Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	know_v	see_v	1,586	5	2.9951	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56791	Jesus is God, or, The deity of Jesus Christ vindicated being an abstract of some sermons preach'd in the parish-church of St. James, Clerkenwell / by D. Pead.	Pead, Deuel, d. 1727.	1694 (1694)	Wing P961; ESTC R1660	45,552	144

Phrase called implies a being really the thing so called is that † Rom. 9.25 26. I will call them my People which were not my People i. e. I will make them my People who were not so before This being Premis'd I come to the Names or Appellations given to the Son of the Virgin Mary I. Jesus Mat. 1.21 This was the proper Name of the Son of God when he took humane Flesh I confess others as Types of him had bore this Name yet never did the Signification of the Name fully agree with the Bearer till now This name Jesus shows him to be of Heavenly Extract in that it was given him from Heaven Probat Angelus caelitùs conceptum cui nomen caelitùs imponitur none but God knew the Dignity of this Person and therefore he particularly Assigns him this Name as sufficiently comprehending his Dignity This Name coming from Heaven did plainly demonstrate him to be the Son of God in that none on Earth had Power over Him to give Him a Name The Etymological Reason which the Angel gave of this Name illustrates the Deity of Him to whom it was given † Mat. 1.16 Thou shalt call his name Jesus for He shall save his People from their Sins so that he really was Sui nominis he in all things answered his Name Salvation in other Jesus's was either an empty Name or at most but a faint shadow of the Salvation which was found in him * Acts 4.12 For neither is there Salvation in any other neither is there any other Name under Heaven given among Men whereby we must be saved Salvation from Sins is God's Peculiar for so it is said † Isa 45.21 There is no God else beside me a just God and a Saviour there is none beside me so again * Hosea 13.4 For there is no Saviour beside me Thus we see God challenging Salvation as his peculiar Prerogative and hence I Argue Since by God's special Command this Name Jesus was conferr'd on the Son of the Virgin Mary because he should give Salvation from sins it is plain that he was God for he must necessarily be believed to be the Lord of Life in whose power it was to bestow Life Secondly He was called Christ and from hence also it will appear that the Son of the Virgin Mary was God Christ is a name of Dignity it is a Greek Word and of the same Signification with Messiah in the Hebrew For him the Jews looked and him they did really believe to be no other than the Son of God and this may reasonably be concluded in that they interpreted the second Psalm to be a Prophecy of him wherein we find it declared † Psalm 2.2 That he was the Anointed of God And of this Christ this Messiah it is expresly said by God himself * v. 7. Thou art my Son this Day have I begotten thee That Christ and the Messiah were Synonymous Terms and that both belonged to the Son of the Virgin Mary is evident from * Joh. 1.41 We have found the Messiah which is being interpreted the Christ both these Names signifie Anointed Kings Priests and Prophets under the Law were Anointed with Holy Oyl thereby intimating that they were Separated Sacred and Consecrated to God in the discharge of their respective Offices and were therefore called Messiae or Christi but this Son of the Virgin Mary was Messiah or Chris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically as being both appointed to perform all those Offices and moreover anointed extraordinarily above any or all of them for * Joh. 3.24 God gave not unto him the Spirit by measure To give by Measure or Weight implies giving with a cautious or sparing Hand and contrarily to give without measure argues giving plentifully even the whole others albeit they were anointed yet were limited they had the Spirit by measure some having one Grace others another but this Jesus the Son of the Virgin Mary was anointed with the fullness of the Spirit for saith the Apostle † Col. 2.9 In him dwelled all the fullness of the God-head bodily Whosoever allows the Son of the Virgin Mary to be the Messiah the Christ must allow him to be the Son of God that the Jews did ever believe the Christ to be the real Son of God is very perspicuous * Joh. 1.49 where Nathanael allowing Jesus to be the Christ i. e. anointed to be King of Israel immediately concludes he must be the Son of God his Words are Rabbi thou art the Son of God the King of Israel and that he as Honestly as Rationally spoke what he believed there is not the least cause to doubt seeing that this Christ who knew what was in Man and needed not that any should testifie v. 47. declared of him * That he was an Israelite indeed in whom was no guile Hear we also Martha's confession of Faith grounded upon the same Reason † Joh. 11.27 I believe that thou art the Christ the Son of God What shall we say the High Priest though enraged had not forgot this truth that The Christ must necessarily be the Son of God * Mat. 26.63 I adjure thee by the living God that thou tell us whether thou be the Christ the Son of God for he was satisfied if he was the one he must be the other also Now that the Son of the Virgin Mary was The Christ is evident in that he so punctually executed the Office of King Priest and Prophet to those that would hear and believe he taught the Will of God to those who would submit to his Sceptre he became a King ruling in their Hearts by Faith and Love for he acknowledged his Kingdom was not of this World and to such he was a Priest not only in offering himself a Sacrifice for them but in Blessing them and turning them from their sins so that the Son of the Virgin Mary thus manifesting himself to be The Christ must by the Jews own concession be acknowledged to be the Son of God Thirdly The Son of the Virgin Mary was called Emanuel and this was likewise a demonstration of his Deity Emanuel * Mat. 1.23 which being interpreted is God with us i. e. He that was God from all Eternity hath now assumed humane Nature and is become one with us in all things sin excepted This name does plainly imply the Union of the two Natures in the one Person of our Redeemer it doth moreover point at his mediatory Office between God arid Man and demonstrates him a compleat Saviour able to save to the uttermost In him there were two Natures and yet nec inferiorem consumpsit Glorificatio nec superiorem minuit Assumptio the Deity did not swallow up his Humanity the Humane Nature was not swallowed up and lost in the Deity nor did the Deity suffer Debasement or Diminution by the Assumption of the humanity but both Natures remain whole and intire constituting but one

