Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	lord_n	see_v	5,118	5	3.3465	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48758	Pneumat-apologia. Or, An apology for the power & liberty of the Spirit as at first to give a being to, so still to give a blessing by his ordinances. In three sermons preacht at Great Budworth, to some persons of honour, and several of the clergy then present to communicate in reference to the late act. By James Livesey, A.M. & vicar of Budworth.	Livesey, James, 1625-1682.	1674 (1674)	Wing L2595; ESTC R213711	65,921	192

ΠΝΕΥΜΑΤ-ΑΠΟΛΟΓΙΑ OR AN APOLOGY FOR THE POWER LIBERTY OF THE SPIRIT As at first To give a Being to so still to give a Blessing by his Ordinances IN THREE SERMONS PREACHT AT Great BVDWORTH TO Some Persons of Honour and several of the Clergy then present to communicate in reference to the late ACT. By James Livesey A.M. Vicar of Budworth LONDON Printed by A. M. for Robert Clavel in Little-Britain 1674. To the Honourable Sir George Warburton Baronet Lord of Budworth Magna Aston Apleton Sutton Warburton Winnington Marthal Pulford c. And his Incomparably Accomplisht most Noble Lady Madam Diana Warburton And Right Worshipful William Tutchett Of Whitley Esq His Majesties High-Sheriff for the County Palatine of Chester And his Vertuous and worthily Honoured Consort Madam Martha Tutchett With the rest of the Gentry and others of the Congregation of Great Budworth Honourable Worshipful Worthy Sirs WHat was then though not affectionately enough presented to your attentive and judicious ears is now most humbly offered to your discerning eyes the good Spirit of the Lord hand it down into your Hearts the best receptacle of Divine Truths 'T was my work to suit the Text to that Occasion and the Sermons to the Text yours to suit your Attentions to the Sermons and His to do us all good we doing so If any shall demand why these were then Preached or are now published your Honour can satisfie the former your Worship the latter That I have mounted the Dedication so high to so many when to every individual a just volume had been an incompetent Oblation this presumption I must answer for As Artaxerxes that great Persian Monarch accepted a present of Water from a poor Labourer with a smiling countenance not having need thereof for may perhaps your Generosity these plain unpolished Sermons from one under so many Obligations to serve you The censures of the ignorant I have no reason to regard nor need I fear those of the Learned who can do much better with their Pens yet do nothing for de Straminibus non curat invidia The carelesness of many who wofully and wilfully squander away Sacrament-days without due observation hath awakened my Pen to remind them of the preciousness and us●fulness of this Ordinance and of their duties to their never-dying Souls Who sees not some so sick that they complain they cannot live and yet so sinful that they dare not die before another day any of us the most young or strong may be in another world though we shall live out yet surely we cannot out-live the determin'd time These serious thoughts of Death cannot bring us sooner to our graves but they should bring us nearer to our duties to a more constant and conscientious attendance on this holy Ordinance amongst the rest which is the grand design of these ensuing Pages In short the Truths in them contain'd are Gods as such embrace them the weaknesses mine how many soever I have borrowed help from others to erect this feeble Fabrick but most from the Spirit of the Lord to whose gracious conduct in your passage to Glory I shall never cease to commend you beseeching that my service be not accounted my crime The good Lord make you shining Lights in that publick Orb in which God and the King have fixt you and more illustrious Patterns of all Graces and Vertues wherein you now excell to those you converse with This shall be the breathing of his Soul who is Sirs Your ever obliged Servant J.L. Aug. 26. 1673. Besides some mistakes in pointing and a few literal the material Errata correct thus I pray ERRATA IN the Margent pag. 125. read Revel 5.8 and p. 141. after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 146. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Book pag. 10. l. 18. r. despiseth pag. 11. l. 7. r. him for hmi pag. 15. l. 23. r. pulls for puts pag. 80. l. 9. r. scan for can pag. 102. l. 17. r. might for would pag. 104. l. 4. r. Act the latter pag. 110. l. antap r. Him for them pag. 163. lin antep neglected penult observation ult in things pag. 165. l. 16. r. wills for wits THE SPIRIT of the LORD IN Power and at Liberty The first Sermon July the 13. 