Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	able_a	according_a	account_n	30	3	6.1535	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51302	An explanation of the grand mystery of godliness, or, A true and faithfull representation of the everlasting Gospel of our Lord and Saviour Jesus Christ, the onely begotten Son of God and sovereign over men and angels by H. More ...	More, Henry, 1614-1687.	1660 (1660)	Wing M2658; ESTC R17162	688,133	604

Formalist perceiving nothing of pleasure and sweetness in Holiness and Vertue in himself if he observe others much devoted thereunto that he must judge them to make use of those things for some other more pleasant enjoiment as Praise and Applause or a future Reward and that they are not delighted with the things themselves Whenas certainly a true member of Christ and one really regenerate into his Image could no more cease from pleasing himself and enjoying himself in the sense and conscience of this Divine Life and the results thereof all holy and becoming actions then the Natural man can cease from the enjoiments of the Body though he knows ere long his Body shall afford him no more enjoiments And yet I must also add That it is the next door to an Impossibility that one that is become thus Divine should not have his Heart fully fraught with the most precious hopes of future Immortality and Glory He asked life of thee and thou gavest him even a long life for ever and ever 16. I have now finished my Parallelisme betwixt the Revilements cast upon our Saviour and those that his truest Members may be obnoxious to Which pains I think I have not at all misplaced they tending only to the stopping of the mouths of carnal Censurers and the animating sincere Christians that they may not be discouraged from following so excellent an Example by the affronts and reproaches of the World but that they may know their own Innocency Safety and Freedome while they keep in the true way that is in Christ the Son of God who making us free we become free indeed that is free from the deceits of our own lusts and free from the awe and terrour of imperious and superstitious men that would obtrude their own Errours upon us with as much earnestness and make them as indispensable as the infallible Oracles of God We having therefore spoken what things we thought most requisite concerning The Example of Christ we proceed now to his Passion which is the fifth Power of the Gospel CHAP. XV. 1. The Passion of Christ the fifth Gospel-Power the Virtue whereof is in a special manner noted by our Saviour himself 2. That the Brazen Serpent in the Wilderness was a prophetick Type of Christ and cured not by Art but by Divine Power 3. That Telesmatical Preparations are superstitious manifest out of their Collections that write of them 4. Particularly out of Gaffarel and Gregory 5. That the Effects of Telesmes are beyond the laws of Nature 6. That if there be any natural power in Telesmes it is from Similitude with a confutation of this ground also 7. A further confutation of that ground 8. In what sense the Brazen Serpent was a Telesme and that it must needs be a Typical Prophecie of Christ. 9. The accurate and punctual Prefiguration therein 10. The wicked Pride and Conceitedness of those that are not touched with this admirable contrivance of Divine Providence 11. The insufferable blasphemy of them that reproach the Son of God for crying out in his dreadfull Agony on the Cross wherein is discovered the Unloveliness of the Family of Love 1. AND truly this fifth Gospel-Power the Passion of Christ is of so great efficacy and concernment that our Saviour seems with more then ordinary delight to have ruminated on the wonderfull effects that it would have in the world John 12.32 And I if I be lifted up from the earth will draw all men unto me signifying thereby what death he should die as the Text witnesses This shews what a powerful Engine our Saviour himself thought his Death would prove to draw all the World after him Which is a demonstration that the Mind of a Christian ought to dwell very much in the meditation of the Death and Passion of Christ. The use whereof appears in another intimation of our Saviour's though more Typical yet the Analogie is so plain that no man can miss it John 3. And as Moses lifted up the Serpent in the Wilderness so shall the Son of man be lifted up That whosoever believeth on him should not perish but have eternal life This is so perfect a Representation of our Saviours Passion that I cannot but blame my self for not entring it amongst other Prophecies that I alledged for the Messiah's suffering 2. And it will still appear more plainly that it was intended a Prefiguration or Typical Prophecie of Christ if we consider that Moses was not put upon it by any natural skill as if the Effigies of this Brazen Serpent did by any power of Art or Nature heal the Israelites of their bitings of the fiery flying Serpent But it was an immediate direction of God by whose supernatural power the cure was wrought As the Authour of the Book of Wisdome expresly has noted namely That he that turned towards that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he styles it the sign of Salvation was not saved by the thing that he saw but by him that is the Saviour of all For beside that the whole mystery of Telesmes is but a superstitious foolery much-a-kin to and dependent of that groundless Pretence of such wonderfull influences as the ancient Pagan Ignorance attributed to the Stars the very matter of this Serpent was inconvenient and improper for this Effect as Interpreters on the place have observed To which I might add that there is not any example of any Telesmes that were ever known to cure the diseasement after this sort that is by only looking thereunto And that those that have been made against Scorpions or other hurtfull Creatures they have chaced them out of the place or killed them upon the Spot but if any one were stung by these venomous Serpents there was a tactual application of the Remedy to him that was hurt 3. And yet I will not so much stand upon this as that the whole business of Telesmatical Preparations is superstitious and that they have no Effect by any natural Virtue or Influence This methinks I plainly discover out of their Collections that seem most pleased in the representing of these Curiosities to the eye of the world in their Writings Gaffarel especially who does with plenty of words but no reason at all endeavour to make us believe that the power of Telesmes is natural but I never knew any cause managed with more slight more loose and more frivolous arguments in my daies But out of his own mouth I shall be able to condemn him and upon these two accounts First in that according to his own Conjectures and Relations the erecting and preparing of these Telesmes is as we contend superstitious or paganically Religious and then secondly That the effects of them where they have any are plainly beyond the power of any natural cause 4. As for the first himself does profess that he is of opinion that the first Gods of the Latines which they called Averrunci or Dii Tutelares were no other then these Telesmatical Images And his reason is

