Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	great_a	spirit_n	1,617	5	4.8315	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44671	The carnality of religious contention in two sermons preach'd at the merchant's lecture in Broadstreet / by John Howe ...	Howe, John, 1630-1705.	1693 (1693)	Wing H3019; ESTC R1703	46,035	129

Morality And if he have happened upon such Notions as are really true and revealed by God himself by how much the more certainly Divine they be so much the greater is the Wickedness so basely to prostitute Sacred things Truths that are the very Off-spring of Heaven unto so vile purposes It were Fault enough to make them serve different or other purposes than they are capable of i. e. to supply the room of Religion and real goodness What an Indignity is that to Religion to suppose an empty spiritless Opinion can fill up it's place A thing that does a man no good for which his Mind and Spirit is nothing the better Much more that shelters what is so very bad Can this serve for Religion That Religion that consists with being proud with being deceitful with being malicious with being revengeful learn learn to despise such a Religion Much more that is taken up to vail over these and exclude all real goodness Again 8. When in the maintaining any Doctrine of the Gospel in opposition to others we industriously set our selves to pervert their meaning and impute things to them that they never say Or again If we charge their Opinions whom we oppose with Consequences which they disclaim professing it may be rather to disclaim their former Opinion and change their Judgment than admit such Consequences if they could discern any Connexion between the one and the other This surely argues a mighty Disposition to contend when we will quarrel with one that is really of our own Mind for herein he appears to be virtually already of the same mind in a greater matter at least than he differs with us about because no man charges another's Opinion with a Consequence designing thereby to oblige him to change his Opinion but as supposing it to be an agreed thing between them both that the Consequence is worse than the Opinion When therefore the Consequence I charge is disclaimed by him whom I oppose either it is justly charged or it is not If it be not his Opinion may be true notwithstanding what I herein say to the contrary and I am certainly so far in an Error But if it be justly charged being yet disclaimed we are formally agreed concerning the Consequence and are vertually agreed concerning the disputed Point too because he professedly disavows it upon supposition such a Consequence would follow which yet perhaps he sees not and so the Agreement must be much greater than the Difference And yet commonly this signifies nothing in order to Peace That is it is not enough that I see the same things that you do unless I also see it too with your Eyes 9. When sucb Disputes do arise at length to Wrath to angry Strife yea and even to fixed Enmity What dreadful Carnality is here Most deservedly so called if you only consider Flesh or Carnality as an unreasonable a brutal thing For what can be more unreasonable or unaccountable than to fall out with another man because he thinks not as I do or receives not my Sentiments as I also do not receive his Is it not to be considered that he no further differs from me than I do from him If there be cause of Anger upon this account on one side there is the same cause on the other too and then whether shall this grow And how little can this avail upon a rational Estimate Can any good come of it Doth it tend to the clearning of Truth Shall we see the better thorough the Clouds and Dust we raised Is a good Cause served by it Or do we think it possible the Wrath of Man should ever-work the Righteousness of God And when such Carnalities as these do exert themselves and the hot Steams and Fumes arise which the Apostle here calls the Lusts of the Flesh the Flesh lusting to Envy lusting to Wrath What is the Product or even the productive Cause but that sort of Fire which is without Light And you know what Fire that resembles And if a Man once find any Fervour of this kind stir or kindle in his Breast if he aright consider he would no more cherish it than one would do a Brand thrown into his Bosom from the Infernal Fire One would think in this case What have I stirring within me Something a kin to Hell Can this conduce to the Service of Divine and Heavenly Truth And let it be sadly considered our being upon such accounts angry with one another is a dismal token of God's being angry with us all and a provoking Cause of it too Methinks that should be a qualmy Thought and strike our Souls with a strange Damp Shall I indulge that in my self that is a mark upon me of Divine Displeasure and upon all in whom it is found To have his Holy Spirit retire that blessed Spirit of Love and of a sound mind and to leave us under the Power of rebellious lusting Flesh Can this be grateful or not be a dismaying frightful thing And whereas a right Scheme of Gospel-Doctrine is the thing pretended to be striven for I beseech you consider The more entirely and the more deeply the true Scheme of Gospel-Doctrine is inlaid in a man's Soul the more certainly it must form it into all Meekness Humility Gentleness Love Kindness and Benignity towards Fellow-Christian of whatsoever Denomination not confined not limited as that of the Pharisees unto their own Party but diffusing and spreading it self to all that bear the Charaster and Cognisance of Christ. The Spirit of our Lord Jesus Christ is a Spirit of greater amplitude extends and diffuses it self through the whole Body of Christ. Nor can any Man more effectually disgrace his own Cause or make sure to worst himself in it than by defending it wrathfully For admit that he erre whom I oppose a thousand to one but that my Wrath is worse than his Error probably thousand times worse I go about therefore to take away a Moat from his Eye having a Beam in my own or am more concerned for a misplaced Hair upon his Head than I am for a Fiery Vlcer in my own Breast We are not 't is true to be so Stoical to condemn the Natural Passion of Anger as such for sinful But if it exceeds it's Cause and sets not with the Sun it becomes strange unhallowed Fire But again in the 10th place There is still a further appearance of great Carnality in such cases when any do adventure to judge of the Consciences and States of them whom they oppose or from whom they differ When they ascend the Tribunal usurp the Throne pass Sentence upon them as Men of no Conscience or of no Sincerity or Vprightness of Heart with God As if theirs were to be the Vniversal Conscience the measure of all Consciences and he that cannot be govern'd by their Conscience must have none at all Or he be stark blind towards Truth towards God and towards himself that sees not every thing they see or fancy