1673. to bless his own Institutions with the efficacy and usefulness of the Sacrament of the Lords-Supper asserted in THREE SERMONS Preacht On Three Sacrament-days On Micah 2.7 O thou that art named the House of Jacob is the Spirit of the Lord straitned are these his Doings Do not my words do good to him that walketh uprightly Legi potest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drus MIcah was one of them we call the small or lesser Prophets not because their Prophesies are of less authority and majesty or excellency for they were all the dictates of the Spirit of the Lord but because they are more concise and of greater brevity than the first four Ruffin in Praefat. in Hos These Prophesies Calvin conceives as now extant are but the marrow and quintessence of those Sermons by them preacht to the people of Israel and Judah Collected and reduced says Zanchy into one volum Proleg in Hos by the care of those pious Princes inspired of the Lord left by reason of their littleness they should be lost and this was done for the Churches benefit in those and succeeding Ages This Prophesie contains two solemn Sermons The former compriseth the five first and the latter the three last Chapters In the former are three things observable 1. The Sins this people stood guilty of before God and they are ingentia vitia mighty ones 2. The Judgments of God denounc'd against this people for those sins and they are ingentia supplicia doleful dreadful but most just and righteous For he is too good to do his people hurt and too just to do any people wrong remunerat ultra condignum sed punit infra Ezra 9.13 3. The Comforts interspersed on purpose to solace and support their hearts who were found faithful in these Kingdoms He foretells as is obvious to the meanest capacity both the temporal deliverance of Judah out of the Babylonish Captivity and the eternal deliverance of the Church to be gathered out of all Nations through the promised Messiah Their Sins are many so were their Judgments we shall mention three or four for no more stand in our way unto the Text. Cultum Idolorum institutum in Bethel Dan. Drus 1. Their Idolatry Chap. 1.5 this they are branded with this is the procuring cause of the Lords appearing against them in this glorious severity The Judgments threatned for this Sin you see in vers 6 7. their capital Sinners were in their capital Cities Samaria and Jerusalem but they were not too great for the great God to bring to condign punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diffluere faciam I will make Samaria as an heap of the field all the

cadendi exemplū propositum est sed si ceciderie resurgendi non sit delectatio minorum lapsus majorū Aug. in Psal 51. Their failings indeed are recorded but for our caution not for our imitation their errors are set up not as Stars to guide us but as Rocks to warn us not as Land-marks to go by but as Sea-marks to shun by Sit casus majorum timor minorum Aliorum perditio tua sit cautio Excellent is that of Saint Ambrose Lib. 4. Ep. pag. 127. In omnibus actibus tuis imitare bonos aemulare sanctos habeto ante oculos eorum exempla c. 3. We have an upright Rule to walk by the Word of God 't is that should guide us here by that we shall be judged hereafter This is a perfect Rule 2 Tim. 3.16 17. an upright and holy Rule so is not the Light within and as for the Spirit he is our guide Rom. 8.14 not our Rule Again 4. We have an upright way to walk in the way of his Commandments this is an underfiled and an undefiling way a pure and holy and perfect and pleasant way paths of life and peace and righteousness all which call for Uprightness Si vis esse beatus esto in via immaculatus Aug. in Psal 119.1 5. We have upright Companions to walk with indeed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not so the most do walk in crooked paths but in all ages there are some who are undefiled in the way whose Hearts are sound in Gods statutes and follow the Lord fully and keep themselves from their iniquities see St. Ambrose his Epistle to Florianus ubi supra 6. We have an upright a perfect account to give of our walkings and workings Though now we live as if we had no God to serve no Souls to save no accounts at all to give yet surely we shall be call'd upon anon to give account of all Luk. 16.2 We read of the Counsel which Alcibiades gave unto Pericles whom going to visit he found busied about his accounts Why dost thou trouble thy