallie by Idolatrie and innocent blood as also Sacriledge raiseth vp Warres either intestine among themselues or forraine powers The Scriptures are furnished with insinit examples for the confirmation hereof Then we may learne not to looke vnto the rodde but to him who smiteth vs and to turne vnto him by vnfained repentance that he may stay and bridle the cruelcie of Tyrants Next ye shall know the causes of Warre Warres are lawfull if they bee warranded for we must not accompt that all Warres are vnlawfull for as Augustine saieth Melius justum ●ellian quam Pax iniqua that is A just Warre is better than an vnjust Peace Therefore Princes should consider that they raise no Warres vpon small groundes neither by ambition or couetousnesse encroath vpon the possessions of their neighbour Princes neither yet should they suffer their people to bee oppressed or brought vnder thraldome either of their bodies possessions or their conscience but rather ought to defende them by the Sword As the commodities of Peace are manie for in it Religion flourisheth The commodities of Peace 1. King 4.25 Isa 2.4 and Learning is aduanced euerie man dwelleth vnder his owne Figge-tree and the Sworde is turned into a Mattocke and the Speare into a Sythe the voyce of the Bridegroome is heard in the Citie and not the blooddie cryes of the Opressour which our Sauiour Christ when hee came to the world brought with him although it was attributed vnto Augustus Caesar so are the incommodities of Warre also manie The incommodities of Warres for in it all Religion euanisheth good Lawes are abolished good manners corrupted good Sciences forgotten Townes and Villages sacked Fieldes and Lands which were manured by great trauell and cost wasted by the incursion of strangers great Treasures are spent men muthered or made captiues women made whoores slaues c. so that Warres are the beginning and mother of all euils A PRAYER IN TIME OF THE SWORD O Lord we confesse that by reason wee haue abused so long and so gracious a peace and thy patience which should haue led vs to repentance wee are worthie of all these stripes which are laid vpon vs by these Barbarous Tyrants which thou hast raised vp against vs but wee haue our refuge to the Throne of thy mercie beseeching thee deare Father to remember that we are the price of thy Sonnes blood and for his sake spare vs chastise vs in mercie and in measure with the rodde of thy children and suffer not thy Turtle Doue to bee a prey to the wild Beasts Psa 74.19 Our hearts are oppressed and wounded with sorrow when we see thy glorie defaced thy Name blasphemed by these blooddie Beasts thy Temples burnt with fire and thy people daylie put to the Sworde O Lord the examples of others that called vpon thee in their troubles giueth vnto vs hope that thou wilt not suffer vs to bee confounded Our enemies haue raised vp battell against vs without all deseruings or cause vpon our side or injurie offered vnto them therefore O Lord maintaine our innocency as thou didst alwayes defend a righteous cause O Lord looke to their crueltie and mercilesse tyrannie who spare neither the gray haires nor tender sucklings neither women with child the rather O Lord they seeke our destruction because we haue renounced the Romane Antichrist whose kingdome they defend in daylie shedding the blood of thy Saincts O Lord looke to their craft and policies whereby daylie they vndermine vs. In vs O Lord there is no strength no wisdome no number nor judgment to withstand their force their craft multitude and diligence and therefore O Lord looke thou mercifullie vpon vs and deliuer vs from their crueltie for thy Christs sake Thou hast assisted thy Church euen from the begining and for the deliuerie of the same thou hast plagued her cruell persecuters from time to time O Lord thou remainest one for euer thy nature is vnchangeable thou canst not but hate crueltie pride oppression and murther and speciallie these blooddie Tyrants who are sent against vs by that Romish Idole and hired to roote out all those who truelie professe thy holy Name Put out thine arme O God for our relief let al the world know 1. Sam. 17.46 that the God of Israel yet liueth Heare vs O Lord helpe deliuer vs for thy Christs sake Amen A MEDITATION OF DEATH Death a dead enemie DEath is our last and least enemie for if Sinne and Sathan who are liuing enemies bee ouercome by the power of Christ in vs what need we to feare Death which is a dead enemie and altogether without power strength Indeed Death is terrible to the Worldling and no maruell for it separateth him from all his comforts and entereth