Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	faith_n	work_n	1,745	5	6.1448	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89503	A practical commentary, or An exposition with notes on the Epistle of Jude. Delivered (for the most part) in sundry weekly lectures at Stoke-Newington in Middlesex. By Thomas Manton, B.D. and minister of Covent-Garden.	Manton, Thomas, 1620-1677.	1657 (1657)	Wing M530; Thomason E930_1; ESTC R202855	471,190	600

usually bloody 402 403. See Seducers Error in judgement whether punishable by the Magistrate See Magistrate Reproofs of Error should be seasoned with love 482. Errors fall not out by chance but according to the certain pre ordination and fore knowledg of God 175 176 178 179. F FAction bringeth men to ruine 406. Faith to be contended for that duty opened and pressed with the causes incident discussed 158 159 160 161 162 163 164 165 166 167 168. Faith of Christians an holy faith 505 506. Fear of Gods wrath its use 543 When 't is slavish and when not 544 Feasts should be seasoned with grace 411. Feeding what fear and caution to be used therin 412 413 414. Formality what and how known 42 43 44. Evils foretold are more comportable 488. G GRace restraining 44. Grace common how differenced from saving 44. 45 46. Grace of God how it may be abused 204 205 206 207 208 209. Reasons of this abuse 210 211. Kinds of it 211 212 213 214 215 216. Disswasives from it 216 217. Signs of it 218 219 220. Growth in Grace reasons perswading to it 118 119 120 121. Observations about it 122 123 124 125 126 Uses 127. Necessity of it 504 505. H HEll described 331 332. and 429 430 431. Hope the nature of it 526 527 528 529. the influence it hath on our perseverance in a state of grace 529 530 531. Uses of it 531 532. Means to get it 532 533. I THe Divel loves Idolatry 573 574 575 576. Dead bodies of the Saints abused to Idolatry 376 377 378. Judgements ancient are our warnings 241 242 243. and 406 407. The impartiality of Divine Judgements 243 244. They come on places for the peoples sake 324 325 326. Fellowship in evil bringeth on fellowship in Judgements 326 327. The day of Judgement is a great day 308 309 310 311 312 313 314 315 316 317 318 319 320 321. The doctrine of it ancient 435 436. We should be mindful of it 436 437. The Process of that day described as to the conviction of sinners 441 442 443. The coming of Christ to Judgement must be looked for 525 526 'T is a joyful day to the godly 553 554. Saints Judge the world together with Christ 437 438. Infirmities and Iniquities differenced 444. K KEeping that grace we have received is our duty 514. What need there is of care and caution therein 515 516 517 518 c. L LAtter times evil 488 A Levelling humour no new thing 406 Life eternal 536 537. Love to God the nature of it 96 97 98. Reasons perswading to it 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114. Evidences of it 115 116 117. Decay of Love to God how easie and yet how dangerous 418 419. Whence it proceedeth what is decay of love to God 519 520 521. Preservatives against it 521 522 523. They that Love Christ look for his coming 523 524. Whether they always be in this frame 524 525. Love from Christians one to another 129 130 131 132 133. Lusts what they are 467 468. What 't is to walk after them 468 469. 489 490. This a note of unregeneracy 469 470. Disswasives from them 470 471 472 473 474. Directions about the suppression of them 474 475 476. M WHether the Magistrate may interpose in the case of Error and how far 350 351 352 353 354. Magistracy and Magistrates not to be despised 354 355. Magistrates duty about the truth 167 168. Mercy of God to sinners set forth 72 73 74 75 76 77 78 79 80 81 82. Uses of ●● 82 83 84 85. How we may wrong Mercy 86 87 88. Great Mereies abused bring great Judgements 251 252. Ministers should be temperate 410 411. Stars but not wandring stars 427 429 429. They are Remembrancers 245 246 247. Their Office ancient 434 435 c. Murmuring what it is 447 448. The kinds of it 448 449 450 451 452. The causes of it 453 454. The evil of it 454 455 456. Murmuring at the times taxed and stated with remedies against it 457 458 459 460 461 462. Murmuring in a private case with remedies against it 463 464 465. Particular remedies for particular cases 465 466 467. N NAtural men left to themselves grow to be more corrupt 397. P PEace of God what i● is 88 89 90 91 92 93. Uses of it 93 94 95 96. Of the Doctrine of Perseverance how Christ is concerned in it 52. Nature of it 53 54 55 56. The grounds of it 57 58 59. Uses of it 60 61 62 63 64 65. When to apply the comfort of it 65 66 67. Power of God to keep us a relief to the soul and how 547 548 549. Praying in the holy Ghost opened at large with Reasons and Uses 506 507 508 509 510. Pride in them of low degree is less tolerable 361 362 363. Proud men for advantage most fawning 478 479. Presentation of the Elect by Christ at the last day 549 550 551 552 Who are then faultless 552 553. R RAiling and Reproaches especially