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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	speak_v	word_n	1,386	5	3.9429	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91897	Christ the perfect pattern, of a Christian's practice, being the substance of severall sermons, about the Imitation of Christ. / Preached by the reverend and faithfull minister of Jesus Christ, Mr. Ralph Robinson, late minister of Mary Wolnoth London. Published by Sim. Ash, Wil. Taylor, Sam. Clarke.	Robinson, Ralph, 1614-1655.	1658 (1658)	Wing R1709; Thomason E1818_1; ESTC R209810	135,574	295

useful to men This Consideration hath put forward the servants of Christ to use all diligence vid. 2 Pet. 1. 12 13 14. And this also made our Saviour so careful vid. John 13. 1. 3 4. c. in a particular case 5th Resol Our Saviour knew the worth and preciousness of time therefore he would not lose one moment He was acquainted with the rareness of opportunity what a Jewel it is 'T is true he could make opportunity whensoever he pleased He was the Lord of time and opportunity But being man as we are he would teach us how to husband time and how to lay hold upon and improve opportunity when t is offered He hath given men a Command to redeem time Eph. 5. 16. And by his own example he will put us upon the work and shew us the worth of opportunity Use of this Doctrine is two fold Conviction Exhortation 1. Vse Conviction and reproof 1 To those who are not able patiently to bear any such discourse from others Many there are who are in a Prison or little-ease when they are in the company of such as would gladly speak something of God They use all their endeavours to silence such language The discourse of Christ and salvation and grace c. these are as smoak to the eyes and Gravel stones to the Teeth unpleasant bitter undelightful They are soon weary of such conference either that must be laid asleep or else they must be withdrawn Vain and unprofitable discourse merry stories discourse about novelties c. in this they can willingly spend dayes c. but conference about things Heavenly makes them very melancholy and heavy There is nothing which discovers a heart more unlike to Christ then this He was never pleased better nor so well as when he was speaking of Heaven c. and they are never discontented more then when they are hedged in with such Discourse Such as these would have been marvellous unfit to have attended upon Christ when he was on Earth and they are as unfit and more for Heaven There is nothing but the Language of Canaan speaking of God and admiring of him discourse which their souls account very unsavoury 2 Others there are who not only neglect this duty but on the contrary are very destructive and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupt in their private discourse they speak but things as do putrifie the hearts heads and lives of the hearers The Apostle speaks of some words which are not only unprofitable but also do subvert the hearers 2 Tim. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle speaks 2 Tim. 3. 6. to some who creep privily into houses and by their private conference do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of edifying them in the faith they lead them headlong to error c. Jesus Christ never came into any house but all the Family were or might have been better for him others their private conference is only to tempt men to sin and profaneness c. to quench their zeal to take them off from godliness These are not the members of Christ they walk not like their Master Christs Discourse was of Heaven and the Scriptures c. their discourse is about sin and wickedness c. what the Apostle saith of some in his time concerning their private actions that they did such things as was even shame to speak of Eph. 5. 12. we have cause enough to say concerning many in our dayes c. every place where they come keeps some infection receives prejudice from them 3 It blames the best of us all for our dissimilitude to Christ in this respect where is the Christian much regards this duty How unprofitably are many houres spent in private Communion even by the Servants of God wherein there is scarce a word spoken for God or which may edifie The Servants of God heretofore were otherwise minded They spake much one to another about the things of God Mal. 3. latter end God was set up in the hearts of Luk. 24. 14 15. one another c. But now even many of Gods own people have as little of God and Religion in their occasional conversings as other men This is one reason why the power of godliness is so much abated c. to what it was in former times What 's the reason of this neglect 1. Pride may be one hindrance some have high parts they will not stoop 2. Want of heavenliness of minde and largeness of affection to spiritual things Christians are grown more worldly then heretofore 3. Want of affection one to another There is not that care in Christians one towards another and one over another which should be Whatever the cause be 't is utterly a fault and that which Satan rejoyceth at 2d Use Exhortation Let every one who abideth in Christ walk in this as Christ walked 1 John 2. 