Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	punishment_n	sin_n	sin_v	1,923	5	9.5821	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49242	The dejected soules cure tending to support poor drooping sinners. With rules, comforts, and cautions in severall cases. In divers sermons, by Mr. Christopher Love, late minister of Laurence Jury. To which is added, I. The ministry of the angels to the heirs of salvation. II. Gods omnipresence. III. The sinners legacy to their posterity.	Love, Christopher, 1618-1651.	1657 (1657)	Wing L3151; ESTC R215529	168,974	219

him O look on this the interest in one God makes a compensation for a hundred wants you have a notable passage in Psalme 142. ver 6. 7. Attend unto my cry for I am brought very low deliver me from my persecutors for they are stronger then I. Bring my soul out of trouble that I may praise thy Name the righteous shall compass me about for thou shalt deal bountifully with me As if he should have said I have no friends I have no strength but am full of troubles I cried unto God and said thou art my portion his should allay a thousand discontents in thee if thy soul can plead an interest in God though thou wantest all It was no wonder for Esau to say when Jacob would have given him an offering saith Esau I have enough but Jacob could say I have all for he made all things up in his God he hath all things that hath God that hath all things Dost thou want health there is health in God dost thou want wealth there is riches in God dost thou want satisfaction there is abundance of contentation in God there is all things in God And thus I have done with the first part to allay disquietings of soul for all privative afflictions that is for the want of outward good things in the World I now come to give you some considerations to allay all positive discontent and disquiet which are five First of all to allay disquiet for worldly crosses in the world Consider there is no thing befalls thee no cross nor disaster in all thy life time but it is the will of a good and wise gracious God that that cross should befall thee if this were thought on and laid to heart it would allay all bublings of discontent Psal 39. 9. I was dumb and opened not my mouth because thou didst it 1 Sam. 3. 18. And Samuel told him every whit and hid nothing And he said It is the Lord Let him doe what seemeth good unto him Instead of all reasons it is the Lord. Beloved it will exasperate and provoke to passion to look only on Instruments but if thou seest it is the will of God it will allay discontents Observe one thing you shall find a strange and different carriage in David one while you shall find him a quiet-spirited man he could bear any injury without any disquiet at all another time you see him in a marvellous sury that he could not bear a small injury What was the reason that David was so passionate for Nabals injury and so patient for Shimei's cursing In Shimei's cursing he called to mind Gods hand in it therefore that allayed and quieted him And this did allay discontents in Job The Lord gave and the Lord hath taken away blessed be the Name of the Lord. In all this Job sinned not The Messenger told Job The Sabeans have stolen thy Oxen and the Chaldeans have taken thy Camels and the Divel hath consumed thy Children I but Job saith the Lord hath taken them away the Lord gave me them and the Lord took them away therefore blessed be the Name of the Lord. Gen. 45. 5. Now therefore be not grieved nor angry with your selves that you sold me hither for God did send me before you to preserve life When Joseph did discover himself to his brethren that had done him wrong I am Joseph that you sold to the Ishmalites I am he and when his brethren heard this they were all troubled and amazed I but saith Joseph be not troubled for it was not you but it was God brought me here he saw Gods hand in it therefore was not angry with them O beloved if you saw all afflictions as stones in Gods hand you would never snarle nor never be disquieted nor never be troubled but you see the stone in a mans hand therefore you are troubled Secondly to allay disquietings in thee Consider that through the course of thy life thou hast had as many if not more mercies from God then thou hast had afflictions from God let that quiet thee This did quiet Job chap. 2. v. 10. But he said unto her Thou speakest as one of the foolish women shall we receive good at the hand of God and shall we not receive evil Eccles 7. 