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	soul_n	spiritual_a	1,721	5	6.6792	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11610	The worthy communicant rewarded Laid forth in a sermon, on John 6.54. Preached in the Cathedrall of St. Peter in Exeter, on Low-Sunday, being the 21. of Aprill, Anno 1639. By William Sclater, Master of Arts, late Fellow of Kings Colledge in Cambridge, now chaplaine of the Right Reverend Father in God the Lord Bishop's Barony of Saint Stephens, and preacher also at S. Martin, in the same city.	Sclater, William, 1575-1626.	1639 (1639)	STC 21850; ESTC S100965	42,655	89

a beleever thus feeding upon Christ by faith hath Christ himselfe who is stiled eternall life Joh. 17.3 for Christ by faith a Eph. 3.17 dwelleth in such an one and he in him Joh. 6.56 yea Christ himselfe saith as much Joh. 11.25 I am the life and hee that beleeveth in me shall never dye for he hath in him life eternall Again if eternall life be here set as I think it is as the Reward of faith then how hath the beleever it already Ans In Spe though not in Re In hope and expectation he hath it though not in actually complete fruition and by this hope they are i Rom. 8.24 saved Or else they have it in arrhabone in the k Eph. 1.14 earnest in sigillo in the l Eph. 4.30 seale and marke of the spirit which marke is for ever indeleble it 's as a foundation m 2 Tim. 2.19 sure not to be shaken no not by all the machinations or n Mat. 16.18 policies of Hell it selfe But how so sith they that beleeve dye Ans What of that sith he that beleeveth in Christ though he were o Joh. 11.25 dead yet shall hee live Dye hee must because of the statute Heb. 9.27 But let not this trouble the beleever for as Christ is the life so is he also the resurrection too and therefore in the Text it 's added by way of assurance that I will raise him up at the last day and I like * Beza ad locum Beza his guesse well that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here stands for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the and here is a causall note serving by way of prolepsis or of preoccupation to remove that objection likely to bee raised by a weakling though a Beleever Thus You promise life eternall and loe I die where then is your promise Ans Why I will raise thee up againe at the last day and if yee note it at your leisure you shall finde this speech of the Resurrection no lesse then p John 6 39 40 44 54. foure times in this one Chapter repeated to double the observation and comfort The fourth generall part And at this saying of a Resurrection at the last day we may well resume that of the Disciples John 6.60 Durus est hic sermo This is a hard saying who can beare it Surely no unbeleeving meerely naturall man on earth yea more then so the very Apostles themselves were q Luke 24.25 slow of heart at the first to beleeve it and the reports of those good soules the women that having seene Christ after his Resurrection told it to the Disciples seemed to them as r Luke 24.11 idle tales saith S. Luke cap. 24.11 yea S. Thomas expresly protested that for his part hee would ſ John 20.25 not beleeve it till he felt him John 20.25 The Philosophers at Athens derided the doctrine and made a mock of S. Paul when hee delivered it to them Act. 17.32 At other times he was not onely called in t Act. 23.6 question but in danger almost to be torne in u Ver. 10. ib. pieces for the same the x Ver. 8. ib. Sadducees a certaine sect in the Apostles dayes yea rise also in our y Math. 22.23 Saviours owne time flatly denied that there was any Resurrection or Angel or Spirit for alas the poring eye of z To conceive of Divine things by Philosophy is no other then to take out a red-hot Iron with our fingers and not with tongs My L. of Exon Sect. 18. No peace with Rome Nature was too dimme to discerne so high a mystery as this was so farre remote from her best-disposed Organs The wisest Ethnick was no better at this then S. Peters a 2 Pet. