Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bear_v	great_a	see_v	1,565	5	3.0235	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43133	The precious blood of the son of God shed without the gates of Jerusalem for the redemption of lost and undone sinners: whereby his great love to mankind is undeniably manifested, in these following particulars; his agony in the garden; being betrayed by Judas, being falsly accused before Annas, Caiaphas, Herod and Pilate; his being scourged, scorned, and spitefully used; his condemnation and going to execution; how he was crucified; of his being reviled, and pardoning the thief upon the cross; and of his giving up the ghost. All which is practically applyed and improved, for the bringing of sinners out of the way of sin and hell, into wisdom's ways, whose ways are ways of pleasantness, and all her paths are peace. By that eminent divine, Mr. John Hayward.	Hayward, John.	1695 (1695)	Wing H1231F; ESTC R215936	43,769	124

THE PRECIOUS BLOOD OF THE SON of GOD Shed without the Gates of Jerusalem For the Redemption of Lost and Undone SINNERS Whereby his great Love to Mankind is Undeniably Manifested In these following PARTICULARS His Agony in the Garden being betrayed by Judas being falsly accused before Annas Caiaphas Herod and Pilate his being Scourged Scorned and Spitefully Used his Condemnation and Going to Execution how he was Crucified of his being Reviled and Pardoning the Thief upon the Cross and of his giving up the Ghost All which is Practically Applyed and Improved for the bringing of Sinners out of the Way of Sin and Hell into Wisdom's Ways Whose Ways are Ways of Pleasantness and all her Path's are Peace By that Eminent Divine Mr. John Hayward The Tenth Edition London Printed for Robert Gifford in Old Bedlam without Bishopsgate 1699. Price bound ●●s TO THE Christian READER Dear Hearts BY the reading of this small Treatise you may in some measure be made sensible of what Christ hath done for you in order to your everlasting Salvation Wherein his great Love is manifested unto all For greater Love hath no Man than this to lay down his Life for his Friends but he hath laid it down for his greatest Enemies to redeem them from everlasting Destruction By these sad and dolorous Sufferings of our Saviour we may see also what a dreadful and Soul-destroying thing Sin is that nothing but the precious Blood of the eternal Son of God could make Satisfaction for it Oh what Cause have we then to admire and adore the mighty God of Heaven for his infinite Mercy towards us in sending his Son his only begotten Son Christ Jesus to redeem us from Death and Hell Seeing such great things have been done for us let us make it our daily Practice and Business to walk in some measure answerable to them That we may so do is and shall be the hearty Prayer of your Soul 's Cordial Friend JOHN HAYWARD OF Our Saviour's Agony IN THE GARDEN Matth. Chap. 26. Ver. 38. Then saith he unto them My Soul is exceeding sorrowful even unto death tarry ye here and watch with me AND not designing to take notice of the Meanness of his Birth and that continual Course of Sorrow and Misery that attended the former part of his Life wherein he took upon him not only the Form of a Sinner but a Servant I shall consider the time only towards his Death wherein in a most especial manner his great love to Mankind is manifested For as every natural Motion groweth more ardent towards the end so the Love of Christ towards the true Church his Spouse Not that he loved us better in the latter part of his Life but it did then most appear As some sort of Fire the more Water is thrown upon it the hotter it burns so both the Apprehension and Presence of Death was so far from lessening his Love that it did rather encrease it Therefore as in all the Passages of his Life so more especially towards his Death all his Doctrine was Holy Just and Good Milk for the Weak Meat for the Strong Medicine for the Sick not too deep for the Simple nor too shallow for the Wise but as a Ford wherein the Lamb may wade and the Elephant swim all his Actions were the Works of Justice and Mercy Examples of all Vertues but most especially of Humility which is the Foundation of all other Vertues as Love Pity and Compassion whereof our Miseries stood most in need His Life was so Pure and Holy that by that Example he hath set us we may plainly see what is either wanting or amiss in our selves even the Book which the Prophet Ezekiel speaks of That he saw Ezek. 2. written within by Instruction without by Example of Life wherein we have what to contemplate what to imitate and what to admire So that whosoever doth not only study but like the Prophet seek he shall attain inestimable both Knowledge and Vertue When our Saviour begun his Passion in the Garden of Gethsemane he was accompanied with those three Disciples who not long before had seen his Glorious Transfiguration upon Mount Tabor to the end that seeing so great a Change they might be sensible of the greatness of God's Severity and of his Love O Treasure of Heaven O Light and Life of the World How was his Glory obscured his Strength abated his Courage appaled insomuch that he