in controversies about Religion most culpable 384 385 386 387 388 389. Cautions about it 390 391 302. Reproofs managed with compassion 537 538. The difference to be observed in the dispencing Reproofs 538 539 540 541. When severi●y is to be used in them 542 543. Reprobation the dostrine of it asserted vindicated and applyed 179 180 181 182 183 184 185 186 187 188. Repetition necessary 249 250. Remembrance of truths if seasonable a great help 482 483. Respect to persons a sin 479. Reward we may look to it 531. Retaliation Gods way of punishing 432. S SAints fittest to preserve propagate and defend the truth 155 156 157 158. Sanctification the nature of it 27 28 29 30 31 32 33 34. Reasons why it should be looked after 35 36 37 38. The bad estate of the enemies of it 39 40. How God the Father is Interested in it 46 47 48 49 50 51 52. Salvation how common 137 138 139 140 141. Seducers their pretences 171 172 173. are like clouds without rain 415 416. Boaster 423 424 Unsetled and uncertain in their opinions 424 425. Restless 425. Turbulent 425 426. They bewray themselves by their affected expressions and uncouth expressions 477. Are apt to insinuate with great persons and men of power and interest 479 480. Admire them of their own party 680. Scriptures Providence of God about them in writing and preserving them from age to age 147 148 149 150 151. Use of it 152. The office of the Church about the Scriptures 152 153 154. The Scriptures a perpetual setled Rule our duty to be acquainted with the Scriptures 247 248. Truth of Scripture evidenced by accomplishment of prophesies 408 409. Scoffing a common sin in the latter times 488 489. a great sin 489. Sensuality tendeth to death and corruption 399 400. Sensual persons the spots and stain of Christianity 408 409. Sensuality maketh men secure 412 and impudent 413. Sensual persons have

Apostle had charged the Seducers against whom he wrote with opposition of Magistracy and contemptuous speaking against those lights which God had set in the Church he now cometh to aggravate their effrontery and impudence by the carriage of Michael the Arch-Angel towards the Divel In the Comparison there is an Argument a majori ad minus from the greater to the lesse which is evidently seen in all the circumstances of the Text. 1. In the persons contending Michael the Arch-Angel with the Divel If Michael so Excellent in nature so high in Office contending with Sathan an impure Spirit already judged by God used such modesty and awe who are they sorry Creatures that dare despise persons invested with the Dignity and Height of Magistracy 2. There is an aggravation from the Cause when he disputed with him ab●ut the body of Moses a matter just and in which the mind of God was clearly known and dare they sp●ak evil of things they know not that is in matters so far above their reach to take upon them to ensure and determine 3. There is an aggravation taken from the disposition of the Angel he durst not bring against him a railing accusation His holiness would not permit him to deal with the Divel in an und●cent and injuri●us manner But these rashly belch out their reproaches and curses against Superiours without any fear 4. In the manner of speech the Lord rebuke thee The whole judgement of the cause is referred to God but these Gn●sticks take upon them as if the whole judgement of Things Persons and Actions were left in their hands as our modern Quakers take upon them to curse and to pronounce dreadful judgements upon Gods most holy Servants according to their own pleasures The sum of the whole is this if an Angel that is great in power durst not bring against the worst Creatures in the very heat of contention about a good cause any undue language and reproach certainly 't is an horrible impudence in men to speak contemptuously yea in a cursing and blaspheming manner of those whom God hath advanced to Superiority in Church or Common-wealth This is the sum of the words but because this Scripture is difficult before I come to the Observations I shall premise some explicatory Questions Quest 1 Whence had the Apostle this story the Scriptures making no menti●n of it Answ 1. The substance of it is in Scripture we read Deut. 34. 6. that the body of Moses was secretly buried by the Lord but now for the circumstances of it he might receive them by divine Revelation which are here Authorised and made Scipture and indeed 't is usual with the Pen-Men of holy Writ to adde such circumstances as were not mentioned in the place where the History was first recorded as in Exodus we read of the opposition of the Magicians to Moses but their names are mentioned 2 Tim. 3. 8. As Jannes and Jambres withstood Moses The whole story of their contest with him is in the Talmud and in Apulei●s and other Histories we read that these were famous Magiti●ns So Psal 105 18. we read that Josephs f●et were hurt in Fetters and he was layed in Iron which in the story in Genesis appeareth not so Moses quaking Heb. 12. 