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	nature_n	power_n	1,617	5	4.8157	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73706	Three profitable sermons. 1. A pastorall charge. 2. Christs Larum-bell. 3. The soules sentinell Preached at seuerall times vpon sundry occasions, by Richard Carpenter pastor of Sherwill in Devon.	Carpenter, Richard, 1575-1627.	1617 (1617)	STC 4683.5; ESTC S125294	87,026	278

face before our Sauiour The carnall man stands here at a mammering and maruelling how it can be done The Atheist stands mocking as though it were vnpossible to bee done But I answere them both as St. Gregory doth 20. D. Greg. 20. Hom. in Ezek. Hom. on Ezekiell O ye maruellers mockers at the resurrection doth this seem strange that God should raise and reforme man out of the dust who causeth out of the lest graine the greatest tree to grow doth this seeme so wondrous a matter incredible then mocke on and maruell likewise at the Suns setting rising the Moones waxing and waining the Seas ebbing and flowing the childs breeding in the wombe of the mother and the hearbs fading and reflorishing out of the wombe of the earth for such is the resurrection frō the dead though not wrought by naturall causes yet by the same God of nature and by the same power by which these things are wrought who doubtles can as easily repaire our bodies of somewhat in the resurrection as he did make all things of nothing at first in the creation of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Linus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe we not see how the Potter of a broken vessell turned to dust maketh another in the same forme at his pleasure doe we not know that the artificer out of the ashes of Ferne bloweth vp the purest glasse and frameth it in what fashion he list and do we not by daily experience find that out of a little kernell which was neither hard nor rough nor greene in shew nor good in taste nor sweete in smell there ariseth and issueth the hardnes of the Timber the roughnes of the barke the greennesse of the leaues the sweet smell of the blossome the good taste of the fruit And shall wee not beleeue that out of the dust which is neither flesh or bloud or bone our bodies consisting of them all shall at the last day by the power of the Almighty be repaired shall we bind God to meanes who worketh what he will as well against them Dan. 3. and without them 1. King Dan. 3. 27. 1. King 19. 8. 19. as with them because his might is vnmeasurable shall we in a rash presumption assume to our selues to know how farre possibility can reach by denying the resurrection impossible shall wee presumptuouslie intromit our ouer-weening curiosity into the sacred bosome of Gods vnsearchable omnipotencie God forbid Fides credat c. let faith beleeue the resurrection let not wit seeke a reason for it Ne aut non inuentum putetur incredibile aut repertum non credatur singulare least if in iudgement it be concealed we should thinke it incredible or if in mercy it be reueiled we esteem it but ordinary common And let vs all in humility submit our reason to that rule of Dr. Greg. in 9. Iob c. 11. Gregory In factis Dei qui rationē non videt infirmitatem suam considerans quare non videat rationem videt In the wonderfull workes of God he that seeth not a reason for it if hee consider but his owne infirmity shall soone see a reason why he doth not see it And let vs account it euer a point of greatest reasō to leaue reasoning in things beyond reason beleeuing stedfastly this article of our faith the resurrection of our flesh and in assured expectation heereof studying and striuing earnestly to haue our part in the first resurrection that the second death may haue no power ouer vs. Reu. 20. 6. As for those blasphemous-truthopposing Heretikes and Atheisticall naturalists prophāe wretches which so tie the power of God to second causes and allow themselues in so irreligious courses that they grow doubtfull not onely of the resurrection of the body but of the immortality of the soule and liue not only without hope of heauen but euen without feare of hell seruing s●n so slauishly pleasing the Diuell so wretchedly delighting in the world and their lusts so brutishly as if their mindes were not only made of earth but as though their soules were made of flesh I will heere let them passe as eare-markt slaues of Sathan with this note of horror confusion telling them to the sealing vp of their cōdemnation that though the generall resurrection seeme to them now so strange prodigious that their purest vnderstanding sight is not sharpe ynough to kenne and perceiue it yet assuredly the day will come and it wil be a dreadfull direfull day for them when their dullest deadest sense shal be quicke ynough to feele it when they shall see the world burning without them feele the worme of conscience Anselm gnawing within them behold an vnappeasable Iudge aboue them beneath soule-thirsty Sathan ready to execute Gods Iudgemēts vpō them on euery side the Saints accusing them and so in an horrible amazement shall cry but all in vaine to the mountains to fall vpon them to the deepes to swallow them to the hils to hide them from the sight of him whose eies are of flaming fire before whom it is as intollerable to appeare as not to appeare impossible for them Vse And so I leaue thē returne againe to our selues who are to make a religious vse of this Doctrine of the Resurrection for the life of this perswasion should bee the death of sinne in vs and the remembrance that there is dies Deus vltionis both a day and God of reuenge for his iustice inflexible for his wisdome infallible for his power vnresistable that there is an eie which seeth vs an eare which heareth vs and a book whercin all our words and workes are written according to which sentence shall passe vpon vs in the great day of resurrection The remēbrance of these things I say ought to strike sinne in the blade break it in the head and kill it to the heart yea the due meditation of the revniting of our bodies and soules together in that day to bee ioint partakers of heauenly happinesse must moue vs all to consecrate both our bodies and soules as pure Nazarits to the seruice of God in all holines sobriety and righteousnesse Belshazzar lost his Kingdome Dan. 5. and life together for prophaning in a carousing iollity the vessels of Gods temple and shall wee prophane the tēples of the holy Ghost our bodies soules and put them to base vses to bee slaues to our lusts drudges to the world feruants to Sathan God forbid Salomon when hee had drawne out the threed of delight stretched Eccl. 2. 11. the web of pleasures on the largest tenter of variety saith that he found nothing herein but vexation of spirit doubtles this is the issue of all worldly carnall pleasures Wee are therefore to deale with them as Dauid did with the water brought by his worthies whereof he would not drinke but powred it foorth saying O Lord be it farre from mee that I should doe 2. Sam. 23. 17. this

