Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	holy_a	sabbath_n	1,515	5	10.0460	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96805	The abridgment of Christian divinitie so exactly and methodically compiled, that it leads us, as it were, by the hand to the reading of the Holy Scriptures. Ordering of common-places. Vnderstanding of controversies. Cleering of some cases of conscience. By John Wollebius. Doctor of Divinity, and ordinary professor in the University of Basil. Now at last faithfully translated into English, and in some obscure places cleared and enlarged, by Alexander Ross. To which is adjoined, after the alphabetical table, the anatomy of the whole body of divinity, delineated in IX. short tables, for the help of weak memories.; Christianae theologiae compendium. English.	Wolleb, Johannes, 1586-1629.; Vaughan, Robert, engraver.; Ross, Alexander, 1591-1654.	1650 (1650)	Wing W3254; Thomason E1264_1; ESTC R204089	204,921	375

With the heart we beleeve unto righteousnesse and with the mouth we confesse unto salvation 1 Pet. 3.15 Be ye alwayes ready to answer to every one that shall aske a reason of the hope that is in you To this is contrary 1. A dissembling of the truth 2. The open denial of it 3. An unseasonable confession thereof An example of dissembling is in the Jews that would not professe Christ for fear of being excommunicate Joh. 12. v. 34. Peter is an example of an impefect denial proceeding of infirmitie Mat. 26.69 c. Concerning unseasonable confession Christ warns us Matt. 7.6 Give not that which is holy unto Dogs neither cast ye your Pearls before Swine lest they tread them with their feet and turn upon you and tear you Thus we have shewed how Gods name is sanctified in words it is sanctified in fact when our life and actions answer our holy profession Matt. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven To this is opposite the omission of that action which agrees with our Profession and Impiety An example of the former is in Moses and Aaron who are said not to have sanctified God in the sight of the children of Israel when he gave them the water of strife out of the rock Num. 20.12 An example of the latter is in the Jews of which Paul speaketh Rom. 2.24 For the name of God through you is blasphemed among the Gentiles CHAP. VII Of Works appertaining to the Fourth Commandment HItherto of the Parts of Gods worship Now follows the Time peculiarly appointed for Divine worship This is handled in the Fourth Commandment the summe whereof is That we sanctifie the Sabbath There are two parts of this Precept the Precept it self and the Confirmation thereof The Precept is that we sanctifie the Sabbath which is illustrated 1. By an Admonitory particle Remember c. by which it appears that the Israelites before this had been warned to sanctifie it but that it had been slighted and neglected by reason of Pharaohs oppression 2. By declaring the Precept in opposing by an antithesis the works which were to be done the six dayes to those that should not be done the seventh day 3. By a distribution of the subjects for they are either men or beasts The men are either natives or strangers and both are either superiours or inferiours Sixe dayes saith he shalt thou labour and do all thy work but the seventh is the Sabbath of the Lord thy God in it thou shalt do no manner of work thou or thy sonne c. The Confirmation is grounded on Gods example For in six dayes the Lord made heaven and earth the sea and all that therein is and rested the seventh day Wherefore c. The Sanctification of the Sabbath is whereby man rests from his external works and labour that he with his family and cattle might be refreshed and that day spent in Gods service The RULES I. The Precept of sanctifying the Sabbath was not first given on Sinai but in Paradise shewing that the manner of Divine worship was prescribed to Adam even in the state of innocencie II. To sanctifie the Sabbath is not to make that day holy but to separate it from profanenesse and to dedicate it to divine worship III. The impulsive causes of this Sanctification are 1. Gods command 2. The equity of the command 3. The promises made to them that obey This fourth Command is urged also in Lev. 19.3 23.1 Jer. 17.22 and elswhere The equity is seen in two things 1. In that God hath separated only one day of seven for Divine worship 2. In that he goeth before us by his own example The Promises are in Isa 56.2 c. 58.13 IV. The matter or object of this Sanctification is the Sabbath or seventh day in the Jewish Church to which succeeded the first day called from Christs resurrection the Lords day from the Lords supper the Day of bread and from the administration of Baptisme the Day of light anciently V. In the Precept of sanctifying the Sabbath we must distinguish between that which is Ethical or moral and that which is typical or ceremonial It was Ceremonial 1. To sanctifie the seventh day precisely 2. By this means to separate Jewes from Gentiles But Moral in that one day of seven must be sanctified for Gods service Now the Church hath sanctified the first day by the example of Christ who hath sanctified it by