Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	call_v	holy_a	13	3	4.4580	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57544	The disabled debtor discharged: or, Mary Magdalen pardoned Set forth in an exposition on that parable Luke 7. 40.-51. There was a certain creditor, which had two debtors, &c. By Nehemiah Rogers, minister of the gospel.; Mirrour of mercy, and that on Gods part and mans. Part I	Rogers, Nehemiah, 1593-1660.	1658 (1658)	Wing R1821A; ESTC R222102	218,172	327

forces at the very entry blessed be God that hath kept our Teachers from the least taint of that Heresie and stirred up the heart of his annoynted to fire out this blasphemy from amongst us where it began to peepe which overthrows our Faith and directly undermines the office of Christs Mediatorship For suppose Christ a meere creature how can we rest assured that his Obedience and Passion was satisfactory for us that the blood of the New Testament beares any price or is of valew for our Redemption or that our ghostly Enemyes the Divell Death and Hell are conquered and overcome by him Cursed is the man saith God who trusts in man Ier. 17.5 If Christ be not God as well as Man We of all men are most miserable our Faith is vaine and we are yet in our sinnes Quest But why then doth our Saviour so commonly and ordinarily speaking of himselfe call himselfe the Son of man Mat. 8.20 9.6 10.23 11.19 12.8.32 13.37 41. 16.13 27 28. 17.9 12 22. 18.11 19.28 20.18 24.27 25.31 26.2 24 45 64. In formam servi transissse nō est naturam Dei per didisse Hilar Rest Qui dixit hominem non negavit Deum when Christ called himselfe the Sonne of Man he did not deny himselfe to be the Sonne of GOD. Hee thus styled himselfe so openly and ordinarily for two Reasons First In respect of Himselfe for that Hee was true Man not only a Man but the Sonne of Man Borne Man having flesh and blood no where els but from man Secondly In respect of his Hearers who commonly esteemed no other of him then meere Man though perhaps a great and holy man Matth. 13.55 Mark 6.5 In short it was partly out of his lowlinesse and partly out of his Love that he so stiled himselfe He that scorned not our Nature 〈◊〉 disdained not our Name in the worke of our Redemption titles were of little or no use He might have taken greater Titles on him than the Sonne of Man but going about that worke He was content with a meane one This base Title for the time of his abasement best pleased him Believe it and maintaine it for the God of Heaven will Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very God His Incarnation will rather be a Proofe then Disproofe Deus erat in Christo saith the Apostle 2 Cor. 5.19 God was in Christ That God-Head appeared though covert in the Flesh yet overt in his Actions He mightily declared it both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Evangelist both miraculis and oraculis by his Doctrine and Miracles saith Tertullian Never man spake as He spake Iohn 7.46 Never man did as Hee did Matthew 9.33 Object But the revealing of Secrets and discovering what was in the Heart hath bin done by man 1 Sam. 9.19 2 King 5.23 26. Act. 5.3 So 1 Cor. 12.9 It appeares there were such as had the spirit of discerning Vse 2 Resp True but this was made knowne to them by speciall Revelation nor did they know all things Elisha knew the secrets of the Assyrian King yet he knew not the calamity of his worthy Hostesse The finite knowledge of the ablest Seer reached but so far as it pleased God to extend it Quid tam altū tam prosundum quàm mens homimis quae quasi in volucro quodam corporis tegitur occultatur ut eam haud facilè quisquam introspicere speculari queat Amb. inst it Virg. 3. Christ knew of Himselfe He had no need that any man should testifie of man for he knew what was in man Ioh. 2.24 And he knew exactly and certaintly not conjecturally and by way of ghessing as men and divels know the thoughts of us Secondly This should teach us to take heed how we passe sentence upon the inward intentions and purposes of men this power is Gods and belong to him what have we to doe to usurpe it It is a Well too deep for us to draw in And yet such is the presumption of some that they will take upon them infallibly to know what is in the bottom of that Well whence ariseth jealousies and contentions many times as causelesse as pernitious Indeed by some discoveries there may be some conjectures but let not a small Conjecture make thee a great Offendor Every Key a man meetes with is not the right one for this Lock every likelihood thou apprehendest is not a sure signe of what is within the breast Not to let a man be private in his House is a great injury not to let a man be private in his Heart is a greater Vers 40 Lastly let us be perswaded hence to be as upright before the Lord in Thought as we are just in Dealing before men It is not the white Fleece God especially eyes but the sound Liver Hee hath windowes into the soule and there sees that hypocrisie which lyes lurking close Hee is very list of hearing and well understandeth what the heart thinketh And as before was shewed will answer us accordingly Thus much for the manner of their objecting now to the matter Who is this that forgiveth Sinnes also Text. In absolving this poore Penitent Christ did no other then what his Office required For this he is excepted against by these Pharisees present with him at the Table Doct. The best may be excepted against and caviled at for well doing There is none so holy but he may be hardly thought of for doing that which yet he is bound to doe by virtue of his Calling Numb 16.3 Moses and Aaron shall be censured neither the one nor the other shall escape the strife of tongues Numb 12. Some and such as have it may be least cause of all will be charging them with medling too much and taking more upon them then was fit Some dare charge them both with Ambition and Instrusion Vers 33 I need not looke so sarre to confirme the truth here taught If you looke a little before my Text there you shall sinde that Iohn the Baptist a holy man sanctifyed from the womb A great Prophet none greater ever borne of a woman And highly esteemed by all the people One very austeere and retyred in his life whose Doctrine was sutable unto it The Axe to the Root The Fanne to the Floore The Chaffe to the Fyre And in all points walking worthy of his Place and Office which required that austerity and yet he cannot escape censure They said he hath a Divell Vers 4 Christ holier then he whose shoces being latched as Iohn confesseth hee was not worthy to unloose comes in a milder and more sociable way He ●rings the Olive branch of peace in his mouth He goes to Feasts drinks wine is affable with all He heales the sick rayseth the dead seekes up and saves what was lost And for his paines he is charged to be a gluttonous man a wine bibber and a