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that was pur-blind like to a Bat or Owle or like S. Austins man betweene sleeping and waking That Common Principle of à privatione ad habitum non datur regressus that from a totall privation of life from the Body there was no possibility of a returne was so fastened in them that like to a first Principle or a Mathematicall Rule it must be taken True for granted and he that should offer a disputation against it he was as S. Paul at Athens to be esteemed a b Act. 17.18 Babler or as a Naturall Ignaro the ground of all is because this is a businesse meerely of Faith to which all Carnall c Thom. 1ª qu. 1ª Art 8. ad 2um Oportet quòd naturalis ratio subserviat fidei Reasonings must give way in the Naturall man both the medium which is Faith is wanting or unprepared and the object Christ risen stood at too great a distance to bee kenned no not so much as Moses did from mount d Deut. 34.1 Nebo the land of promise a farre off by him It 's the proper work of Gods spirit only as he did those Dead bones in e Ezek. 37.14 Ezekiel which were a figure of the Resurrection to quicken and enliven his first apprehension and faith for this purpose Some Heretiques there were after the Apostles dayes in f Tertul. de praescript adv Haer. c. 46 48 49 51 Saturn Basilides Carpocrates Cerdon c. Tertullians time that were against the Bodily Resurrection the Anabaptists and Libertines of late were all for the Spirituall Resurrection of the soule from sinne unto the life of grace in this life though that good Martyr Polycarpus S. Johns Disciple stileth such whether Epicures or others g Polycarpus Epist ad Philip. Primogenitos Satanae the first-begotten of Satan yea even h Tertul. lib. de Monogam Tertullian himselfe that ancient Father of the Church after his infection by the heresie of Montanus whom hee stiled his Paraclete and his Prophet i Lactant. lib. 7. instit Div. c. 21 24 26. Lactantius also and divers other Doctors of the Church having a tang of the errour of the Millenaries these though they granted a Resurrection to bee yet were out in the understanding of it for mis-understanding that Prophecy Rev. 20.5 where there is mention of a first Resurrection imagined that there should be a first Resurrection of the Just that should raigne here a thousand yeares even upon earth and after that a second Resurrection of the Wicked at the day of the generall judgment Whereas we know there shall bee but k John 11.24 one generall Resurrection of the Bodies of the just and unjust at the last day that first Resurrection in S. John being to be understood onely of the inward and spirituall Resurrection of the soule out of the grave of sinne which as a body in the grave lies too much rotting and corrupting of the soule for which cause S. Paul hath called it the l Phil. 3.10 see Rom. 6. Power of Christs Resurrection These some then and divers more that might happely be named have either flatly denied or else

erroneously mistaken this doctrine of the Resurrection the more are we all my beloved from this meditation bound to thanke our good God who hath so blessed us with m Ephes 1.3 spirituall blessings in Christ Jesus that he hath given us better eyes by means of the vaile of naturall blindnesse removed to see into this great mystery of godlinesse and hath let this part of the n 2 Cor. 4.4 light of the glorious Gospel of Christ in the knowledge of his Resurrection to shine into our hearts My purpose was not on this occasion to dwell at large upon this Common place of the Resurrection now onely Two things I note as Principally here intended First the Author of the Beleevers Resurrection Christ himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Emphatically I will raise him up What stronger argument of the Divine Nature of our Saviour Noe man meerely such hath ever quickened his o 2 Cor. 3.5 6. owne soule but Christ doth this Potestative by vertue of his own innate Power for so he saith I have p John 10.18 power to lay downe my life and I have power to take it up againe and therefore saith q Bern. ser 10. de Pasch Bernard differencing Christs from all others Resurrection Reliqui suscitantur solus Christus Resurrexit Well may others be raised Christ onely rose hee onely by himselfe could conquer death Wherefore though the originall word in Mar. 16.