14. In the day of prosperity be joyful but in the day of adversity consider for God hath set one against the other Suppose thou beest in adversity Hath not God set prosperity over against it cannot I call to mind mercies as well as afflictions It may be I have many crosses in the World why I have many mercies in the World too this would allay disquiet but here is the misery of it we look upon our afflctions but never look on our mercies we remember the Wormwood and the Gall but never remember the Milk and the Honey Consider thy mercies they will over-balance and weigh down thy afflictions Thirdly Consider that afflictions that befall thee in this World they are never without cause and never above cause never without a cause God might afflict any of us as an act of his Soveraignty But beloved God doth not afflict any man in the World but there is a provocation a cause in man why he afflicts him Lament 3. 39. Wherefore doth a living man complain a man for the punishment of his sins Beloved couldst thou stand on terms with God and say I am just before thee I have not sinned against thee it were something but thou art a sinner before God and God never afflicts thee but there is cause for it it should stop all complaints and repinings against God Again it is never above cause neither not so much as the causes which thy sins deserves here we may justifie God as Ezra doth chap. 9. 13. And after all that is come upon us for our evil deeds and for our great trespasses seeing that thou art our God thou hast punished us lesse then our sins deserve And in Psal 103. v. 10. He hath not dealt with us after our sins nor rewarded us according to our iniquities Fourthly Consider that impatiency and disquiet of soul under sufferings and afflictions provokes God to afflict us more when a child is corrected by the father if the child kisseth the rod accepts the punishment acknowledgeth the fault he hath the less blows because the father seeth the end of his correction but it is the stout and stuborn-hearted child which hath most blows from the fathers hands but if God shall hear and see men fret and fume under a cross this doth not lighten your burdens but rather makes them heavier and lengthens them out longer in time and makes them heavier in weight and our bands stronger Fifthly Consider that discontent and disquiet of soul under outward crosses and afflictions it doth imbitter to thee the enjoyment of your present mercies an impatient man that is apt to be impatient for one cross he loseth the enjoyment of a hundred comforts

v. 9. Why hast thou forgotten me why goe I mourning because of the oppession of the enemy And yet even then in this great and sad condition of trouble that was upon him did he breath out this sweet ejaculation or Soliloquie Why art thou troubled O my soul and why art thou disquieted within me Therefore observe by the way that the people of God have many times to their great comfort cause in the midst of their greatest troubles and sorrows to have these divine meditations in their minds that their souls be not cast down too much under trouble Why said David notwithstanding he was in great trouble yet Why art thou cast down O my soul So you read that Paul that he did write most of his Epistles when he was under bonds in prison and trouble and yet even then was his heart filled with joy to his great comfort So David his heart was better within him at that time when he was in a Cave then at that time when he was in a Palace and though troubles were upon him yet he could then call to his soul not to be troubled within him Thirdly Davids troubles was from the Divel and from wicked men that did oppress him Wicked men opprest him and the Divel tempted him yet David chides his own heart and nothing else David did not chide at Saul nor chide at Absalom but he checks and chides his own heart Why art thou cast down O my soul Though the Divel and wicked men the one do tempt the other do oppresse as instruments of punishment for sin yet we with David are to chide our own hearts David had cause to chide at Absalom and to chide at Saul yet he doth not so but chiefly checks his own heart Why art thou east down O my soul c. Fourthly Consider what though in our translations the words are translated and rendered positively Why art thou cast down yet in the Original they are rendered actively we read it Why art thou cast down c. But in the Original it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why bowest or pressest thou down thy self my soul and why tumults thou against me As Arias Montanus Cur humiliasti te Cur deprimes te anima mea So Lorinus Pro. 12. 25. And the words so read they do intimate thus much that Gods own people may be cast down too much for the sense of sinne and they are most active in their own defection It is not God nor the Divel that cast thee down but Why dost thou cast down thy self to Create more trouble on thy self then either God doth inflict or the Divel tempt thee too In the words themselves there are three parrticulars to be considered First Here is a twofold distresse complained of differing gradually from each other disquiet being more then cast down cur tumultuaberis Secondly Here is a twofold duty to be performed hope in God and praise of God Thirdly Here is a twofold encouragement in these distesses he is the health of my countenance and my God Why art thou cast down O my soul Or if you read it in the active voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What dost thou cast down thy self my soul Believers are agents in their own sorrow and trouble neither God by inflicting nor the Divell in tempting doth so much trouble us as we our selves In Prov. 12. 