John James and Philip. Capernaum also was Highly Exalted by his Miracles for there the Centurion's Servant and the Nobleman's Son were healed there the Paralytick and the Woman with the Bloody-Issue were Cured and the Ruler of the Synagogue's onely Daughter were Raised to Life yet in the mean time Tyre and Sidon two Ancient and Renowned Cities not far distant from Jerusalem were not alike Honoured as appears * Matt. 11.21 and we hear them of Nazareth importuning him to Parallel among them the Miracles he had done at Capernaum and elsewhere but were not Answered in that they Prayed for This is so plain to all that Converse with Scripture that the labour of farther Quotations may be spared I pass therefore to the First Enquiry 1. What a Miracle is We Read in Scripture of Signs Wonders and Miracles in either of which is a great difference A Sign is some outward sensible thing by which some other thing is brought to Mind to this purpose † Matt. 16.1 2.3 the Pharisees and Sadduces requested of our Saviour a Sign that is the doing some notable thing whereby they might be convinc'd that he was the Messiah That this was their meaning is evident from the Reply for they were told that they could from the Face and Appearance of the Sky and from the Colour of the Clouds Collect what Weather was coming and therefore he admir'd they could not as well discern the Sign of the Times for had they been as observant of Scripture as they were of the Heavens they could not but have known by the Signs there foretold and now full fill'd that this must be the exact time of the Messiah's coming and had they judiciously scann'd his Doctrine and Doings these were so correspondent to the Types that they must have concluded them infallible Signs of his being the Messiah A Wonder is nature greatly improv'd and is called a Wonder either that it is worthy of Admiration for its rareness or greatness I cannot foresee any cause of reproof should I say that Signs and Wonders Deo permittente are in the power of Devils to effect for if the Art of Man can heighten natural things to the wonder and admiration of others the subtilty of Satan may be allowed to be capable of heightening them much more and easier Under the Notion of Wonders we may comprehend the Great and Glorious Works of God the making of the Heavens the founding of the Earth upon no other Basis than his Providence the making those great Lights the Sun Moon and Stars and all his Works of Providence and our Eyes may daily see one of the Wonders of his Power to wit that a single and dead grain of Corn should sometimes multiply into Thirty Sixty or an Hundred Fold A Miracle is a work of God for though Man may be the instrumental cause whereby yet is he not the Original cause which effects a Miracle but every Miracle is effected and brought to pass by Divine Power only a Miracle is of two sorts fometimes the Operation transcends the Power of all second Causes as Sight given to such as were born Blind or raising the Dead to life sometimes it lies within the Power of second Causes yet they are not employed as when Diseases and Infirmities are cured without means which it was possible due application of means in time might have effected A Miracle is a work of God and in Hebrew takes its Name from a Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to Separate for such works are separated or removed from Man First In respect of his Reason being not acquainted with their proper and positive Causes humane reason is too short to Fathom such an Abyss Secondly In respect of our Senses my meaning is that though the thing wrought be discernible as in the forecited instance She now walketh upright that could not before yet the power that brought this work about and the manner of bringing it about are imperceptible to our Senses which well considered the Romanists have not so fair pretences for their Miracle of Transubstantiation for not only is the power and ways of effecting it Mysterious and Indiscernible but the Work as they say Wrought surpasses our sensitive Understanding we can neither see it feel it or taste it and therefore should be but Block-heads to believe it an invisible Miracle Thirdly In respect of our imitation there can be so little probability of parallelling that of whose cause and way of doing it we profess our selves wholly ignorant 2. The next enquiry was how we may distinguish between a true Miracle and a pretended one The Devil by his great Subtilty and Agility may sometimes for the promotion of his own ends assist evil men in the doing some great and strange things resembling Miracles which if really examined come far short this evil Spirit can pry into the fertile Womb of Nature and there find out the Seeds or Beginnings of things and understanding the different Qualities and Operations their Sympathies and Antipathies he can so temper and apply them as to counterfeit a Miracle but a real one he cannot produce it requiring a Divine Power to act beyond above or contrary to Nature there is no doubt by his aid the Magicians of AEgypt did many curious things yet not real Miracles In this case that we may make a right Judgment we have some necessary Rules First The first thing that ought to be considered in order of trying or judging of a Miracle is the power whereby it is wrought in whatsoe'er is real Digitus Dei discernitur we may discover the Finger or Power of God Other Operations though Peradventure wonderful are brought about by natural means such as Slight Wit Skill and the like or else by the help of Satan Secondly The Agents or Persons Those concern'd in the Operation of Miracles are ordinarily Holy and Vertuous while about the counterfeit Magicians Sorcerers Conjurers Witches and other evil Persons are generally the chief Thirdly The manner of Working Between the true and pretended Miracles is very great difference as to their ways of bringing about The real are not under the power of any other means but what are Lawfull Good and Holy such as Faith Fasting Prayer and Invocation of the Name of Jesus whereas about the pretended Charms Inchantments and Superstitious Methods are observed Fourthly The end also must be well weighed The pretended are ever done to deceive and mislead or in hopes of worldly applause and profit but the end and purpose of real Miracles is to advance the Glory of God to honour the Name and Power of Jesus Christ to confirm the Faith To defend and relieve the Church of Christ in General or some of its distressed Members as also to awaken the stupid to Repentance and newness of Life 3. The next Enquiry is What is the use or end of Miracles how far they are necessary and where not When God was pleased to send some extraordinary Messengers into the