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be passive yet must it bee understood actively as a Reverend r Bp. Lake on 1 Cor. 15.20 p. 157. Prelate hath observed This power manifested in Christs Resurrection was prefigured say ſ Albinus quaest in Gen. Albinus t Julianus Pomerius lib. 1. contr Judaeos p. 556. in Patr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Julianus Pomerius and others greatly learned in that prophecy of old Jacob Gen. 49.9 where Juda is said to stoupe down and to couch as an old Lyon and yet saith the same great Patriarch as a Lyons whelp from the prey my sonne thou art gone up this is a cleare Type of our Lord and Saviour who by S. John is called the u Apoc. 5.5 Lion of the Tribe of Judah who during the Time of his passion and his humiliation seemed to couch as it were and to lie downe in his grave as an old and weakened Lyon but as a Lyon that is young in much strength hee rouzeth up himselfe againe having broken the bonds of x Act. 2.24 31. Death and Hell in his victorious Resurrection so that this taking up of his life againe sheweth the Truth of his Divinity and omnipotent consubstantiality y Phil. 2.6 equall with his eternall Father and the holy Ghost that hee was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely like unto but verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same substance with his Father against that damnable heresie of Arrius under which though the n Haeresis Arrii prorupit totumque orbem invecto errore turbaverat Sulpic. Severus l. 2. sacr hist p. 144. in 8o. cum Drusio world seemed in the dayes of Athanasius the Great in a sort to o Ingemuit totus orbis Arrianum se esse miratus est Hieron cont Luciferian Confer Hooker l. 5. p. 266. ad p. 274. Et Dr Field l. 1. c. 10. in medio My L. of Duresme c. 15 sect 5. p. 368. qua supra Et Mr Wotton serm 2. in Joh. p. 77 78 c. groane yet was it condemned in the first generall Councell at Nice and himselfe at last voyded with his p Ruffin l. 1. c. 13. hist Eccles bowels and entrals as he was about to go to maintaine his blasphemy his soule out of his body being smitten by the immediate hand of Divine Justice for his obstinacie herein Now as this sheweth the Divinitie so in that in the former part of the Text he mentioneth his flesh and his bloud it 's cleare also that hee had likewise an humane nature too even hee tooke part likewise saith the q Heb. 2.14 Apostle of the same flesh and bloud with the rest of the children and so became a Eph. 5.30 flesh of our flesh and bone of our bone and all this too not in b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Philip. p. 5. opinion onely and fancie as the old exploded c Vide Estium ad cap. 2. in Philip. ver 7. p. 79. Marcionites and Manichees conceited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ignatius saith but Really and in Truth for so the Scripture plainely The word was d Joh. 1.14 made flesh Made I say and that not brought downe along with him out of heaven as the Apollinarian Heretickes imagined but made out of the flesh of the Virgin Mary so Saint Paul expresly Gal. 4.4 Factus ex muliere made of a woman for that preposition ex or of noteth the materiall cause of his incarnation and that our Lord and Saviour was substantialiter factus as d Theophyl ad 1. Mat. ver 23. Theophylact notes made of the very substance of the Virgin which overthroweth also that Valentinian heresie which taught that Christ passed onely as water through a conduit-pipe through her wombe but took nothing Really of her substance for St. Paul elsewhere Rom. 1.3 saith expresly that he was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the seed of David according to the flesh Factum propriâ significatione intellige saith e Beza ad Rom. 1. ver 3. Beza the word made is there properly to be understood as shewing the very substance of Christs flesh to be made of the very substance of the Virgins And indeed had it not been so he could never have been capable of f Heb. 2.14 Death or suffering thereby to overcome him that had the power of Death the Devill as St. Paul disputes most strongly the Godhead being as not passionate as the Vorstian blasphemie was so neither passible or subject unto death or shedding of bloud g Heb. 9.22 without which yet there was no remission of sinnes possible Sometimes indeed the Holy Ghost speaking in concreto of Christs Person which had united to it a twofold Nature by that which Divines call a Communication of properties that is given to the whole person which is proper onely in abstracto to the one nature So we read Act. 20.28 God is said to have purchased the Church with his owne bloud Now God himselfe is a h Joh. 4.24 Spirit saith the Scripture and a Spirit saith our Saviour hath not flesh and bones as yee see me have Luk. 24.39 and if there be no flesh nor veines to hold and containe bloud which for the remission of sinnes i Heb. 9.22 must be shed then surely there can be no purchase of the Church by bloud therefore that speech and the like in the language of the Scripture is to be understood in Trope or sacred