self says he in seeking to make thy accounts rather think of some course to free thee from making any account at all Doubtless there are who do thus but the greater sorrow and shame shall they have at the last day Does not the due consideration hereof lay a mighty obligation on us to walk uprightly Nothing had so great an influence on St. Austin to recall him from and to recover him out of his sinful ways and to engage him to live an holy and upright life as Metus mortis extremi judicii the fear of Death and the day of Judgment O that we were wise then would we remember our latter end 7. The Reward we shall receive will be an upright just and perfect reward Verily there is a reward for the Righteous A sure reward Prov. 11.18 A full reward 2 Joh. 8. An everlasting reward 2 Cor. 4.17 It shall be well with the righteous their labour shall not be in vain in the Lord. He is not behind with them now nor will he then They shall have Pleasures without pain Treasures without trash Riches without rust Honours without envy Crowns without cares and Life without death If the consideration of these things prevail not with us thus to walk what shall If they have no influence upon us what will Having premised these things the fourth Query comes next in order to be discussed go along with me and it shall be fully resolved 4 Q. When does this Ordinance of the Supper work for their good who thus walk An account hereof take in the Twelve following particulars Then it doth such good and much good 1 When it makes them more zealous for God for his Way and Truth and in his Worship Zeal is Amor intensus the flame of Love as Aquinas describes it 'T is ignis quidam flagrantissimi amoris Usque ad O●●●vum gra●am as St. Austin long before him Or if you will 't is a compound of Love and Anger a mixt affection it carries forth ones love to God and his anger against sin in the most intense degree It consists in an earnest prosecution of what is good and in a vehement detestation of what is evil O the excellency of this frame of spirit You know 't is the spirit of wine that commends it the sparkle that gives worth to the Diamond as life gives an excellency to being so vivacity in operating gives an excellency to life this is that the Lord calls for in Rom. 12.11 this he owns and crowns Numb ● 25.11 This is most prevalent with God for good Jam. 5.16 Elijah's prayer fetcht fire from Heaven because it carried fire to Heaven Grace turns a Sinner into a Saint Zeal turns a Saint into a Seraphim Much more of this you heard the other day from Revel 3.19 Be zealous therfore If when you come to this Ordinance with chill and dull and frozen affections and dead hearts and there find them wrought upon and you go thence more brisk and lively more full of love to God and hatred of sin if now you can plead the cause of God and defend the Faith with more courage and resolution if now you can suffer for God more chearfully whose dearly beloved Son you here see suffer'd so much for you if now you can perform every holy duty with more vigour and activity if you who were so remiss and cold and slothful in the business of Religion in the great concerns of God and your Souls are now more rouzed quickned excited and enlarged When thus it works then it does you good indeed 2 When their Hearts are thaw'd and melted so that they can sorrow after a godly manner in the sight and sense of sin Tears are precious things one calls 'em the Wine of Angels another the fat Sacrifice Such Sacrifices were most acceptable Levit. 3.3 4 5. The Prayers of the Saints move their Tears compell the Lord to shew mercy says Jerome Were they not very precious he would not keep a bottle for them They never run in the right channel but when they are shed for sin then only they do us good as St. Chrysostom well observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this end were they made Philosophers tell us That only reasonable and sinful Creatures can gaudere maerere rejoyce and weep To speak properly no other upon earth can If now when you come to this Ordinance your Eyes affect your Hearts so that you can inwardly grieve and outwardly weep bitterly for your sin as one that is in heaviness for his only Son or first-born If when you behold a bleeding Christ you have bleeding Hearts a broken Christ you have broken Spirits then does this Ordinance work for your good In the time of the Law the Passover was to be eaten with bitter Herbs Exod. 12.8 those Herbs were five say the Jewish Doctors The Passover was a lively Type of Christ who is our Passover