25. Heaviness in the heart of man maketh it stoop c. the sense of sin casteth him down in Gods presence First Casting down it is sometimes in a good sense that is when the soul is duly humbled before God for sin and for judgement as in 2 Cor. 7. 6. God that comforteth those that are cast down c. that is that are cast down in humiliation for sin under the sense of sin and miserie and in this sense David did never nor doth not here check his heart for he never checked his heart for the exercise of grace and doing his duty Secondly It is also sometimes taken in a bad sense where sorrow for sin is inordinate and more then is required and enjoyned where this is found it is not to be cherished but checked and so for this it was that David did check himself as in the text Why art thou cast down O my soul and why art thou disquieted within me These words in the explaining thereof treating on them will be of singular use to the people of God Therefore I intend to spend some time upon them I shall at this time make entrance into the first part of the text Why art thou cast down or why dest thou cast down thy self my soul Doctrine The Doctrine that I shall draw from these words is this That the Children of God though they cannot be cast off yet they may be cast down Why art thou cast down O my soul There are five particulars why Davids soul was cast down in this Psalm As first He mourneth because of his enforced absence from Gods publike worship that they could not gather together in the place where God was to be worshipped See the breathing of this good man in verse 2. of Psalm 42. my soul thirsteth for God for the living God when shall I come and appear before him So in the 4th verse When I remember these things I poure out my soul in me for I had gone with the multitude I went with them to the house of God with the voice of joy and praise with a multitude that kept holy-day David was deprived of the publike worship of God and this made him mourn Secondly His soul was cast down under the sense of sinne that he had committed against God and the evil effects of sin to remember what he had done against God and he felt the sense of the wrath of God in the remembrance of sin Thirdly He lay under the eclipse and sad suspension of divine favour in the ninth verse I will say unto God My rock why hast thou forgotten me The apprehensions of the suspensions of Gods favour made Davids soul to be cast down within him because he lay under the loss of Gods love and favour and he wanted the light of Gods countenance this made him mourn Fourthly Because of the oppr●sion and prevailing of the enemies over the people of God verse 4. Fifthly He was grieved more for sin then personal afflictions because of the reproach blasphemies and dishonour that was cast upon the name of God by other men which made him say As with a sword or with killing in my bones my enemies reproach me while they say daily to me where is thy God So likewise in the 3. verse My tears have been my meat day and night while they continually say unto me where is thy God All this sheweth that he was more troubled about spiritual troubles then outward afflictions of the body blasphemie against God is as a sword in his bones when troubles on himselfe was but as a scratch in

ver 2. From the end of the Earth will I cry unto thee when my heart is over whelmed lead me unto the rock that is higher then I. This is the carriage and behaviour of ungodly men Again Wicked men look more after comfort then after duty if God give them ease and peace they never care for grace but God's people look after duty more then comfort in disquiet of conscience when the Converts were troubled in mind they cry'd not after comfort but after duty they cry'd Men and Brethren What shall we doe what shall we doe to be saved Thus I have dispatched to you the third Querie the Differences in these fourteen Particulars between the disquiet of soul for sin that may be found in wicked men that Evangelical holy trouble of soul for sin which is found in the godly The fourth Querie is But why are God's people so much disquieted for sin that they are more troubled for sin then they are comforted in the sight of their graces sin shall damn their souls Why then doth sin so much disquiet their consciences There are five Reasons 1. It ariseth partly from that softness of heart that tenderness of Conscience that is implanted in God's people by God the eye it is troubled at a mote when the hand is not troubled at a greater thing the eye is the tenderest part of the body Why beloved God's people they have tender consciences sin on their consciences is as a mote in their eye that greatly troubles them It is worth your notice that as God doth make a promise that he will keep his people as the apple of his eye Deut. 32. 