his resurrection and apparition Joh. 20.19 26. By the example also of Apostolical Church Act. 20.7 1 Cor. 16.2 Rev. 1.10 VI. The forme of sanctifying this day consisteth in omission and action VII Things to be omitted are the works of our outward and temporal callings These are opposed to the works of divine worship in that six dayes we must labour VIII Yet some things are permitted which without great damage cannot be put off till another day Luk. 14.5 Which of you having an oxe or an asse fallen into a pit will not take him out on the Sabbath-day The Macchabees knew this Mac. 2.41 For having received an overthrow on the Sabbath they resolved to defend themselves against the enemy In such cases of necessity Christs rule must be observed The Sabbath was made for man not man for the Sabbath Mar. 2.18 IX On the Sabbath those works must be done for which that day was appointed to wit to repair to the Church to meditate on Gods word to receive the Sacraments to invite one another by exhortations and example to godlinesse to visit the sick to help the poor c. X. The end of this sanctifying of the Sabbath is either natural or spiritual XI The natural end is that men and beasts might rest and be refreshed XII The spiritual end peculiar to the Jews was 1. To shadow out to the Jewes that rest which they enjoyed in the Land of Canaan after their toylesome labours in Egypt and troubles in the Desart 2. That by this part of their beggerly rudiments they might be led to Christ the Author of our spiritual rest from sinne and the workes of the flesh XIII But now the spiritual end of it is 1. That the Congregation may be seen and that the faithful may flock together into the Church as into the Arke of Noah 2. That by meditating on this new birth of the world and Christs resurrection we might praise God our Creator and Redeemer 3. That by our rest from labour we might be admonished of our rest from sinne 4. That we might more and more aspire and raise our selves for the enjoyment of that perpetual rest and Sabbath in the life to come Hence ariseth a threefold Sabbath a typical or temporary a spiritual but onely begun here and a heavenly or eternal XIV The Sanctification of the Sabbath belongs to all chiefly to Magistrates and Pastors The Magistrate by the example of Nehemiah must take care that the

the creature was capable of V. He was exalted according to his divine nature not by accession of any dignity to it being considered in it self but by the manifestation of that majesty which before was hid under the form of a servant VI. * A. R. It is said here that Christ obtained his exaltation by his obedience nor by the way of merit It is true that Christ as God cannot merit Nor 2. did he merit the grace of union as man for that was infinitely more then man or Angels could merit Nor 3. did he merit by the act of free-will in his conception that plenitude of grace and knowledge which was infused into him Nor 4. did he merit any thing which was not due to him in respect of the Personal union Yet we may not deny but that he merited whatsoever honour was conferred on him before his death and likewise his exaltation after his resurrection for so the Apostle sheweth that because Christ humbled himself and because obedient to the death of the crosse therefore God exalted him Phil. 2.9 10 11. He shall drink of the brook in the way therefore shal he lift up his head Ps 110. Therefore S. Austin in Joh. tract 104. cals Christs humility the merit of his glory and his glory the reward of his humility This glory then was Christs due both in respect of the personal union and also in respect of merit for why may not a thing be due in a double respect Christ attained to this exaltation by his obedience not as it were by merit but as it were by the means or way VII The end hereof was to witnesse that he faithfully performed the office enjoyned him in his humiliation and to manifest his divine power by which he doth powerfully apply his merit to us The parts or degrees of this are three His Resurrection his Ascension to heaven and his Sitting at the Fathers right hand His resurrection was the first degree of exaltation by which Christ having overcome the power of death was raised the third day in that very flesh which he had laid down that he might live to God for ever The RULES I. Christ was not only the object but also the efficient cause of his resurrection Rom. 1.4 Being declared with power to be the Son of God according to the Spirit of sanctification by the resurrection from the dead 1 Pet. 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is the same body that was crucified but endowed and glorified with new qualities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body nor had Christ remained man in his Resurrection IV. The Forme consisteth in a new and indivisible union of soul and body V. Although Christs Resurrection was altogether miraculous yet it is false that his body passed through the stone which covered the grave or that it passed through the door after his Resurrection Mat. 28.2 The Angel of the Lord rolled away the stone Joh. 20.19 The doors being shut not through the doors that were shut VI. The end of his Resurrection besides that general end which was mentioned before is the assurance of our Resurrection both from the death of sin as also from death corporal Rom. 6.1 2. 