did acknowledge to his Disciples that his Soul was heavy unto death Our Saviour began his Conflict with Prayer giving Example to us in all our Troubles to do the like teaching us also in what manner we ought to pray first in that he did fall prostrate upon the Ground he did thereby instruct us that with the greatest Humility and Reverence we must present our selves before the Majesty of Almighty God Secondly by his earnest praying with what fervency of Spirit we ought to beat at Heaven Gates Thirdly by his often praying we have an Example of Perseverance until he that doth engage us to beg shall let us have his Favour so far as to obtain Lastly He hath taught us to renounce our own Wills and to resign our Desires to the pleasure of Almighty God These things if at all times we endeavour to perform but especially in the Agonies of Death the Angels will certainly come to comfort us for God will cerly send us strength to bear what he is not pleased to remove But wherefore did our Saviour pray That if it were possible this Cup might pass from him Did he not freely and voluntarily offer up himself for Sin to save Sinners yes desirously for no necessity could be cast upon him no complaint of Justice because he was innocent no necessity through weakness because he was Almighty for he had twelve Legions of Angels at his Command but it was to comfort and strengthen his weak-hearted Members that their Courage might not be cast down under any Tryal or Tribulation that God might call them to And also he did hereby declare That he did bear the natural Weaknesses of our Flesh For none can possibly imagine the greatness of those Sorrows and Miseries that he went through Lastly he would manifest to us That he did consist of two Natures and two Wills not so separate as to make two Persons nor so confounded as to make one Nature and Will but distinguish'd in their essential Properties and Operations In his Humane Will he did pray to avoid this Cup in his Divine Will he did desire it He did desire Death in regard of the end but in regard to it self he did pray to avoid it Yet his Humane Will was not contra●…y or repugnant to his Divine Will Yet being surprized with the fear of Death through the frailty of his Hamane Will he seemed not to think of that which he perfectly did know not as drawing or declining from his Father's Will but forthwith resuming his Resolution submitted himself to his Decree

22 22. Pilate saith unto them What shall I then do unto Jesus which is called Christ They all said unto him Let him be crucified And the Governour said What evil hath he done But they cryed out the more saying let him be crucified NOW although Pilate had openly declared That Christ was innocent and also that he had Authority to acquit him yet gave way either to the Favour or Fury of the Jews rather than to Justice he pronounced Sentence of death against him and delivered him to his cruel and merciless Enemies O unjust President by thy own Judgment thy Judgment was unjust for thou gavest Sentence of death against him whom thrice before thou hadst pronounced Innocent Certainly in thee O President this was the greatest piece of Injustice thou couldest possibly have committed but it was a just Sentence of the High President of Heaven before whom all the Sins of the World stand in naked view and who will not suffer one of them to pass unpunished therefore because the whole World was not able to make satisfaction for one Sin he drew the Sword of his Justice and smote therewith his Innocent Son who only was able of all Men both to bear and to break his Wrath off from Sinners for Sin But O just Judge thou art never stirred to Wrath but by Sin thou art never very wrath but with great Sins At this time thy Wrath was very great and thou didst grievously smite thy only Son but in him thou couldst find no Sin at all What! didst thou not only release Offenders but with Caiaphas the High-Priest cause the Innocent without cause to be smitten And is it not more against the Law of Justice to condemn the Innocent than to discharge and acquit the Guilty How then may we count it Justice which doth not only release Offenders but also punisheth the Innocent O Light which had decreed this Mystery in thy holy Counsel from the beginning open thou our Understandings break off the Mistiness from our Minds that we may plainly see and understand this great Work of Justice and of Mercy which is more admirable than all thy wonderful Works besides Certainly he is not unjustly charged although he oweth nothing from himself that undertaketh another Man's Debt nor doth the Judge do any more wrong in giving Sentence against a voluntary Surety than if he gave it against the principal Debtor It is pity to see a Man pay that which he never had any thing for but if he will submit himself to be a Surety and in kindness rep●…sent the Person of the Debtor Justice must have her Course against him It is pity to see a harmless Lamb lie bleeding to Death but if it be appointed sor a Sacrifice it is the Nature of a Sac●…ifice to be so used Even so althoug●… ou●… S●…our was without ●…in in himself 〈◊〉 〈◊〉 〈◊〉 ●…ty and Sacrifice he did j●…ly ●…ffer for the Sins of others Although by Innocency he was free yet b●… Love he became entangled in Debt For his own Innocency God was well pleased with him but for our Impurities he justly gave way to his Wrath against him He was justly charged not with that which he had done but for that which he was pleased to undertake We in justice should have been smitten with these Sorrows This blow in justice was bent against us but he in love stept between the Blow and us and took the full weight of it upon himself Isa. 53. 