it is that I must now depart from you without hope of euer visiting you againe and I protest before you such is my confidence to God-wards and the clearenes of my conscience witnessing for me that I haue opened to you the whole will of God concerning the saluation of mankind and the true way to life euerlasting and haue beene wanting to you in nothing oh that all Prelates and Pastors could truly say the like I haue with sinceritie and sedulitie done with meeknes and humilitie suffred whatsoeuer to the vttermost of my power and patience and grace giuen to mee might be suffred or done to publish the puritie and to promote the peace and prosperity of the pretious gospell preached amongst you And now sith I can be no longer present to instruct counsell comfort and encourage you therefore in the bowells of Christ Iesus I earnestly beseech you to supply by your owne extraordinary care and diligence whatsoeuer may bee wanting through my absence Watch stand 1. Cor. 16. 13. 1. Pet. 1. 13. fast in the faith gird vp the loynes of your minde quit your selues like men bee zealous in the way and worke of the Lord and iealous ouer your selues with a godly iealousie Take heed to your selues make sure worke for your owne soules that yee be not corrupted or seduced and take the like care and thought with an equall bent and extent of good-will and affection for the flocke the whole flocke wherof not the authority of man or power of Angels or any priuate spirit of your owne but the Holy Spirit of God hath made you ouerseers suffer not this flocke or any part thereof to pine for want of spirituall prouision to be wandring wounded wearied wronged but see that it be fed refreshed cherished preserued For herevnto are yee called not to be loyterers but labourers not to be idle speculators but painfull Pastors to feede with wholesome foode in due season the family of God Gods Church Gods chosen Gods people a precious people bought and redeemed with a price a rich price a price of infinite value euen with bloud with Gods bloud with Gods owne bloud for so by reason of the hypostaticall vnion of two natures in Christ that which is proper to the one is attributed to the other per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we speake in schooles Take heede therefore to your selues and to all the flocke whereof the Holy Ghost hath made you over-seers c. Suffer not the sheepe of Christs pasture his peculiar his cheife treasure so much set by and so dearely purchased by the vnvaluable price of his most precious bloud to perish or miscarry through your default or negligence For if you doe I call heauen and earth to record against you that both the bloud of Christ shall bee charged on your heads and the bloud of his people perishing required at your hands O terrible blast like the sudden sound of a mighty thunderclap or the roaring of many waters able to make the two eares to tingle and the heart-stringes to tremble of all euill and idle Pastors which either cannot so great is their ignorance or doe not so little is their conscience or will not so graceles is their negligence feed the flocke of Christ and take heed therevnto And thus hauing somwhat fully and freely by way of paraphrase opened and enlarged the coherence sense and substance of this parcell of Scripture for my more orderly proceding therein let me intreat you to obserue with me by way of diuision two principall parts thereof Diuision 1 The first a strict charge and iniunction what to do actuated and enforced by this illatiue particle Therefore h. v. Take heede therefore to your selues and to all the stocke The second an important cause and consideration why it is to be done in the words following because the Holy Ghost hath made you over-seers to feede the Church of God purchased with his owne bloud Subdivision 1 The charge it selfe to omit the ordinarie circumstances of the person giuing it and the parties to whom it is giuen containes a twofold substantiall caveat or caution the one intrinsecall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed to your selues neglect not the care of your owne saluation for sibi nequam cui bonus hardly will he doe good to others extensiue that is not good for himselfe intensiue The other extrinsecall take heed to the flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the flocke and euery part thereof strengthen the weake reduce the wandring raise those that are falne confirme those that stand For this and all this and more then this vnder this allegory and comparison of a minister to a shep heard is comprehended As for the cause and consideration that consisteth of a threefold reason The first drawen from the author of their sacred function viz the Holy Ghost which had made them Over-seers importing their calling to be not an humane inuention but a diuine institution wherein they were assisted by the presence protected by the power directed by the wisdome of Gods Spirit The second from the end and burden of their office in that they were made overseers non ad deglubendum sed ad pascendum and as the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare it Reu. 2. 17. ad regendum not to fleece but to feede the flocke of Christ pabulo coelestis doctrinae orationis not to greiue but to gouerne the Church of God pedo disciplinae exemplo conversationis The third and last sharp-pointed reason from the dignity of the Church and the qualitie of the flocke which is to be fed namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Peter calls it a peculiar people purchased as it 1. Pet. 2. 9. is in my text with Christs owne bloud hee hath paide full dearely for them hee hath best right vnto them he sets highly by them and therefore will call those to a strict account which take the charge of them Take heed therefore to your selues and to all the flocke whereof the Holy Ghost c. These right Reuerend and worthily regarded are the seuerall branches of my text and the bounds and limits of my intended meditations by the very surueigh whereof though I doubt not but you Fathers and brethren may readily apprehend and praeconceiue before I speake the summe and effect of all that I haue to say yet sith it is no disparagement to learning to heare what we know againe confirmed no preiudice to a well ordered priuate life and publique gouernment to heare and see what we doe and ought to doe often preached pressed and approued I will now by Gods assistance and your continued patience descend from the superficiall pointing of them out vnto your view for obseruation vnto a more substantiall prosecuting of them in their order for your better vse and application And first of the first viz the charge or iniunction and therein of the first intrinsecall caueat or caution contained h. v. Take heed