1 Cor. 15.12 c. His ascension to Heaven was the second degree of his Exaltation in which Christ after he had conversed fourty days with his Disciples upon earth ascended into heaven The RULES I. Christ ascended both according to his divine and humane natures according to his humane at the object according to his divine as the efficient cause II. The Forme consisteth in Christs real and local translation from this world to the highest heaven III. Here we need not trouble our selves about penetration of bodies both because heaven is not a solid thick or iron body as the Philosophers would have it as also because one body can easily yield to another and the creature to the Creator IV. The doctrine of Christs corporal presence here on earth doth utterly overthrow that of his Ascension V. The special end of Christs ascension is to assure us of our threefold ascension the first is of faith and godlinesse in this life the second of our souls in death the third of body and soul in the last day The sitting of Christ at his Fathers right hand is the highest degree of his Exaltation by which being placed in heaven he is exalted above all power Eph. 1.20.21.22 He hath set him at his right hand in the heavenly places far above all principalities and power and might and dominion and every name that is named not in this world onely but in that also which is to come and hath made all things subject under his feet and hath appointed him over all things to be the head to his Church which is his body and the fulness of him that filleth all in all things The RULES I. To sit at Gods right hand is to have the next power after God After the manner of Kings who use to set them on their right hands to whom they will give the chief honour next to themselves Psal 45.10 The queen is at thy right hand 1 King 2.19 When Bathsheba came to Solomon to speak unto him for Adonijah the king rose to meet her and bowed himself to her and sat down on his throne and he caused a seat to be set for the Kings mother and she sate at his right hand Mat. 20.21 command that my two sons may sit the one at thy right hand the other at thy left in thy Kingdom II. Christ according to both Natures sits at Gods right hand III. The Humanity was so exalted that yet it was not made equal to the Divinity he received glory above all creatures yet not equal to that essential glory which he hath in common with the Father and the Holy Ghost In this highest degree of Exaltation Christ hath not left to do his office He performed his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary means propagating his Gospel through all the world with most happy successe Ephes 4.11 Some he gave to be Apostles c. His Priestly office he exerciseth not in offering himself again or in casting himself with cries and sighs at his Fathers knees but in appearing before his Father for us with the merits of his most full satisfaction and in applying the same effectually to us Psal 110.4 The Lord hath sworn and will not repent thou art a priest for ever after the order of Melchisedek Heb. 9.24 He hath not entred into the Sanctuary made with hands which are similitudes of the true Sanctuary but is entred into the very heaven to appear now in the sight of God for us Lastly He useth his Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church

the Magistrate 179 Knowledge of God 250 LAbour before the fall 58 Law what 72. why renewed since the fall 74 if it be corrected by Christ ibid. how it differs from the Gospel 87. ceremonial 78 political 86 c. Levites office 80 Liberality 324 Liberty essential to the will 45 Christian liberty 218 Liberty of speech 332 Life eternal 238 First Light 40 Limbus Patrum of infants 72 Lots 282 Love ordered and disordered 336 337 Evil Lusts 335 Luxury in food 308 Lying if any be lawful 327 MAgistrate how to be obeyed 180 Magistrates nursing fathers to the Church 179 Magnificence 324 Malevolence 292 Mans creation 41. his foursold estate ibid. Man what 42 how immortal before his fal 58. what he is before his calling 193 Mary Mother of God remained a Virgin 103 Marriage what how and between whom it is to be contracted how to be dissolved 310 311 Masse vid. Sacrifice Mercy 293 The conditions of Merit 245 Merit of congruity and condignity 244 Mildnesse 304 Ministers of the Church 170 and their calling 173. their duty to conceal secrets 179 Our Misery how manifold 58 Moderation 305 Modesty 310 Multiplicity of Gods vide P. Murther 303. Self-murther ib. Nazarites 81 OAths what and how manifold 277 c. of whom how to be performed why to be kept ibid. 279. being offered their refusal ibid. Obstinacie in evil 249 Opinion of wisdome 246 PArsimony 325 Patience 254 Pawns vide Pledges Persidiousnesse 330 Perjury 280 Perseverance of the Saints 214 Perseverance in sin 253 Persons of the Deity what 18. their trinity unity 24 25. how Person and Subsistence differ 18 19. Person of Christ how considered 90 Pledges to be taken or restored 323 