6. Improve your private converse with men for their good Edifie one another Never meet together but let something be said and done that may tend to Gods honour and the good of men Supporting words to the weak reproving sin c. comforting words to the distressed c. set up God where you come c. I would I could say something to perswade you to it Consider two things are much omitted by the godly frequent meetings and improvement of meetings 1 The things of God and salvation are of the greatest worth and moment There is no other thing so absolutely necessary as these things Indeed there is nothing so deserving of your time as the things of God are One houres time is of greater value then the World time is too precious to be consumed with other discourses If the worth of it were known it would be improved A Christians breath is too good to be wasted about other things vid. Luk. 10. 42. Mary gets to Christs feet resolves to have something out of him 2 This is the only way to make society honourable and comfortable This is the chief and principal end of Communion Take away this and there is not much difference between the society of Christians and Beasts They can eat together and drink and they can walk together c. I am sure take away this and there is no advantage more from the society of Christians then of other men This sweetens society 3 God takes notice and especial regard of such discourse vid. Mal. 3. 16. They lived in dayes of trouble and distress when prophaneness was promoted c. and they when they met together used to exhort and comfort one another c. and God hearkens to them and makes them a gracious promise They shall be mine c. and I will spare them as a man spareth his own Son that serveth him 4 God will call all men to account for the improving of their Communion with others God never casts his people into any Company or society but he either sends them to deliver something from him to others or to receive something

A great miraculous Cure wrought by our Saviour upon two blinde men in the sight of a great multitude which followed him vers 29. ad finem They hearing that Jesus who had done so many miracles passed by send out their cries after him The multitude rebuke them that they should hold their peace grace growes stronger by opposition the more they are rebuked the lowder they cry Their prayers and importunity stop the Lord Jesus in his way he calls them to him reasons with them desires to know why they called him And upon the hearing of their desire grants their request He had compassion on them and touched their eyes c. In that part of the Verse which I have read we have two things 1. An Act done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shewes the miracle Christ could heal with a touch of his hemme sometimes Matth. 14. 36. It shewes his condescension that he would touch them mean persons Mat. 8. 3. the Leper Mat. 8. 15. the Fever Mat. 7. 33. deaf and the impediment of speech Luk. 22. 51. Malchus his eare Note The least touch of Christs finger will cure perfectly the greatest disease of soul or of body If Christ do but touch the hand the fever is gone the eyes are opened c. If the woman that had the bloody issue for twelve years do but touch his Garment she findes a present cure Mark 5. 25. c. when the Disciples are overwhelmed with fear at Christs Transfiguration a touch of their Masters hand revives them Matth. 17. 7. When Daniel is in his Agony overwhelmed a very touch of the Son of man strengthneth him Dan. 10. 18 19. The hard heart is broken with a touch of Christs finger the dead heart is quickned if Christ doth but lay his hand upon it the troubled conscience is pacified and quieted if Christ put but his finger in at the hole of the door the deaf ear is unstopped the stammering tongue speaks plainly the frozen heart is thawed c. If Christ do but touch the bier the dead body is raised Luk. 7. 14. Nay Our Saviour cures with lesse then a touch His very word healeth any Disease of soul or body He cast out Devils with his word a Legion out of one man Thou unclean Spirit come out of him Matth. 8. 16. He rebuked the fever with his word Luk. 4. 39. The Noblemans Son who lay at point of death labouring of a Fever was healed with a word speaking at a distance John 4. 50. 52. He hath absolute power over all Diseases of body and all spiritual maladies and when he saith Go they go when he saith Be removed they depart immediately Nay He can cure with the glance of his eye which is lesse then his word When Peter's heart was grown hard with sin first denies and then denies with Oaths and curses that he knew not the man Christ did but cast his very eye upon him and his heart relented presently Luk. 22. 61. As the very look of Christ can make the Earth to tremble and his enemies to languish so the least glance of his eye cures all Diseases As he can kill with his touch so can he cure with his touch All Job's troubles was nothing but a touch of Gods hand Job 19. 