him to all his paines but it possesseth the godlie in all their joyes and maketh an end of all their troubles it is to them Non obitus sed abitus non exitus sed transitus Ambros iis funera sunt faenora that is Not death but a departing not an out-going In the hour of death remēber what thou wast what thou art what thou shalt bee but a thorow-going and to these their burials are gaines In the houre of Death remēber with remorse thy former life thy future life with joye and delight and thy present estate with patience If the troubles of thy conscience or paine of thy sicknes vrge thee to impatience Quid scis quid sue●is quisque futurus cris then thinke this is the high way to Heauē for euen by the

rouse from sleepe so deepe and long God wak'ned hath the Eccho of this Song W. D. ON THE SEVEN DAYES THe glorious God the First Day made the Light Next stretcht the Firmament in bredth hight The Third dryde Earth and it with Plants He stor'd The Fourth the Heauens with Lamps of light decor'd Fift th' Aire with Fowls with Fishes filde each Flood The Sixt made Beasts and Man and all were good On the Seuenth Day the Lord from worke did rest Therefore that Day Hee sanctifi'd and blest I. A. AN ANTIPHONE or EPODE For VV. D. his Heptachordon TO THE AVTHOR THis seuen string'd Lute as shewes the sacred Storie GOD made to shew the brightnesse of his Glorie On which by diuerse Handes sixe thousand Springs Beene playde and all to prayse that King of Kings Now last the Sonne of that sweet Swan-like Singer Who Christ in Armes embracing would not linger Longer on Earth harmoniouslie doth rayse On it Notes fit the furious fits t' appease Of Soules Saule-like and of their franticke follie Them charme to sound his prayse who 's only holie Therefore my Brother deare well mayst thou thinke Employde thy Paines thy Paper Penne and Inke Whereby poore Soules are sav'd Gods Name 's extoll'd And thine 'mongst neuer-dying names enroll'd M. I. ADAMSON THE CONTENTS OF THIS BOOKE AN humble Confession of sinnes Pag. 1 A Meditation on the first days work Pag. 19 A Prayer on the first Day Pag. 22 A Meditation on the second Day Pag. 27 A Prayer on the second Day Pag. 30 A Meditation on the third Day Pag. 36 A Prayer on the third Day Pag. 38 A Medit. on the fourth Day Pag. 50 A Prayer on the fourth Day Pag. 62 A Med. on the fifth Day Pag. 68 A Pr. on the f●fth Day Pag. 74 A Meditat. on the sixth Day Pag. 79 A Prayer on the sixth Day Pag. 85 A Meditation on the seuenth Day Pag. 91 A Prayer on the seuenth Day Pag. 102 Morning Prayer Pag. 108 Euening Prayer Pag. 114 A Meditation on the Church Pag. 120 A prayer for the Church Pag. 125 A meditation on the holie Communion Pag. 133 A prayer before the Communion Pag. 139 A thankesgiuing after the Communion Pag. 141 A Medit. of the trouble of Conscience Pag. 143 A prayer for a troubled Conscience Pag. 149 A meditation of Kinges Pag. 155 A Prayer for the King c. Pag. 158 A Meditation of Sicknesse Pag. 161 A prayer for a sicke person Pag 163 A prayer for a Woman in trauell Pag. 169 A meditation of Persecution Pag. 173 A prayer for one persecuted Pag. 177 A meditation of Famine Pag. 182 A prayer in time of Famine Pag. 184 A meditation of Pestilence Pag. 187 A prayer in time of pestilence Pag. 189 A Meditation of the Sword Pag. 191 A prayer in time of the Sword Pag. 194 A Meditation of Death Pag. 197 A Prayer at the houre of Death Pag. 200 FINIS AN HVMBLE CONFESSION OF SINNES OEternall God and moste mercifull Father I confesse and acknowledge before thine heauenly Majestie that I am a moste miserable sinner first Sinne by nature because I was conceiued in sinne and borne in iniquitie next by reason I haue added to the sinnes of my nature the sinnes of a damnable life For there i● no Precept of thy Law which I haue not broken neither is there any judgemēt which I haue not deserued Insensible But yet this increaseth my woe that whē I am thus wounded I feele not my wound but doe lie sleeping as Ionas did when the tempest of thy judgements doeth assault mee But alace this is moste grieuous of all Ionah 1.5 that when thy Majestie by the sweete voyce of thy worde Against knowledge hast called mee to repentance I closed mine cares to thy warninges If those who transgressed the law of Moses Deu. 19.15 vnder two or three witnesses died without mercy much more I who haue troden vnder my feete the blood of the New Testament Heb. 10.29 and haue accounted light of the offers of thy grace and by the testimonie of mine owne conscience am worthie of condemnation And seeing I am arraigned before thy Tribunall I flee to thy selfe as to a