Polythelsme or multiplicity of gods 250 Pratling 330 Self-praise 332 Prayer what 260. its parts ib. its impulsive causes ibid. the Lords prayer a perfect form ibid. for whom and against whom we must pray 262 External gesture in prayer ib. Predestination what 32 33 whether absolute ibid. the means of its execution 34 Priests of the old Law 80 The High-Priests ornaments ibid. Popish Priests 118 Prescience and Predetermination how different 35 Profusion 325 Promptitude in Gods service 248 Propitiatory 83 Providence of God eternal 28. How it differs from Fate ibid. 47. His actual Providence 46. How it useth sinne 47 Prudence 246 REdemptions necessity by the Law Verity by the Gospel 72. Redeemer who 95 Why God and Man 92 93 Regeneration diversly taken 211 Rejoycing in evil 293 True Religion what 255. It 's Antiquity 256. If to be defended by Armes 257. The word Religion diversly taken 255. Reformation of Religion 257. If the Reformers were lawfully called 174 c. Reliques vide Idols and Worship Repentance 253 Good Report 333 Reprobation and its causes 36 Resurrection of the dead 227. Desire of Revenge 304 Reverence to Superiours 297 Rusticity 331 Sabbath its Sanctification 284. It 's Profanation 287 Sacraments before the fal ●5 Sacraments of the New-Testament clearer then of the Old 147 c. Five Popish Sacraments 149. Sacramental phrases 144 c. Sacraments how differing from the Word 146 c. Sacraments of the Old and New-Testament their difference 148. Union of the signe and thing in Sacraments 142. Signes in the Sacraments of foure sorts 143 Sacrifices of the Old-Testament what and how many 83 c. The Masse contrary to Christs Sacrifice 118 160 c. Assurance of Salvation 215 216 Sanctification what 211. The causes of Sanctification 212 Sanctification of Gods name 275 276 Scripture or Word of God unwritten and written 3. Scriptures Divinity 4. It 's Authority 5. It 's perfection 8. Translation 9. Meaning and sence 9 10 Scurrility 331 Cornal security 252 Silence 330 Sedulity vide Diligence Simplicity fained ibid. Sinne what whence how manifold 58 59. First Sin 60. Sin original 62. Sin actual 67. Sin against the Holy Ghost 68 Sincerity 328 Sloth 301 Sobriety 308 Soul of man its original 42 its immortality faculties 45 Stars their creation and use 41 Spiritual Stupidity 275 Self-sufficiciencie 324 Superstition 274 the Lords Supper 157. It s difference from Baptism 160 the Cup to be given to the people 158. Tropes in the words of the holy Supper 145 159. THe Tabernacle and its parts 81 c. Temperance 307 Testament old and new vide Covenant Theft what and how manifold 319 320 Holy times 84 85 c. Tree of Knowledge what 56 Truth 327 Tyranny 301 VIgilancie 309 Watchings superstitious ibid. Unmercifulnesse 293 Voracity 308 A Vow what and how manifold 264 Usury lawfull and unlawfull 322 323 War how lawful 306 Watching vid. Vigilancie Wisdome 246 False witnesse 327 c. Word of God vid. Scripture Works of God how manifold 26 27 Good works what 241. if they justifie 209 if performed by the irregenerate 64. 244. how necessary to salvation 245. Christs works of mediation 93 c. 104. Works of supererogation 242 243. the World its end 234 the true Worship of God 258 ready Worship 248 Worship of idols 270 Adoration of the Host 271 Worshiping of Reliques 272 vide Idolatry Will-worship 265 ZEal for the glory of God 275 THE ANATOMIE OF THE BODY OF DIVINITIE DIVINITIE speaks of GOD As he is to be known In himself in regard of his Essence by His Names Properties Incommunicable such are his Simplicity Infinity Communicable in analogical effects such are his Life Will. Power Of the three Persons Differing in Order Properties Manner of operation Agreeing In the same e Essence In the same Equality In the same Vnion or Cohabitation In their works which are First Essential Personal Secondly Inward Outward Immanent see B. Transient see B. As he is to be worshipped see A. B. Immanent His Decree Of all things called His eternal Providence Of reasonable creatures Angels Men. called Predestination consisting of Election Reprobation Transient The Creation in six dayes Actual Providence General by which all things are governed Good by effecting of them Evil by Permitting Determining Directing Special governing Angels God Evil. Man in the state Partly Of Innocencie where The Covenant of Works Sacraments the Tree of Life of Knowledge of God and Evil. Of Misery which is of offence or sin The first derived from the first Original Actual of Infirmity Malice Of Punishment which is either Temporal or Eternal Partly see C. C. Partly Of Grace in Redemption the necessity of which is known by the Law Moral Ceremonial Politick The truth by the Gospel concerning Christs Person which from eternity the Son of God In time Incarnate by his Conception in the power of the Holy Ghost of the blood of the Virgin By his Nativity By his Office Prophetical Sacerdotal Regal By his State of Humiliation Exaltation In Vocation to the Redeemer which is common to Elect and Reprobate to the outward communion of the Covenant or Testament of Grace which in substance from the first preaching in Paradise is the same In Administration different to wit the