10. He found him in the desart land and in a waste bowling wilderness he led him about he instructed him he kept him as the Apple of his eye So Gods people are said to keep his law as the apple of their eye Prov. 7. 2. Keep my Commandements and live and my Law as the apple of thy eye Beloved a blow on the eye offends the eye you must keep the Law as the Apple of the eye the apple of the eye is the tenderest part of the eye one breach of the Law by sin will as much disquiet thee as a blow on thine eye if thou keepest the Law as the apple of thine eye A second cause or reason is this God's people are troubled for sin because God's people seeing themselves that they are more in sinning against God then they are in obeying God therefore sin troubles them and disquiets them more grace is as the gleaning of the Vintage and sin is as the full harvest Job 15. 16. How much more abominable filthy is man which drinketh iniquity like water God's people see their sins like Mountains and their graces like Mole-hils my lusts burn like a flame but my graces like a glowing coal my sins at full tide but my graces at a low ebb that makes God's people to be so much troubled for sin disquiet of soul is more incident to the godly as the moth is ordinarily in the finest Cloth and the worm in the Rose sooner then the Briar A third Reason is this Because sin is more visible and manifest to the soul then their graces are therefore they are more troubled for sin You read in Galatians 5. 19. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred ●●riance emulations wrath strife c. But when the Apostle gives you the list of the graces of the Spirit he doth not say that the fruits of the Spirit are manifest but the fruits of the flesh are manifest to shew as one observes well that a man may more easily discern and have a sight of his sin then a godly man can have in the sight of his grace A fourth Reason is drawn from a Consideration that Christ's soul was troubled for sin Christ's soul was troubled for sin as imputed to him though he had no sin inherent in him Now is my soul troubled saith Christ Christ did not only suffer in his body upon the Crosse but likewise in his soul in the Garden John 12. 9. His soul was not troubled for his own sin for there was no guile found in his mouth but it was for our sins he was troubled Now Beloved O! Christ was troubled for thy wounds for thy sins and this makes a godly man reflect shall Christ's soul be troubled for my sin that was imputed to him and shall not I be troubled for sin that is inherent in me A fifth Reason is this That the People of God might taste and see the evil and the bitternesse of sin the more in the course of their lives and may be more put in awe to commit sin for time to come this is a reason that Solomon gives why godly men are troubled in mind for sin Eccles 7. 25 26. I applied mine heart to know and to search and to seek out wisedom and the reason of things and to know the wickednesse of folly even of foolishness and madness And I find more bitter then death the woman whose heart is snares and nets That is to know the evil of sin folly and madnesse is meant sin in Solomon's Dialect and saith he I find it to be more bitter then death Solomon by experience speaks this I find sin to be worse to me then death Beloved this is God's end why he will make a man to find out the wickednesse of sin to be troubled in conscience for sin is that thou mightest find sin to be more bitter to thee then death that so thou mightest avoid those sins and shun them for which thou hast smarted so much And thus I have finished the fourth Quaery SERMON XV. Psal 42. 11. Why art thou cast down O my soul and why art thou disquieted within me hope thou in God for I shall yet praise him The health of my Countenance and my God Question 5 A Fifth Quaery in order is this When may God's people be said to be excessively or too much disquieted in soul for sin There are seven particulars to resolve this four of them I shall gather from one Psalm Psal 77. 2 3 4. In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted I remembred God and was troubled I complained and my spirit was overwhelmed Thou holdest my eyes waking I am so troubled that I cannot speak Here are four discoveries laid down when a man's disquiet and trouble of soul for sin is immoderate and excessive First When a man is so disquieted under the guilt of sin that he is not only unable to receive comfort but he is unwilling to receive that comfort that belongs to him v. 2. my soul refused to be comforted This was his sin I prove it by the 10. v. And I said This is mine infirmity It was an infirmity in Asaph