21. He did but touch Jacob's thigh and it was out of joynt presently Gen. 32. 25. The touch of his hand sets the Hills a smoaking Psal 104. 32. so his touch revives comforts strengthens He did but put his finger through the hole of the door and the languishing love-sick Church was comforted Cant. 5. 4 5. He did but touch Jeremiahs mouth and he was emboldened against all the contradictions of men Ier. 1. 9. He did but touch the Prophet Esays lips and his iniquity was purged and his guilt removed Isay 6. 7. 1. Use We have here a notable and clear proof of Christs Divinity from this passage He that can open blinde eyes with the touch of his finger is no lesse then God undoubtedly his touch is omnipotent 2d Use It is a ground of exceeding great comfort and joy unto the Servants of Christ who labour under many spiritual Infirmities It s the condition of the Servants of God to be exercised under many foul maladies they have blinde mindes dead hearts cold affections feavorish heats of inordinate and worldly love they use many Medicines and finde not healing Well do not despait do not despond Christ hath a healing hand his very touch can cure you prefectly of all the very tip of his finger the very breath of his mouth the very glance of his eyes can make your flesh whole Lord if thou wilt thou canst make me clean saith the Leper I will saith Christ be thou clean and immediately his Leprosie was cleansed Matth. 8. 3. If he do but touch your eyes they will be opened if he touch your tongue it will be untied if he touch your hearts they will relent what though you have layn very long and in your own thoughts be ever at the point of death yet his touch his word can recover you Jesus Christ never sent any diseased persons away for want of power he never said to any the Disease is too far gone no though they lay gasping for life yet he wrought their recovery Be strengthned therefore and you have the more reason to be so if you consider that he is not only able but willing too for he hath compassion in him toward those who seek to him in their misery which is the second part of the Text. 2. The impulsive cause of this act viz. his own goodness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the bowels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 1. bowels of mercies hence comes the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew compassion Intima miserecordia tangor It answers the Hebrew word rachamim which signifies mercy proceeding from the bowels And indeed that 's true mercy which springs out of this Fountain it must be spun out of the bowels or else it is not true charity There may be hand-charity where there is no heart-charity Therefore ye have the expression of drawing out of the soul to the hungry Isay 58. 10. Though we do satisfie the soul of the afflicted yet if that do not spring from our very soul 't is not mercy but hypocrisie The Apostle speaks of shutting up the bowels from the poor Col. 3. 12. Though the doors be opened to take in the wanderers and the hand and purse opened to relieve the needy and distressed yet unless the bowels also be opened it falls short of true mercy This is enough for the word The Doctrine Doct. is this The Lord Jesus Christ when he was upon the Earth was exceeding compassionate towards those who stood in need of mercy He had bowels of compassion towards those who were in misery He was very pittiful and tender hearted towards the

of compassion Pitty moved him to it He looked upon them as a company of ignorant people that were doing they knew not what and his soul is troubled for them Therefore he desires it might not be imputed Illis compatitur á quibus patitur Aust 3 That he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an example and patterne to us That we might all learne to be willing to forgive them who have done us injury This is the reason which the Apostle renders 1 Pet. 2. 21 23. Christ would not onely give us a precept but a patterne too to this great duty 4 That he might instruct them for what cause his blood was shed viz. that it might be a propitiation for the sins of man that it was powred out to purchase pardon and attonement for all them who should by faith apply it to themselves vid. 1 Joh. 2. 2. Explica This Christ hinted by this prayer better things then Abels blood Heb. 12. 24. Ill is petebat veniam à quibus adhûc acci piebat injuriam non enim attendebat quòd abipsis mordebatur sed quòd pro eis moriebatur Aust. Tract 111. in Joh. 5 To shew the willingness of his death he suffered without the least regret He had not so much as the least grudge in his heart against those who caused his Death he could embrace them in the arms of love c. Had he died involuntarily he would never have passed by the occasioners of his Death so freely 6 To signifie that the greatest of sinners are capable of pardon upon true Repentance and Humiliation Of all sinners those who committed this murtherous Act upon Christ are worthily accounted the greatest and yet there is place of pardon for them yea we read that even of these 3000 at one Sermon of Peter were upon their Repentance received to mercy vid. Acts 2. 