21. and the following of the Water of the Rock 1 Cor. 10. 1 2. Those things might be received by Tradition or Divine Inspiration or were extant in some known Book and Record then in use Origen quoteth a Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the assumption of Moses for this History some remainders of which are in the Books of the Jews unto this day Capellus I remember repeateth a long tale out of the Book called Rabbah or the mystical Expositions of the Pentateuch concerning the alteration between Michael and Samuel or the Arch-Angel and the Divel about the body or rather soul of Moses And how God to save it from Samuel sucked out his Soul from the Body by a kisse but the story is so fabulous that I shall not repeat it see Cappelli Spicelug in locum pag. 128 129. Quest 2. Is this a real History or an Allusi●n Answ 2. There are three opinions about this 1. One is that 't is a figurative expression of Gods care for his Church and they that go this way by the body of Moses understand either the whole body of the Levitical worship or else the community of Israel represented in Joshua the High Priest who stood before the Angel of the Lord Zech. 3. 1 2. and Sathan at his right hand ready to resist him and the Lord said unto the Lord the Lord rebuke thee the Lord that hath chosen Jerusalem rebuke th●e In Joshua the L●vitical worship newly restored is figured and the Angel of the Lord before whom he stood is Christ the Judge Advocate and Defender of the Church and the Lord that is the Lord Christ called the Angel before puts forth the efficacy of his mediation against this malicious opposition of Sathan So some accommodate this Text to the sense of that place and the main reason is because of the form here used The Lord rebuke thee this sense is argute but not so solid Junius who first propounded it seemeth to distrust it the reason is of no force for the same form might be used on divers occasions and my reasons against it are because these expressions are Typical and Visional now to make a Type of a Type especially in the New Testament which usually explaineth the difficulties of the Old seemeth irrational and though by Michael Christ may be intended yet the change from Joshua to Moses is too much forced 2. Others conceive that 't is not an History but a Talmud●ck fiction and Parable and that Jude in citing it doth not approve the story as true but onely urgeth it upon them for their instruction who were mightily pleased with these kind of Fables as the Fathers against the Heathens did often make use of their own stories and fictions concerning their gods such condescentions are frequent But against this opinion it seemeth to be urged here by way of down right assertion not as an argument ad homines and by Peter on the like occasion 2 P●t 2. 11. Whereas Angels that are greater in might and power bring not a railing accusation against them before the Lord. I say he doth not try it as a Jewish Fable but as a real argument taken from the nature of the holy Angels 3. There is another opinion That it is a real History namely that the Devil was earnest to discover the place of Moses grave and to take up his body again wherein he was resisted by Michael some principal and chiefe Angel and his attempts made fruitlesse by this holy and modest addresse to God The Lord rebuke thee Quest 3. The next question is who is meant by Michael the Arch-Angel Answ 3. Michael is the name of his Person and Arch Angel of his office Michael signifieth he is

Christ we may walk with him Col. 2. 6 motion and opperation followeth life he that made thee without thee will not save thee without thee From the other interpretation of the word your selves that is one another Observe that Mutual conference is a means of perseverance Solomon saith Eccles 4. 10. When two lye together they have heat surely good company preserveth and keepeth up our warmth and vigor as a remedy against Apostacy spiritual communion and conference is often pressed see Hebr. 3. 13. and Hebr. 10. 24 25. When Gods people did oftner meet and confer together there was more life in them Next to conference prayer is required note thence That prayer is a means of establishment We are kept by Gods Power and Gods Power is set a work by prayer this is the breath that keepeth in the fire men that neglect prayer finde sensible decays when they suspected some distemper upon Jobs spirit they charge him with the neglect of prayer Job 15. 4. surely thou restrainest prayer no wonder if men grow unsavory worldly voluptuous when they let days go and weeks go and God never heareth from them 8. Then we pray aright when we pray in the holy Ghost this concurrence is necessary both with respect to acceptance and assistance 1. With respect to acceptance God will own nothing in prayer but what cometh from his spirit any other voice is strange and barbarous to him Rom. 8. 