Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	father_n	lord_n	1,508	5	3.8210	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05193	Two sermons The first preached at St Maries in Oxford Iuly 13. 1634. being Act-Sunday. The second, in the cathedrall church of Sarum, at the visitation of the most Reverend Father in God William Arch-Bishop of Canterbury, May 23. 1634. By Thomas Laurence Dr of Divinity, and late Fellow of Allsoules Colledge, and chaplaine to his Maiesty in ordinary.	Laurence, Thomas, 1598-1657.	1635 (1635)	STC 15328; ESTC S108386	42,208	80

another And yet I am the bright morning Starre Colos 2.2 C. 4.3 saith our Sauiour which all see but such as are asleepe and his comming brought the day with it in S. Luke C. 1.28 Exposed to all eyes but such as are shut Behold I shew you a mystery 1. Cor. 15.51 saith S. Paul to the Corinthians A mystery and yet shewen Great is the mystery of godlinesse God was manifested in the flesh 1. Tim. 3.16 saith S. Paul to Timothy A mystery and yet manifest too The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plaine that they are so but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not why they are so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not how they are so nor the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what they are mysteries all in respect of the manner yet no mysteries in respect of the matter how they were done is a mystery that they were done is none For example I beleiue the generation of the Sonne without the Father the continuation of a virgin with the conception of a mother I beleiue the procession of the Holy Ghost from God which is yet but one essence with God that he came forth and yet is allwayes there I beleiue two natures in one hypostasis one and yet another I beleiue the Omnipotency of God created all out of nothing and that the same can resolue all into nothing againe I beleiue all receiued beginning from that God which is without beginning to whom the infinite vastnesse of heauen and earth is but a point those euerlasting successions of ages but an instant that was not yesterday nor shall not be to morrow but yesterday and to morrow before the world and after the world eternally I am In aeternum vltra Vulg. Exod. 15.18 a day of eternity which God enioyes 2. Pet. 3.18 I beleiue this body shall liue after it is dead and laugh at Plato for defending a reuolution and yet not seeing a resurrection I beleiue though I barre my dores I locke not my God in though I close my windowes I shut not my God out If I seeke to lose him in a Labyrinth by vnchast embraces hee wants no clew to finde mee there if I flee into the wildernesse by a solitary sin he needes no perspectiue to discouer me here that he is in my closet when I exchange him for a bribe and in my bed when I wish him out That he is as essentially in that place where I provoke him by my drunkennesse as I that am drunke the onely reason why my surfets bespatter him not is not because this wants pollution but because he wants dimension not because this falls where hee is not but because it falls where he is without a body But how a b Licet scire quod natus sit non licet discutere quomodo natus sit ex Ambros Lomb. sent l. 1. d. 9. a. 7. Pater de seipso genuit illud quod ipse est Lomb. Sent. 1. d. 5. a. 4. Deus pater genuit deū quà non Pater est d. 4. a. 2. c. d. 19. a. 9. Son without a Father how a virgin yet a mother how the Creatour of all was borne or God should die How the Holy Ghost came from the Father and yet may not be called the Sonne of the Father how he descended thence and yet is allwayes there What the Diuine essence is how it is communicated the formall cause by which one receiues from another How the Father himselfe begat that which is himselfe yet God the father begat God which is not the Father How the Persons are the Trinity and yet no Person is a part of the Trinity How there is one essence of d Vna essentia trium personarum tres personae vnius essentiae non Deus triùm personarum vel tres personae vnius Dei d. 34. a. 5. three Persons three Persons of one essence and yet not one God of three Persons or three Persons of one God e 3. Sent. d. 21. a. 1. d. 22. a. 4. How the Deity was vnited to the flesh by the mediation of the soule yet was not divided from the flesh by the separation of the soul how all the world together can but make some thing of some thing yet God made all the world of nothing How this body of mine shall first be earth thē grasse then digested by wormes then incorporated into man how I shall haue my owne flesh he that eates me shall haue it too at the last day How the Lord can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How he was not and yet is eternall is everlasting and yet shall not be How euery where and yet without expansion of an infinite presence without an infinite place Here I say with Lombard out of Hilarie Lomb. 1. sent d. 12. a. 5. D. 32. a. 2.9 d. 33. a. 5. Et si sensu non percipiam teneo conscientiâ I beleiue though I cannot see and there that they are Nimiae profunditatis altitudines insolubiles sensumquè superantes humanum beyond my reason Sent. 4. d. 22. a. 2. Sent. 3. d. 2. a. 2. Sent. 1. d. 4. a. 2. d. 2. a. 1. d. 31. a. 4. D. 19. a. 14. d. 40. a. 3. lib. 4. d. 43. a. 5. Sent. 4. d. 48. a. 5. though not against it T is enough for mee Micas edere sub mensa domini indignum soluere corrigiam in one place And I call them Garrulos ratiocinatores which forfeit thus their interest in the tree of life by this sinfull affectation of the tree of knowledge in another now I tell them I had rather heare others then my selfe and Fateor me ignorare I know that I know not anon Say I am that I am hath sent me saith God to Moses or if thy curiosity desire more know t is beyond thy reach doe not venture thy wings about this flame as my name is secret so is my nature infinite thou canst not know that thou canst not for I am that I am no matter to thee Exod. 3.14 Credo quia impossibile saith Tertull. I beleiue it is so because it is impossible it should bee so and learne by reading to speake more timerously but not more vnderstandingly of God For the Lutheran Churches haue better preserued the honour of the Altar by the generality of their Con then the Romane by the particularity of their Trans Kech syst Theolog. although I le iustify neither and that Systematist in his demonstration of the Trinity by making it so easy hath made some of his country perchance beleiue there is none nor is it alike profitable to the Church to deliuer a Rationale in matters of faith as in matters of fact Mat. 7.29 to teach with authority as our Sauiour did is safest here for he that speakes thus giues commands but giues no reason of