37. 41. Multi ex populo qui sanguinem fuderunt postea fide biberunt 3 Whether they were all pardoned The Affirmative may seem to be held because God heard Christ in all things which he prayed for I know thou hearest me alwayes John 11. 42. And Christs intercession is effectual to save and procure acceptance with God for all tho●e for whom he intercedes Sol. We read that many of those who were guilty of Christs Death were afterwards converted and saved by that blood they shed as hath been said Acts 2. 37. 41. and is prophecied Zech. 12. 10. But that all those who were guilty of his blood were forgiven we have no reason to think yea the Scripture hints the contrary And yet the mediatorious Intercession is not in vain to any for whom t is made but all such for whom he intercedes as Mediator shall be saved Divines do very well distinguish of the Prayers of Christ There are two sorts of Prayers which Christ made Those which he made Ex officio mediatoris as he was Advocate and Mediator of the Covenant of Grace between God and Man such is that Prayer which is recorded John 17. Cap. that Prayer was instituted by Christ in order to his mediatory Office And all those for whom he thus intercedes shall certainly be saved Those which Christ made Ex Officio hominis privati Now this prayer in the Text belongs to this latter sort where Christ as a man made under the Law prayed for his enemies as other of the Servants of God have done Such was that Prayer which Christ made against Death Father if it be possible let this Cup passe from me c. Mat. 26. 39. 42. 44. 1. Use I shall only make this one use of it viz. That we would all learn to imitate our Saviour in this grace vid. 1 John 2. 6. He that saith he abideth in him ought himself so to walk as Christ walked T is a very difficult and hard Lesson but it is a very glorious Lesson to be willing to forgive them who have done us injuries Did Christ passe by such an Act as this and wilt not thou Obj. But may not a man in any case require reparation for injuries received from the hands of the Magistrate Sol. Yes certainly The Servants of God have done so and not blamed for it vid. Luk. 18. 3. And Magistracy is an Ordinance of God for this purpose vid. Rom. 13. 4. and Deut. 25. vers 1. only we must carefully observe these Rules in such cases viz. 1. We must not seek this remedy for every small and trivial offence we must not be litigious 2. This Remedy is not to be sought till all private meanes have first been used vid. 1 Cor. 6. init 3. This Remedy must be made use of at last not so much for the satisfying of our private wrongs as for other publick ends as 1. That God may receive honour 2. That the offender may be reclaimed amended c. 3. Out of love to justice 4. There must be all possible willingness to surcease from such impleadings upon the parties willingness to give reasonable satisfaction Nor doth this hinder the publike justice of the Magistrate against others So in lawful Warre a man may kill his Adversary and yet forgive him c. And a man may lawfully demand his debts c. 2 Reg. 4. 7. But from this Example of Christ we are bound to forgive our enemies so far forth as justice may not be prejudiced or offendors be not encouraged We must not have an Eye for an Eye and a Tooth for a Tooth we must study forgiveness and forgetfulness we must forgive I would give 1 Some Motives 2 Some helps Motive 1. Many of the Servants of God have attained to a very great measure of this grace Stephen the Protomartyr the first that followed his Master this way died with a Prayer in his mouth for the pardoning of his Persecutors Acts 7. 60. He suffered very innocently and very cruelly and yet he freely forgave them while they were casting stones at him he was casting up prayers for them he was pouring out petitions while they were powring out his guiltless blood Moses he forgives Miriam and when the hand of God was broken forth upon her for his sake he begs for a playster Heal her now O Lord I beseech thee Numb 12 13. Joseph he forgives his Brethren Gen. 50. 17. 21. and shewes much compassion to them Philemon he forgives the injurious dealing of Onesimus upon the intreaty of Paul and his submission These are rare examples Motive 2. This is one of the highest Acts of Christianity And it is one of the best evidences that our sins are forgiven of God vid. Mat. 6. 12. forgive us as we forgive Our forgiving of wrongs is not indeed a Cause of Gods forgiving us There 's no Cause of forgiveness besides Gods mercy and Christs merit but it s a sure fruit and consequence of it It s a Testimony that God hath been and will be very indulgent to our offences if we finde this disposition in our hearts and while we retain rancor