4 5 6. He took upon him our Infirmities and bare our Sorrows He was wounded for ●…ur Iniquities and broken for ●…ur Transgressions The chastisement of our Peace was laid upon him and with his Stripes were we healed All we as Sheep were gone astray every Man to his own way and the Lord hath laid upon him the Iniquity of us all So then it was his Love and his Father's Justice that cast him into these Extremities Love entreated that Sinners might be saved and Justice exacted that Sin might be punished To satisfie both which Suits the mean was found that one unspotted Innocent not subject to Death and yet willing to die Who was without Sin and yet able to make satisfaction for Sin should thus ●…ruelly suffer for all Offenders And it may be O innocent Lord this might be one secret Cause why Barabbas although a villanous and great Offender yet he bare no Man's Sin but his own but thou wast charged with all the Sins of the World This also might be a great cause of thy great silence that neither the Malice of thy Accusers nor Falshood of Witnesses nor Injury of Officers nor Cruelty or Partiality of Judges were able to break it Thy Innocency needed no Defence but our Guiltiness could not possibly be defended Thy Innocency was well enough known to thy Enemies our Guiltiness was too well known to thee therefore being now charged with the Sins of the whole World and being appointed by thy Father's Justice and in thy own Love submitting thy self to suffer and make satisfaction for all Mens Sins thou didst with holy Job 32. 37. Lay thy Finger upon thy Mouth Not because thou wast not justly provoked to reply by many Indignities in regard of thy self but in regard of us nothing could justly be said there was no place for denial none for desence and therefore with a magnanimous silence thou endurest all as was prophesied of thee by the Prophet Isaiah Chap. 53. 7. He was oppressed and afflicted He opened not his Mouth He was brought as a Lamb to the Slaughter and as a Sheep before her Shearers is dumb so he opened not his Mouth O most blessed O more than most p●…ecious silence of our Saviour which hath by this silence not only opened our Mou●…hs to speak but to cry out with a loud Voice and full Assurance Abb●… Father O blessed Saviour Our Offences have stopped thy Mouth but thy Innocency hath opened ours In regard of our Offences thou hast nothing to say but with regard to thy Innocency we may chearfully say Father What hast thou to say to us Thy innocent Son hath not only made full Satisfaction for our Offe●… but 〈◊〉 ●…arted of his innocency to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only made us unpunishable by his 〈◊〉 but with his innocenc●… 〈◊〉 us honourabe before thee 〈◊〉 ●…iful Father behold what Ad●…m de ser●…ed and be●…old what my Saviour hath done Adam rebelled against thy Maje sty both as rhou a●… God from everlasting and as thou art Creator and Lord o●… all the World over which he aspired to be absolure Master For the first our Saviour was condemned of Divine Treason namely of Blasphemy against God by Caiaphas the High Priest the chief Judge of Religious Affairs who as he did bear a Figure of Christ in this World should above all Men have known him and declared him to others Secondly he was condemned of Human Treason namely Rebellion against the Emperor by Pilate a President of the greatest Monarch in

in this place he was most friendly to Sinners In Heaven he is giorious In Hell furious In the World marvellous but upon Mount Calvary he was merciful and gracious and without his Mercy upon Mount Calvary we could never enjoy his Glory in Heaven Well then let our Souls accompany our blessed Sav●…our in this painful Passage towards this place of his Combat also bow our selves under his Cross not upon necessi●…y and constraint as did Simon Cyrenius for nothing is more grievous to serve or be served by Constraint but let us do it chearfully and freely which will be best accepted by him For although he can command us as Slaves yet will he have us entreated as Sons Let us not be ashamed to stoop under Christ's Cross for he hath now taken away both the Infamy and the Curse of the Cross he hath made the Cross a Tribunal a Throne of Judgment be not ashamed of that Name which was a Reproach among the Romans as Gibbet-bearer or Cross-carrier because Malefactors used to bear their own Crosses Our Saviour has made this Action not only unblameable but honourable and in some degree necessary to us and take this Advice howsoever his Body was enfeebled partly with watching and Injuries all the Night before and partly with Cruelties all that Morning howsoever we see him charged with a Massy Cross whereof