Citie of refuge Deut. 19.3 where I will pleade my cause by an humble Confession Therefore I sall downe vpon the knees of mine heart before the portes of thy mercie begging of thee the spirit of vnsained repentance that acknowledging my sinne I may finde grace in thine eyes But because the beginning of repentance is to see my sinne open mine eyes O Lord that I may see my nakednesse bewaile the dayes of my sinne I will giue vp dittie against my selfe I will giue out doome against my soule I will condemne my selfe that thou mayst absolue me I wil haue my sinnes before mine eyes that thou mayst cast them behinde thy backe I wil remember them that thou mayst forget them I wil repent them thou wilt forgiue them I acknowledge my sins Psal 51.3 mine iniquitie is euer before mee O Lord thou louest the trueth in the inward affections Ibid. 6. I am content that shame be to mee if honour come thereby to thee that thou mayest be just when thou speakest Ibid. 4. and pure when thou judgest First I confesse that I was created to thy Image but sinne hath so disgraced and defaced it in me that there appeareth no print thereof in my nature I was white as the snowe Ier. 13.23 but am become blacke as the More my righteousnesse is as a menstruous garment Esa 64.6 Restore thine Image in me and repare thy ruinous building Thine honour shall bee greatter in reforming than in forming me as in my resurrection thy glorie shall kythe more than in my creation The liberalitie of thy goodnesse appeared when as thou stamped such graces in my nature but thy mercies which indure for euer may bee seene when thou renewest those gifts which I haue prodigallie wasted and spent vpon sinne Transforme mee O Lord to thy similitude that as thou art holy wise mercifull patient bountifull c. so I may represent thee in some measure in them all As for mine infancie Mans state in infancie I knowe not what I was a poore Suckling vpon my Mothers Breastes I could no wayes helpe my selfe but by weeping I was casten vpon thee from the wombe by thy prouidence I was kept and thine Angels guarded mee But this I know that an Infant of one day is not cleane before thee haue mercy vpon mee therefore O my God and by the holy infancie of my Sauiour I beseech thee abolish whatsoeuer guiltinesse I haue contracted in my Childhood euen from my birth Childhood Then I grew a Childe which I doe well remember the poysonable roote of sinne which lay hid in mine infancie sprang foorth in my childhood And then for as little as I was I began to disdaine yea to snite

Nowe O Lord thou hast fed me with the most excellent foode which thou hadst and hast slaine thy fatted Calfe for me Luk. 15.23 Therefore grant that I may honour thee as my Father and bestow all the actions of my life the motions of my minde the speaches of my mouth to set foorth thy praises in this world that I become neuer vnthankfull and ingrate to meete thy good benefits with my sinnes To thee therefore O Lord with thy Sonne and holy Spirit be all prayse and honour for euermore Amen A MEDITATION OF THE TROVBLE OF CONSCIENCE AS it is easie to speake of Sicknesses and deadlie Diseases incureable so men may speake of a troubled Conscience but none can speake of either of them more powerfullie or comfortablie than those who haue experimented them both therfore let vs speake first of Conscience it selfe and next of her diseases and troubles and last of the remedies anenst a grieuous and troubled Conscience Conscience is a composed worde of Con and Science so that it must haue a knowledge of sinne What Conscience is and somewhat more that is a feeling conjoyned with the knowledge There are manie who sinne ignorantlie thinking that they doe God good seruice as Saul did and the Iewes 1. Timot. 1.13 Rom. 10.2 of whome hee beareth witnesse that they haue the zeale of God without knowledge others knowe their sinne and that they are into a wrong course hauing Science without Conscience and Knowledge without Feeling and these are in a worse case for their knowledge maketh to their farther damnation God hath erected a Tribunall in man Conscience is Gods Tribunall Iudge Accuser and Burrio hath set it in his heart fensing the Court of Conscience wherein he maketh both Index Index Vindex that is Attourney Iudge and Burrio There is no Subterfuge against the accusations of the conscience no excuses no replyes no dilators but she must simplie confesse And as she giueth vp dittie against her selfe so she giueth sentence of condemnation for her sinnes according to the law of God wherevpon ariseth such torments tortures in the conscience and an Hell