being to discouer a contradiction in the relators and if the peacefull be only the children of God what madnesse is it to ioyne hands with such sonnes of Belial Or else they are resolued of a different religion and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they excuse a calenture by an ague Naz. orat 13. p. 206. nor are they encouraged so much by their owne strengths as the weaknesse of their adversaries their hands seldome ioyning whose hearts are divided and ruine being the issue of Schisme T is so in other bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 12. p. 198. every part of the world subsisting by a peaceable temper and dissoluing by the contrary Nay farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. the Deity is therefore eternall because subiect to no division and the ambition of those apostate Angels no sooner distinguisht them from the rest but it excluded them from heauen as long as the humors in our body are at a faire agreement choler being proportionably allaid with fleame and the sprightfull bloud ballast with melancholy the whole is preserved by the harmony of its parts Straine this to a higher or set it to a lower key adde more weights to the scale and the foote of the ballance goes vp the tongue goes downe the strong men bow them selues and the grinders cease either it is parched by the raging fire of a tormenting fever or shiverd and torne by the violent winde of an insufferable cholique or mishapen and rackt by the earthquake of a prodigious convulsion and anon the Lord comes in a still voice what dost thou here Eliah Set thy house in order for thou must dye and not liue T is so in the Church for yea are the body of Christ and members in particular in the twelfe of this epistle at the 27. verse Know therefore that Satan assaults not this body while it is healthy and strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 14. p. 218. as long as the parts are neerely compacted and condensated by charity but like a wily enemy takes advantage by some dangerous breach enters through the disbanded troupes of our armies nor staies this evill here but ascends from a neglect of the rochet to a contempt of the Scepter and a Schisme against the Church Math. 12.25 leads vsually to a disturbance of the state Such popular tribunitiall Midianites hauing their swords oftner drawne against themselues then a publique enemy because they thinke their soules engaged in one quarrell onely their fortunes in the other here they fight in Gods cause there in their owne and he that drawes for religion strikes with a rasor the other thrusts with a foile nor doth the battell ever proceede with greater cruelty then when 't is fought by the sword of the Lord and of Gedeon That therefore this may ever stand may it never be divided Let the Priests mouth never want a prayer for the safety of the King This consideration made Constantine so carefull to compose differences in the Church as himselfe witnesseth in his letter to Alexander and Arrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de vit Constant fol. 134. See how hee laboured for peace by the conclusion of that Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the Kings hand a sword for the defence of the Priest When David sends an embassy with peace be to thee and peace be to thy house and peace be to all that thou hast let no churlish discontented Nabal requite him with a scorne who is David and who is the sonne of Iesse Let the meanest enrich the Kingdomes treasury by a mite and the rest weary the receiuers with these sacred iewels devoted to the maintenance of Church and state Let them consecrate to the building of the Tabernacle vntill the Magistrates command restraine them and before Moses proclaime let not Israel leaue offring If any vnquiet Sheba tempt thee to a Schisme ere thou consentest weigh what it is thinke how it deformes the Church how it sterues the members by hindering their commerce how it clouds the vnderstanding in the disquisition of the truth and what likelihood is there that the Sonne of God will espouse such deformity that the God of mercy will lodge with envy or essentiall truth with errour Thinke againe how hee detests Schisme by his longing for peace God the Father will haue but one Altar at Ierusalem to shew that such as sacrificed there must be of one minde and our Saviour shewes himselfe the Sonne of God the Father it was the Herald of his birth and the blessed antheme of that quire of Angells Luc. 2.14 his baptisme was a doctrine of this when the holy Ghost descended on him in the forme of a Doue an embleme of mildnesse and peace his carriage to the Apostles taught them to be one speaking vsually to one for the rest and singling forth Peter when his message concerned the twelue It was his affectionate prayer for them holy Father keepe through thy owne name those whom thou hast given mee that they may be one as wee are one Ioh. 17.11 but how is the Trinity one Orat. 12. pag. 198. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Naz. explaines it as well in respect of agreement as essence it was the legacy he bequeathed them in the fourteenth of S. Iohn v. 27. his salutation after his resurrection in the twentieth of that Gospell v. 21.26 and S. Pauls in the begining of most his Epistles as if this were the badge of his inspiration and none were Canonicall but such as contained a prayer for peace Thinke againe that thy goodnesse is sinfull if sowred with this leaven and thy praiers turned into sinne thy sighs nor thy teares regarded thy oraisons must not profane his temple nor his Altar be guilty of thy sacrifice Math. 5.23 though thou hast tired thy enemies cruelty with thy patience and sealed thy profession with thy bloud though thou hast giuen thy body to be burnt as S. Paul speakes 1 Cor. 13.3 and each element hath shared in thy ashes occidi potes De simpile praelat coronari non potes saith Cyp. die thou maist thou canst not be crowned for thy death is an execution no Martyrdome Thinke againe how he lothes what hee so severely punished and because it suffered a greater vengeance whether it may not bee a greater sinne then Idolatry or sacriledge The greatest idolatry of Israell was rewarded but with the sword Exod. 32. and Achans sacriledge but with stoning Ios 7. and yet mandata est terrae fames in populi divisores L. 1. p. 26. ed. Lugd. Bat. 1613. Numb 16.30 saith Optatus the Lord made a new thing as Moses speakes and the earth which fed the peacefull devoured the factious Israelites They went downe quicke into the graue buried before dead for being so vnworthy to liue they were hardly permitted to die Thinke againe what a scandall it is to those without what a hindrance to those within how it keepes