27. He knoweth the mind of the spirit because he maketh intercession for the Saints according to the will of God the Lord delighteth no● in the flaunting of pates and the unsavory belch●● and eructations of an humane Spirit the tun●able cadency of words is bu●an empty ring in Gods ears the Psalmist saith Psal 19 2. Let my pray●r be set forth before thee as ●ncense Now the Censers were to be kindled with holy fire before the smoak went up the coal wherewith we are kindled must be taken from the Altar not from a common hearth and then our prayer goeth up as incense Gods course is to prepare the heart and then to grant the request Psal 10. 17. Thou w●lt prepare their hearts and cause thine ear to hear surely Gods ear will be opened if our hearts be opened when he himself sets us a work we need not doubt of audience fire from Heaven to consume the sacrifice was the solemn token of acceptance heretofore fire from Heaven is the token still even an holy ardor wrought in us by the Spirit 2. In point of assistance prayer is a work too hard for us we can ●abble of our selves but we cannot pray without the Holy Ghost we can put words into prayer but 't is he Spirit puts affections without which 't is but a little cold prattle and spiritless talk our necessities may sharpen our prayers but they cannot enliven our prayers a carhal man may feel the impulsions of a natural fervency and so cry unto God as the young Ravens cry unto him and in all creatures there is a desire of relief the ●ude Mariners in the tempest were very earnest Jonah 1. 6. but now gracious affection is quite another thing than this natural fervency there may be cold and raw wishes after grace but not serious volitions and spiritual desires these we must have from the Holy Ghost surely if we did consider what prayer is we should see the need of this assistance 't is a work which will cost us travel of heart Acts 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and James 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is expressed by striving Rom. 15. 30. Strive with me in prayers and Col. 4. 12. Labouring for you ●ervently in prayers c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a striving with God himself and then there is no setting upon God but by his own strength this was figured in Jacobs wrestling Gen. 32. 25. to the end which is explained Hosea 12. 4. Yea he had power over the Angel and prevailed yea he wept and made supplication the party that Jacob wrestled with is called a man an Angel and God a man for the shape and form assumed an Angel to note the second person who is the Messenger of the Covenant and God Gen. 32. 30. 'T was such an Angel as blessed him which is proper to God now in the assumed body Jacob wrestled with him which was symbolical the Prophet referreth it to his Prayers but how is it said he could not prevail against Jacob With a blast of his mouth he might have confounded him and it had been as easie for him to maim and destroy every joynt as to make him halt and same of one thigh I answer he could not because he would not he gave out but such a measure of strength to the body assumed and the Lord did wrestle both in and against Jacob in Jacobo Deus est seipso fortior he wrestleth against us with his left hand and strengtheneth us with his right so that Gods power prevaileth over himself all this is spoken to shew what need we have of a divine power when we strive with God But now what is it to pray in the Holy Ghost I shall answer it in a word the Spirit helpeth us in prayer in a way of gifts or graces in a way of gifts that the heart may not be bound up and that we may have necessary words to give vent to affections Adam maimed us both as to gifts as well as graces and therefore that our supplies in Christ may be answerable the Spirit bestoweth upon us the gift of prayer that we may inlarge our selves to God on all oncasions this gift was either extraordinary and proper to the first times of the Gospel when they were able of a sudden to dictate a prayer in a strange Language which they had never learned so 't is said 1 Cor. 14. 15. I will pray with the Spirit and with understanding also Many did pray with the Spirit that is made use of this gift but to the neglect of edifying they did not pray so as they might be understood by the Hearers Now saith the Apostle I would use the gift but to edification so as the understanding of the Auditory may go along with me 2. The ordinary gift of the Spirit is that special dexterity whereby men are able to put their meaning into apt words 't is not of such a miraculous infusion and so wonderful in its self as the former because it dependeth much upon the temper and suitable constitution of the body and is much bettered by industry hearing reading meditation conference c. As all other ordinary habits are but such a gift there is in the Church as we find by plain experience many mens tongues being as the pen of a ready Writer Psal 45. 1. All miraculous gifts are now turned into ordinary gifts somewhat like them as discerning of Spirits into a sagacity and ca●telous prudence gifts of tongues into a special dexterity that