Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	word_n	worship_n	wrath_n	14	3	6.9869	4	false

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

92 Want of outward mercies 6 Considerations to quiet the heart under it 142 Wicked men go to sinful shifts 179. Wicked men sin and are not troubled 10 Causes 195 The godly why troubled for sin more then comforted with their graces 5 Reasons When they may be said to be too much disquieted for sin in 7. particulars 194. ERRATA PAge 2. line 32. dele from Reasonings to why art thou disquieted XVII SERMONS Preached by Mr. CHRISTOPHER LOVE out of 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 ALthough the Book of Psalmes is compiled into one Volume and called Acts 1. 20. the book of Psalms In the Hebrew there are five books of Psalms they are divided into five books The first book of Psalms according to the Hebrew is from the first Psalm to the end of Psalm 41. And it is concluded with Amen and Amen Secondly The Hebrews doe account the second Book of Psalms to begin at Psal 42. unto Psal 72. And that you find also to conclude with Amen and Amen And the end of Davids prayers The third book of Psalms doth begin at the end of Psal 72. to Psal 89 and there you find it doth conclude with Amen and Amen The fourth book of Psalms you have its beginning from Psal 89. unto Psal 106. and there also it is concluded with Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halelu-jah or praise the Lord. The fifth or Last book of Psalms is from the 106. to Psal 150. the last Psalm in the book of Psalms And this also ended with Halelu-jah My Text it falleth under that Psalm that begins the second book and Interpreters do differ much about the occasion this Psalm was pen'd on Generally Interpreters agree in this that it was penned by David either when he was fleeing before Saul for then David was sore troubled and driven from his house and habitation and was by reason of his enemies driven from the worship of God from the place of Gods publike worship and was forced to hide himselfe in dens and caves of the earth now in that sad Condition that he was then in it may be supposed that he made this Psalm Or else it was made in that time when he was fain to flee for his life before his son Absolom when he was in danger of his life at one of these times do Interpreters conceive it was when David made this Psalm and most do agree that it was made when David was deprived of the publike worship of God But I now come to the words themselves Why art thou cast down O my soul c. My Text containes in it a pathetical Soliloquie that this Psalmist useth unto his own soul as it were two friends when he doth reason and confer with himself and that is when the more supernatural part of man the more excellent and more noble part of man doth confer and reason with the more inferiour part of man or the outward part of man Why art thou cast down and disquieted with u me As a man that should direct his speech to one that he desireth to reason withall So here David to commune with his own heart doth use such like reasonings as he should under all his afflictions and under all his troubles why he should be troubled and why his soul should be troubled and cast down and disquieted within him Why art thou disquieted c. These words I say they are a Soliloquie whereby he doth labour for to cheer him under all that trouble of soul that he found to be within himself These are exceeding usefull to your souls This course you find that David tooke in other places at other times Psal 103. 1. Bless the Lord O my soul and all that is within mee blesse his holy name See here how the Psalmist doth call to his soul to blesse the name of God and at another time when he would check his own soul for his negligence and for his miscariage before the Lord he saith I was as a beast before him and the Scripture tells us that the people of God have and do check their own hearts before God for any one sinne when they find the least miscarriage in themselves they then do check themselves for it Why art thou cast down O my soul c. Now in general I shall lay down these five particulars to be considered about the words First Why or what may be the reason that this text is three times used in this Psalm and in the next whereas you do not find two verses of the same length used in all the book of Psalms besides in the 5th verse of this 42. Psalm and in the text the 11th verse and in the 5th verse of Psal 43 there are the same words Why art thou cast down O my soul c. there is no Psalm that makes such a repetition of words but only Psalm 107. besides this in the whole book of Psalms there is often repeated O that men would praise the Lord c. Now what may this teach us that David doth so often make mention of his own soul why it should not be cast down and disquieted and troubled Now surely the frequent mention of this text and words doth argue and note unto us the waightinesse of the matter Now things of lesse moment are less spoken of and are but toucht on but things of greater moment are more thought and spoke of and oftner repeated with the more eagerness and earnestnesse as in these words Why art thou cast down O my soul and why art thou disquieted within me 2. When and on what occasion were these words spoken Was it at that time when David was persecuted by the hands of Saul when he was banished from his own house and from the publike and set-assemblies of the worship of God verse 2. and for this cause was it that his soul was cast down and disquieted within him When he had holy breathings after God in his publike worship O when shall I appear before God and when I remember those things my soul is troubled this surely was one thing that troubled his soul The David he was in affliction and trouble when affliction did come upon the Church of God some deep and great Calamitie one after another one deep of affliction comes after another Deepe calleth to deepe at the noise of the water-spouts ver 7. one after another trouble after trouble sorrow after sorrow affliction after affliction this was that which troubled his soul Tribulatio tribulationem parit Musculus as one Wave in the Sea follows another so did one trouble follow another as v. 7. Again when he made this Psalm it was at that time when deep sorrows and troubles of the Church lay upon him and that by reason of great enemies that he met withall as is recorded