it and shews that Love was the cause why her many sins were forgiven her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aret. in loc But are they ignorant of this the For is oftentimes a note of Inference or Consequence and as well an argument of the Effect from the Cause as of the Cause from the Effect We say it is Spring-time Why so For or Because the Fig-tree puts forth and buds The putting forth of the Figg-tree argues the Spring-time Dilectio hic nō dicitur esse venia causa sed posterius signum Calv. but the budding and putting forth of the Fig-tree is not the Cause of Spring-time I say this child is alive because it cryes or this man lives because he mooves will any so understand me as if I meant the crying of the one and the mooving of the other is the Cause of life and motion in the one or in the other Our Saviour himselfe useth this kind of arguing as we find Iohn 15.15 I have called you Friends for all things I have heard of my Father I have made knowne unto you where declaring of those things to them is the Effect not cause of his Love And that our Saviour here reasoneth from the Effect to the Cause is evident enough from the whole discourse the scope wherof is to shew that the forgivenesse of the debt of sinne is a just cause of Love according to the measure and rate of the sins forgiven as is evident in such debters from whom the similitude is taken who beare no speciall love unto their creditours untill they know how they shall bee dealt withall Now if it should be as the Papists would have it that Love and the Fruits therof should be a cause of Remission our Saviours Application should be directly contrary to that which in this Parable he had propounded for then the greater Sinner should have somewhat to satisfie when the Parable saith that not so much as the lesser can doe it And that which in the Parable hee had made the Cause of the Love of the Forgiven Person heere hee should make the Effect of it Besides the other clause immediately following doth evidence it sufficiently that our Saviour argueth from the Effect For to whom little is forgiven saith our Saviour the same loveth little so that according to the proportion of Forgivenesse the proportion of Love followeth S. Ambrose thus understands the plate Bellar. depaenit lib. 2. c 14. resp ad object and Bellarmine himselfe saith that these words of Christ Many sinnes are forgiven her Confirmant absolutionem invisibiliter datam doe confirme the Absolution invisibly before given So then the Absolution which was given before was confirmed by her Love and by it shee might know and rest assured that her sins were remitted according to that of St. Iohn 1 Epist 3.14 Wee know that we have passed from death to life because we love the Brethren This Collection then of theirs you see is but grating upon a word and contrary to the sence of the place a meere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A folly it is to follow them too far we come to such as the Text will naturally afford as first Doct. A Proofe a posteriore from the Effect is a strong Proofe and very Demonstrative Thus the Truth of our Faith is to be prooved Iames 2.18 And of Repentance 2 Cor. 7.11 And of Charity 1 Iohn 3.14 And so Saint Iames prooves Wisedome from above by the Effects Iames 3.17 Still Scripture puts us upon the Tryall of our Graces by these kinde of Proofes Grace is invisible in its Nature it cannot be seene in habitu Therefore as GOD was seene to Moses so is Grace to men by its Backe-parts and as the wind which no man can see in its proper Essence by the full sayles of the Ship is perceived which way it stands Vse Let this be a Direction to us in our Examination and tryall of our selves I deny not but a Proofe or Demonstration a priori from the Cause to the Effect is better and more excellent in its owne nature then the other But for us in the tryall of our spirituall estates it is safer and more demonstrative to proceed from the Effect to the Cause Would I know if the Sun shines there is no climbing up to the Sky to be resolved nor examining what matter it is made off I looke upon the beames shining on the Earth I perceive it is up and shines by the light and heat it gives Would I know if GOD hath elected me to life and to salvation There is no climbing up into Heaven to know his Decrees and hidden Counsell as too many would most audaciously but study well the markes of it from the Effects The head of Nilus cannot be found but the sweet Springs issuing from thence are well knowne No surer way to the Sea then by taking a River by the hand Our Vocation and Sanctification will carry us to Election Rom. 8.30 2 Pet. 1 5-10 These are the meanes whereby our Election and Salvation is made certaine not the efficient Causes wherby it comes to be decreed The Sun not the shadow makes the Day yet we know not how the Day goes by the Sunne but by the shadow In a word as the Planets are knowne by their Influence the Diamond by his Lustre and the Soule by her Vitall Operations so Grace is most sensibly knowne to us by the Effects therof Doct. Secondly we observe from hence That a true and unfeined love of Christ is a sure signe that our sins are remitted David thus reasons Psal 18.1 2. I will love thee O Lord my strength he got that lesson by heart yea in his heart now presently he takes forth The Lord is my Rocke and my Fortresse and my deliverer my God my strength in whom I will trust my Buckler and the horne of my Salvation This Argument our Saviour useth to raise up and comfort Peter after his fall who questionlesse was much cast downe under the sight and sense of his sin Simon thou sonne of Jonah lovest thou me Ioh. 21.15 q. d. If this be in thee be of good comfort know thy sins are remitted and God reconciled to thee So 1 Iohn 4.16 Hee that dwelleth in Love dwelleth in GOD and GOD in him Now as the Prophet speaks Can two walke together except they be agreed Questionlesse God is reconciled to them who truly love him els he would not bee an Inhabitant within them Soe 1 Pet. 1.3 4 8. Reason And it cannot otherwise be in that true Love ariseth and springeth from Faith Therfore in the place of S. Peter before noted 1 Tim. 1.5 after he said they loved the Lord he inferreth presently they also beleeved in him Which as we shall after see vers 50. is the instrumentall Cause of our Iustification It is Faith that brings the holy Fire of Love into our frozen hearts Gal. 5.6 or they would never