begun and a fire kindled which shall neuer be quenched vnlesse God by the bloode of his Christ quench the same The tendernesse of the Conscience The Conscience is a verie tender thing and doeth examine the quietest thoughts of the minde which other men doe passe lightly it censureth the smallest words or ydle speaches challenging man that he must bee comptable for them it chargeth mens looks as Iob sayeth I haue made a couenant with mine owne eyes his hearing tasting Iob 51.1 and all his other senses so that the smallest thought is more grieuous to a feeling conscience than the worst actions are to a sleeping conscience or to a reprobate This Conscience is common to the Elect reprobat Rom. 1.24.25.26 c. The Hethniks looked to the glasse of nature and their conscience mutually accusing or excusing them but Christians looke vnto the glasse of the Law and see there what they haue done well or euill The Hethniks describe Conscience Magna est vis conscientiae in vtramque partem vt neque timeant qui nihil commiserint Cic. pro Milone poenam semper ante oculos versari putent qui peccarint that is Great is the force of the Conscience on both sides that neither they are feared who did no wrong those who haue offēded suppose punishment euer to be before their eyes Then if this be into the Hethniks much more ought it to be in Christians who see clearly either God allowing their good actions whereby there is bred an vnspeakable tranquillitie and peace to their soules or dissallowing them whereby the infernal furies are kindled within them In the trouble of Conscience there ariseth a fire of the wrath of God The trouble of Conscience conceiued against our sinnes out of the which fire ariseth such a smoak which letteth vs see nothing in God but justice and where the Creator is obscured and his light eclipsed nothing appeareth vnto vs on earth but darknesse All the creatures yea the dearest vnto them seeme to be their enemies for when the Sunne is darkened Simil. what maruell is it that there bee no light on the earth or what comfort can all the creatures minister vnto vs when the Creator draweth back his coūtenance from vs Simil. As if the King would looke downe vpon a Subject who dare countenance him any longer This sort of temptation befel Dauid Psal 22.1 Narke 15.34 Christ had trouble of conscience Iohn 5.4 and to our Lord himselfe vpon the Crosse who cryed My God my God why hast thou forsaken me Neither shall we account them the lesse beloued of God who are thus tryed for as the poole of Bethesda being troubled by the Angel brought present health to him who was casten into it so a troubled conscience in Gods mercie bringeth saluation and comfort to a Christian And as Medicine that worketh vehemently after bringeth health Simil. so doeth tranquillitie and peace come after a troubled conscience Pretended trouble and true differ But many pretende a trouble of conscience when there is nothing in them but a furious madnesse and a melanchollious desperate diffidence in God for perplexities miseries whereinto they are brought where there is a manifest difference betwixt that their paine and the other in that the godly are only pained for the sinnes which they haue done against God Trouble worketh diuerslie in the godlie and wicked the other for the calamities whereinto their sins haue brought them True it is they acknowledge their sin to be the cause of it but they are not moued for the sin but for the paine Now seeing the spirit of man can beare all externall paines Prou. 18.14 but who can beare a wounded spirit therefore let vs see what remedies can be applied to cure the diseases of the Conscience Remedies against a troubled conscience First it is necessary that the doctrine of faith bee propounded whereby the conscience terrified with Gods judgementes may bee strengthened by his mercies and it is requisit that all the places of Scriptures which promise Gods mercie should bee propounded vnto the patient Next that an interpreter one of a thousand may bee sought who may pray for him as a spirituall Physician to his soule Thirdly that he be frequent in reading and praying that he enter not into temptation and then thus being exercised by Gods helpe hee will recouer And after his recouerie let him take heede to himselfe that he grieue not Gods Spirit but walke in feare and trembling and he shall finde such excessiue joy after that trouble as hee neuer did in all his life before For as after the Winter blasts Simil. the Sunne shineth more comfortably in Sommer so after a troubled conscience commeth greatest tranquillitie to our minds after the