superfluity you can go to Heaven without the abundant comforts of it you would not grieve so much if God doth take away some comforts from you Men do use the World as the skin to their hands and not as gloves that they can easily pull off therefore when God tears it from them it is irksome and tedious to them As it is with a Picture If a Picture be in a Frame you may hang it on a wall and take it down again and not hurt the Picture but if it be pasted to the wall you cannot take it down but it you will tear the picture If your hearts be in frame God may take you from the World and not disquiet you but if you be glued to the World and pasted to the World why it will cause an inordinate disquiet in you when the World is taken from you Fourthly Look on the comforts of the World as unnecessaries and at best as uncertainties Luke 10. 42. One thing is needful Christ tels you that that one thing grace is the onely thing necessary grace is necessary for a Christian other things are but inconveniences If God takes away inconveniences from you and doth not take away necessaries from you leaves you grace leaves you Christ and leaves you Heaven why you should not be disquieted you must look on the comforts of this World as mutable not as the Anchor at the bottom of the Sea but as the vane on the top of the Mast of a Ship which turns with every blast of wind Socrates did not mourn when his child was dead Scio me genuisse mortalem I know he was mortal That is the reason men are troubled for worldly crosses and losses because they do not look on the World as mutable A Fifth rule is this Consider with your selves that disquiet under afflictions it can do you no good but it may do you much hurt it can do you no good as Christ tels you thou canst not add one cubit to thy stature by all thy thoughts thou addest no comfort to thy life by all thy troubles they do not ease thee but rather makes thy affliction more heavy thou maiest get much hurt by disquiet and beloved the hurt of disquiet under afflictions is two-fold First It makes afflictions heavier and Secondly It makes them longer for time then they would be First It makes them heavier for weight and more for number then else they would be A child that is patient under his fathers correction hath the fewest and gentlest strokes but the stuborn child hath most When God seeth men fume and fret and disquieted under afflictions they do cause more blows to themselves In Pro. 27. 3. A stone is heavier and the sond waighty but a fools wrath is heavier then them both It is not meant wrath onely to another man that a man shall fear my anger and wrath when I am passionate but the meaning is that it is heavy to himself afflictions shall be laid more heavy on him then a heap of stones or sand a bundle of folly causeth a bundle of rods A man under a burden if he goeth gently he may carry his burden with some case but the more the man doth stir and struggle under his burden the more he tires himself When God layes burdens on us we strive fume and tret and are impatient this doth make the burden heavier Secondly We make our afflictions longer for time by our being disquieted under them the father is longer whipping of the child that he cannot make to kiss the rod and confess the fault then another child Beloved we lengthen out the day of our calamity by impatiency and disquiet under the afflicting hand of God The Sixth rule is this Compare the present mercies you enjoy with the present sufferings you endure Eccles 7. 14. In the day of prosperity be joyfull but in the day of adversity consider When thou art prosperous think thus God hath set adversity over against prosperity that I might not be sensual then in adversity be not discouraged because God hath set prosperity over against adversity it may be thou hast lost one child hast thou not another it may be thou hast lost thine estate hast not thou health in body comfort in thy relations thus upon any cross in the World that befalls thee presently reflect upon thy mercies The Seventh rule is this See Gods hand in all the afflictions that befall you in this World Psal 39. 9. I was dumb I opened not my mouth because thou didst it Remember Gods ear will hear all the murmurings of thy tongue and thou wilt not complain in thy disquiet against God this is an effectual remedy see Gods hand in all that befalls you here in the World The Eighth rule is this If you would not be disquieted because of afflictions do nothing that may renew your grief or call to remembrance your afflictions there are many people that do aggravate their own sorrow and cause their wound to bleed afresh putting themselves in mind of their own crosses and losses It is observable of Rachel and Jacob it is said of Rachel Genesis 35. 17 18. That when she was in hard labour the midwife said unto her Fear not thou shall have this son also And it came to passe as her soul was in departing that she called his name Benoni the sort of my sorrow But observe Jacob he would not have the child called Benoni but he would have his name Benjamin the son of my right-hand and of my joy and of my strength why would not Jacob have it Benoni if he had the childs name would have put him in remembrance that his wife died in childbed therefore from the mothers naming of him Benoni the son of my sorrow Jacob called him Benjamin the son of my right-hand therefore it is fondness in those that look on the Pictures of dead friends and on the cloaths of dead friends all these are but the provocations to more sorrows and more griefs Ninthly Consider the end that God aims at why you are afflicted as well as the measure and the degree how much you are afflicted this is the great ground of impatiency that people do consider the measure how much and the time how long they are afflicted but they do not call to mind why they are afflicted I may exemplifie this rule by this A Physician and an Enemy may doe the same Act to a man yet you know a man will bear with a Physician to let him blood but he will not endure an enemy to let him blood the reason is this because he knoweth the Physicians end is to cure him but the Enemy doth it to kill him yet both let blood Why Beloved dost thou consider that Gods end to thy soul in sending afflictions upon thee is to cure thee to purge thee of sinful maladies in thy soul why let the end countervail the measure the how much and the time how long thou art afflicted

