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	justice_n	law_n	1,616	5	4.3920	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01747	A treatise concerning the trinitie of persons in vnitie of the deitie Written to Thomas Mannering an Anabaptist, who denyed that Iesus is very God of very God: but man onely, yet endued with the infinite power of God.	Gill, Alexander, 1565-1635.	1601 (1601)	STC 11879; ESTC S118376	22,851	81

which is neuer giuen to any creature Zach. 9. 9. proues him God and man What shall I cyte vnto you that of the second Pslam Thou art my Sonne this day haue I begotten thee which place with many more is brought in the Epistle to the Hebrewes to this purpose which is your question These authorities the Thalmadists who sticke onely to the killing letter and apparant sense of the law hold sufficient to put this matter out of doubt Now if leauing this outward sense of the Scripture we should desire to know what is the quickning spirit thereof and should ransacke the treasuries of the Cabalists remembring that place of our Sauiour Matth. 5. 18. One iod or tittle of the Law shall not passe till all bee fulfilled and should examine the question by the letters and pricks of the Scripture wee should more easily find an entrance then an end thereto Yet for a taste take only the first 3. words of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breshith bará elohim which may not vnfitly be thus turned In the beginning they the mighty God created And of that againe take the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bresbith and see what it may signifie by that part of the Cabala which they call Notariacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b. the first letter of ben signifieth the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. the first of ruach signifies the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n a. the beginning of av is the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. the first of Sabbath importeth rest ●●… the beginning of the ineffable name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not there onely but euen of it selfe it imports the Deitie For we consider of things not obuious to our senses and vnderstanding as if they were not and therefore this least of all the letters neerest vnto nothing doth signifie GOD. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 th the first of Ta. or Thom. is construed a Closet or a Depth Which construction if you put together according to the rules of that excellent Grammar of Diuinitie with reference to that which followes may import thus much The Word the Spirit and the Father resting eternally in the Closet or vnconceiueable abysse or as Paul calls it the inaccessible light of the infinite Deitie manifested their almighty power in creating the heauē and the earth Neither is it without a great mysterie that the Son is here put in the first place for In the beginning was the word because the chiefe honour both of the Creation and restauration of the world is giuen vnto Christ as the Apostle doth comment vpon this text Coloss 1. And in another place In him is all the treasure both of the wisedome and knowledge of God As Psal 104. vers 24. In wisedome hast thou made them all For in Christ were al things together one infinite wisedome till in the Creation he made them seuerall according to their distinct Ideas Therefore saith the Apostle He sustayneth euery thing by his powerfull word that is the Sonne and elsewhere In him Christ wee liue and moue after the Creation and haue our Being before the Creation And for this cause doth Iohn begin the law of mercie and grace in the very same words wherewith Moses began the law of Iustice and condemnation In the beginning For we know nothing of God neyther of iustice nor of mercie c. but onely by Christ as he saith No man knoweth the Father but the Son and he to whom the Sonne wil reueile him And in another place No man commeth to the Father but by me Now the Holy Ghost is put in the second place because hee is the mutuall loue of the Father and the Sonne and as I may say the instrument of their actions both in manent and transeunt Go forward now if you will to the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bará you see it affords the same argument for the Tri-Vnitie by the three letters before explained and the number which is the singular Thinke not this a fancie neither reproch the diuine Cabala as the ignorant Sophisters vse to doe not knowing how aboue all other knowledges it doth aduance a mans meditation on high And to the present purpose they which know any thing in the holy language know that this sentence can no way agree in Grammatical construction vnlesse the singular verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bará be thus made plurall that it may haue concordance with the plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim You will aske why these letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b. r. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a. are twice put seeing in this precisenesse no such superfluitie should haue needed I tell you that it is not done but to intimate vnto vs a most high mysterie For in the first place it imports that Eternall and Infinite Being of the Father the Sonne and the Holy Ghost which they had before the worlds in their endlesse glorie felicitie in that silence of the Deitie in that super-supreme Entity which is vnto the Godhead perfect aboue perfection without any respect vnto the creature it imports that Infinitie that Eternitie that Power that Wisedome which is aboue all things and giues vnto it selfe to be such as it is that Nothing as the diuine Areopagite seemes to speake which is before and aboue al things that may be spoken or thought without any respect of any emanation or effluence whatsoeuer And therefore followes that letter of rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that of vnitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now in the second place it signifies the Deitie as exercised in the creature and therefore followes that Epithyte Elohim which shewes that emanation of Power or Strength and is sometimes giuen vnto the creatures Angels and men It were an endlesse thing to speake that of these mysteries which may be spoken neither can I For the Law of the Lord is perfect and man is full of weakenesse I haue said so much as I thinke meete concerning the Tri-Vnitie Now a word to that point that Christ is GOD which although it appeare sufficiently in the Tri-Vnity before proued by this anagogicall doctrine yet to that second person in particular is that which followeth Esay 7. 14 it is said of Christ that his name should bee called Immanuel but in the historie of the Gospell in Matthew and Luke both before his Conception and at his Circumcision he is called Iesus It is therefore meete that you know how Iesus is Immanuel or God with vs. The writing of the Name of IESVS is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihsuh though according to the rules of the pronunciation of that tongue Iesu and according to the ancient abbreuiation following the Hebrue orthography IHTS In which Name you see are al the letters of the greatest ineffable Name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehouah with the interposition of that letter of rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