Simon Cyrenius did bear up that end that dragged behind him We see him also charged with a more ponderous Load namely the full R●…ge and Fury of God's Wrath against Sin which no Creature could help him to bear had he not been su●…ained by his Almighty D●…ty howsoever when we see him either burthened or ●…ied let us cast our Sins upon him for woe be unto us if when they nail him to the Cross they nail not our Offences with him Assuredly unless our Sins are crucified with him we shall never be raised to Life by him sear not that he will shrink from them or shake them off for he hath manifestly declared both his Courage and his Care His Courage appears in that he forbad the Women to weep for him he manifested his Care in shewing himself more sensible of their Calamities than his own But stay let us consider and run not so fast by so high a Mystery What new thing is this Our Saviour would not speak one Word to Herod nor make Pilate any Answer altho' he was urged to it but without Request he turned his Face and spake to them that wept after him Herod questioned upon Curiosity and Pilate by way of Authority but the Daughters of Sion wept out of pure pity and therefore the Words of the one reached no farther than his Ears but the Luke-warm Drops of the other pierced his Heart He takes pity upon those that take pity upon others he values the Tears of the Pitiful much more than the Words of the Mighty for which cause he did not only turn and speak to those weeping Women but did seem more sensible of their Tears than his own Torments By this we may see which is the best way to obtain Favour of our Lord Jesus Christ that it is better to sue to him with force of Tears than multitude of Words because Words are formed by the Tongue but Tears commonly proceed from the Heart possess'd either with Grief or Love Let us use few Word and weep more for this is the Language of Heaven this the most prevailing Voice to call upon God Tears overcome the Invincible appease the Omnipotent and torment the Devil more than Hell fire When Tears cry to God when he is importuned by true Tears he will not delay to come to comfort us but will grow presently familiar with us But O Redeemer of our Lives wherefore is it thy pleasure that we should not weep for thee Thou didst weep for Lazarus thou didst also weep for the Stones and Walls of Jerusalem and wilt thou not permit us to weep for thee Dost thou make so small an account of the loss of thy Life Shall we so little value the shedding of thy most precious Blood What Law of Equity or Justice is it to command us to love thee and yet to forbid us to weep for thee For how doth he love thee that weepeth not at thy most cruel Torment Or wherefore dost thou consent we should weep for our selves and not for thee Are we of greater value than thou And can any of us be less worthily or more shamefully punished What shall we say Shall we with Reverence leave this high and obscure Mystery among many others to thy Divine Judgment Or wouldst thou signifie to those weeping Women that they should not judge of thee as then they saw thee nor of thine Enemies nor of themselves according to that State wherein then they were Or dost thou give us to understand too that it sufficeth not that we weep for thee if we do not discern how we weep because right Weeping consists not in multitude but in well placing of our Tears Or is it thy pleasure we should not weep for thy Death but the Workers of thy Death According to which Rule we have more cause that commit than those that suffer outrage and wrong Or wouldest thou have us to understand that our Life should be a long Martyrdom a continual crucifying of our selves and that we may have more reason to shew Compassion to the Wicked while they live than the Good when they die For it is better to die than to live amongst wicked Men because in Death there is but one bitter Morsel to swallow but the Society of the Wicked is a continual Torment Or Lastly Didst thou mean that we should not weep for thee in compassion to our selves because our Sins are so great that we have time little enough to lament for them And as thou art grieved at our Sins more than thy own Sufferings so thou takest greater pleasure that we let fall Tears for them than for thee for if we should not bewail our Sins thy suffering for us will little avail us First therefore we must weep in compassion to our selves and then for thy Passion We must acknowledge our Offences first and then be much agrieved for thy Wounds for if thou hadst suffered for thy self it should have been our Duty to weep only for thee but since thou didst suffer for our Sins it is most convenient that we should pour forth Tears principally for them However it is forbid us not O good Jesu Forbid us not we beseech thee to weep for thee for if thou dost with Tears we will entreat thee that we may weep We will entreat thee rather not to weep for the traiterous City Jerusalem than not to suffer us to weep for thee O Lord of all Life Do not only permit but enable us to weep and accept our Praises watered with our Tears With bended Knees and with all our Hearts swallowed up with a true Sense of our own Unworthiness and