and to have nothing for to trouble them all their days A second Reason is this It proceeds from that grosse ignorance that is in a wicked man's mind or understanding whereby he doth not see the evill nature of sin and the aggravation of it a blind mind and a dumb conscience they both go hand in hand together if the understanding of a man wants an eye to see the evill of a sin distinctly the conscience will want a hand to smite for sin effectually if sin were more in mens eyes sorrow for sin would be more in mens hearts It is worth your notice the comparing of two Scriptures together Psal 51. 3. I acknowledged my transgression and my sin is ever before me And Psal 38. 17. For I am ready to halt and my sorrow is ever before me How came the Psalmist to have sorrow for sin continually but by having the fight of sin continually he had the sight of sin continually before him he had then the sorrow of sin before him it is the sight of sin that is an inlet to sorrow and trouble of mind for sin What is the Reason that a man that seeth a Lion in the Wildernesse it maketh him affraid but if that man seeth a Lion painted on the wall he is not troubled the reason is because he knows the Lion in the Wildernesse is of a sierce and cruel nature therefore fears that but he knows no such evil in a painted Lion therefore he is not troubled at that Beloved if wicked men could look upon sin as a loose Lion in the Wildernesse that would fly in their faces why the sight of sin would make them affraid then but they look upon sin as a painted Lion they do not see sin to be so odious and aggravated this is the great cause why men are so little disquieted in soul under the guilt of sin Thirdly It proceeds from a judicial hardnesse in the heart and from a cauterizednesse to scarednesse in the conscience Rom. 2. 5. But after thy hard and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgements of God To let you know that it is from hardnesse of heart and scarednesse of conscience that a man cannot repent cannot confesse and be troubled for the evils he hath done and the guilt he lies under scared flesh is sensible of no touch with a Pin it is your raw flesh that is sensible mens consciences are cauterized and scared that makes that sin is not as a sword in the flesh Fourthly It proceeds from a continued custome in a course of sin Custome in sin doth harden the heart and doth fear the conscience it is in this case as with a man when he first comes to be an Apprentice to an Artificer or Handy-crafts-man he comes with a tender hand to the work and when he begins to work with hard Instruments he cannot work but he gauls his hand and blisters his hand but when he hath been many years at work by continual labour at the work his hand doth then harden that so he can use it and never blister his hand It is just thus with a sinner before a man be accustomed to an evil way conscience is tender and full of remorse I but a continued custome and making a trade of sin it doth make the conscience to be hard and brawny and to feel nothing as in a Smith's house a Dog that comes newly in cannot endure the fiery sparks to fly about his ears but when the Dog is used to it he sleeps quietly Let wicked men be long used to sin to the Divels work-house to be slaves and vassals to sin the sparks of Hell fire may fly about their ears and this never troubles them and all this ariseth from a continued custome in a course of evil The fifth Cause is that a wicked man is not disquieted for sin it ariseth from this From a wicked man's stifling the checks and ebukes of his own conscience as quenching the spirit in its holy motions to doe good doth cause God to withdraw the holy motions of his Spirit So stifling the conscience it provokes God that conscience shall not trouble thee more but shall be given up to a sottish stupidity and to a senseless stupidity of conscience Sixthly It ariseth from a mistake and a misapprehension that wicked men maintain that trouble of conscience for sin it is an utter enemy to all worldly joy and if a man comes once to be troubled in conscience for sin he shall never have a merry day more but must hang down his head in penfiveness and lead a melancholy sad life Beloved wicked mens vailing holy disquiet with these prejudices is a special reason why they are no more troubled for sin then they are this is hinted to us in the saying of Solomon Eccles 7. 4. The heart of the wise is in the house of mourning but the heart of fools in the house of mirth The wicked are affraid to be in the house of mourning to mourn and grieve for evils they have done lest they should never have glad and comfortable days in the World Thus the Papists did entertain this prejudice against the Protestant religion that spiritus Calvinianus est spiritus melancholicus Beloved the way to have a well composed and ordered joy and comfort in the World is to have a gracious sorrow and an Evangelical grief for the evils thou hast done in the World Seventhly It proceeds from a groundless and a presumptuous perswasion that wicked men have of pardoning grace tush saith a wicked man if I have hopes of Heaven when I die what need sin trouble me I hope it shall not damn my soul and therefore it shall not disquiet me I will not lay sin to my heart for God will not lay sin to my charge I shall go to Heaven when I die what need I break my peace while I live This was the great reason of those that were no more troubled for sin Deut. 29. 19. And it come to pass when he heard the words of this curse that he blessed himself in his heart and said I shall have peace though I walk in the imaginations of my heart God doth not bless them but they will bless themselves they presume of mercy and they presume of Heaven they will presume of blessing why this makes them that they are not troubled for adding drunkenness to thirst they can add sin to sin but not add sorrow to sorrow for sin The eight Cause is this Men contenting themselves under a daubing and a flattering Ministry Men that under pretence of preaching free-grace the love of God and the merits of Christ all their Sermons are comfortable strains when indeed they are but the making the Way to Heaven wider then God makes it This reason is given by God himself Isa 8. 11. For the Lord spake thus to me with a strong hand and instructed me that I should