interpretation upon this Verse of the Prophecie that can be imagined as if the sense were That those things there foretold should come to pass after the seventy Weeks Whenas it is plain That the casting the Weeks so into parts and expresly foretelling that in this part this shall come to pass and in that that it is plain I say from hence That the main scope of the Prophecie is to tell what things will come to pass before their expiration Which we shall be the better assured of if we examine the fondness of the other Supposition and apply it to the words of the Text which are these Seventy weeks are determined upon thy people and upon thy holy City or cut out for thy people and for thy holy City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finish transgression c. If these things that follow in this verse be to be understood as foretold to come to pass after the seventy Weeks what is the sense of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Questionless there can be but these two senses of it either so as the Septuagint have translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that transgression may be finished as also our English Translatours have rendered it which doubtless is the true sense or else it must signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no sense imaginable besides these two that can be pretended If the first the gross Absurdity is this That whereas there has been about three hundred Weeks for the compleating those things mentioned there in that verse and they not yet done according to the Jews opinion yet the Prophecie mentions only Seventy and those wherein they themselves confess nothing at all was to be done of them then which nothing can be imagined more wilde and ridiculous If the second I answer that the Seventy and other unprejudiced Interpreters alway turn it according to the former sense Nay that Abarbanel and Manasseh who otherwise pervert the sense of this Prophecie yet they translate it so too and yield that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until And lastly if it did so yet the sense of the Prophecie would be pittifully lame and imperfect if we compare it with the Event For the sense would be Seventy weeks are determined upon thy people until or before that the everlasting righteousness be brought in the most Holy anointed Vision and Prophecie perfected c. Which certainly supposes that within a little time after at least after less then Seventy Weeks these things should be fulfilled and yet there has thrice seventy Weeks gone over since the expiration of the first Seventy and no tidings of any such things Wherefore it is more clear then the Meridian Sun that the things there understood were to come to pass within the Seventy weeks expressly spoke of by the Prophet Daniel 3. Again from the Second verse of this Prophecie we demonstrate That the Messiah is come Because from the going out of the Commandment or Decree to rebuild the City to the Messiah is but sixty nine weeks Wherefore imagine what Decree you will the time is run out and many hundred years besides And that this Prophecie is to be understood of that great Messiah their Prince and Redeemer appears plainly enough because he is called here by Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely as being his Proper Name whenas in all other places of Scripture it is an Appellative Whence it is more then conjectural that the Iews had the name of their Messiah out of this place and understood it of that Messiah we speak of But after that unhappy mistake of theirs in refusing their Messiah when he came they have forced other Interpretations though utterly unapplicable to the Text some understanding by Messiah King Cyrus others Nehemias others Iehoshua the Priest others Zerobabel none of which conceits are so much as possible For the Epocha from which they must reckon must be from some Command or Decree to rebuild the City For so the words run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the promulgation of the Decree to restore c. That that is the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plain from Esther chap. 1. ver 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let there goe forth a royal Command or Decree Whence it is plain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as a Decree and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Promulgation of it as may be understood also from Luke 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth put the business out of all controversie that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as the Seventy often translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Command not a Foretelling or Talking of things because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie concerning the restoring but to restore So that none that have any either common sense or but moderate skill in the Hebrew but will confess that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies From the Decree to cause to return c. From whence it is very manifest that none of those Persons which the Jews here offer can be accepted for the Messiah mentioned in this Prophecie Not Cyrus because if you will apply him to the first Decree which was his own the account is absurd at first sight For thus you must reckon from the Edict of Cyrus to the same Cyrus The other Decrees are after Cyrus and therefore the sense will be more absurd if any thing can be more The reason is much-what the same concerning Iehoshua and Zerobabel for they were the very persons that immediately executed Cyrus his Decree And for Nehemias he is a great many years too late from Cyrus his Decree and as much too near to that Decree that went out the seventh year of Artaxerxes This I speak in reference to that Evasion they seek in the parting of the number of this Prophecie into seven Weeks and sixty two Weeks as if it should be but seven Weeks from the Decree to the Messiah that is fourty nine years But besides that it is plain Chronologie will not fit their turn for this subterfuge it is further evident that if it would it will yet appear ut a Subterfuge For unless you will joine the Seven Weeks and the fifty two Weeks together it will not make good sense as any one that examines it will easily understand and that the Messiah is not to come within the first Seven Weeks appears in that he is to be cut off after the sixty two Weeks 4. Which shall be a third argument from the Third verse of the Prophecie That the Messiah is come After sixty two weeks the Messiah shall be cut off that is not until the last Week begin and before it expire For there is no question but the Seventy Weeks being thus divided into parts for the setting out the time of the coming and appearing of the Messiah even to his death