Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	efficient_a	end_n	final_a	2,172	5	9.9792	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72904	A sermon preached at the funerall of the worshipfull, Gilbert Davies Esquire at Christow in Deuon. By W. Miller, minister, and preacher of Gods word at Runington. April 15. Anno Dom. 1620.	Miller, William, b. 1592 or 3.	1621 (1621)	STC 17923.5; ESTC S103509	16,465	31

of the difference of dayes and meates or if at any time they neglected or omitted them they did it with a weake consent and a doubting conscience Hereupon those that well vnderstood the Christian liberty despised those others and vsed the liberty of certaine meates whereby they were an offence vnto those weaker ones And of the other side the weaker sort condemned the rest as profane men and contemners of the Law of God S. Paul therefore a seruant of Christ by his condition and an Apostle called of God by dignity as hee witnesseth of him Rom. 1.1 Rom. 1.1 se commendando saith one non ad ostensionem sed ad reprimendam Romanorum superbiam arrogantiam Commending himselfe thus not in vaunting or vaine bragging sort to shew thereby vaine glory but to represse the arrogancie and pride of the Romanes to whom he then wrote as contemning his office and Apostleship This Apostle I say to both these fore-named euils addeth wisely a sufficient remedy first by exhorting those that were stronger to intreat those with brotherly loue that were more weake lest they should by contemning them discomfort and discourage them in or withdraw and turne them from the profession of the Gospell Secondly he giueth commaundement vnto both how they should behaue themselues one towards another neither of them contemning or condemning the other but to vse a good conscience one towards another concerning the vse of those indifferent things as the difference of meates and obseruing of dayes In the next place he addeth a new reason drawne from the end which both of them proposed vnto themselues which was to the honour of Christ which appeareth as hee proueth by this that both of them the one in regarding the other in not regarding a day did it vnto the Lord and the one in eating the other in not eating did it likewise vnto the Lord that is as if it had beene said Vtrique Christo gratias agunt both of them giue thankes to God and therefore he concludeth that argument seeing the end of both is one therefore for these indifferent things neither of them should contemne or condemne the other Lastly to come home to our Text hee confirmeth that his reason thus drawne from the end of both their actions by another argument drawne from the common and generall end of the life of Christians which is wholly appointed and consecrated for the manifestation of Gods glory and this hee amplifies againe by an euen conferring or comparing of two contraries as when he saith None of vs liueth nor dieth to himselfe but liuing we liue and dying wee dye vnto the Lord. Last of all he amplifies againe that comparison of those contraries by an addition wherein hee concludeth that all both great and small both high and low both rich and poore both weake and strong both in our life and in our death are in the power of God and therefore saith Whether we liue or die we are the Lords And thus of the Analysis Now before I proceed to the deduction of Doctrines from these particulars giue me leaue I beseech you to stay a little in the explication of two things in this my Text most necessary to be known the one what it is to liue vnto the Lord the other what it is to die vnto the Lord and wherein both of these consist To liue vnto the Lord saith learned Aurelius is Non propter nosmetipsos nostráque commoda sed Christo viuere that is Not for our selues nor for our aduantage but to Christ and to liue thus vnto the Lord consisteth in foure things the first is to recognize and acknowledge this our Lord Christ in our life namely that wee are not at our owne liberty and freedome but seruants vnto Christ and in subiection vnto the Lord in so much that the end of our vocation and Redemption is to serue the liuing God as the Apostle witnesseth 1. Thes 1.9 1. Thes 1.9 where he saith vnto them Ye haue turned to God from Idols to serue the liuing and true God and in 1. Cor. 6.19 20. 1. Cor. 6.19 20. the same Apostle saith Yee are not your owne for yee are bought with a price therefore glorifie God in your body and in your spirit which are Gods Secondly to liue vnto the Lord is to order and submit all our life and actions vnto his onely becke For because hee onely out of the bottomlesse depth of his owne bounty reacheth vnto vs whatsoeuer gifts wee haue whether of the body or the mind whether of nature or of grace for all things as the Apostle witnesseth Rom. 11.36 are of God through God Rom. 11.36 and for God which place of the Apostle is worthy a little to be stood vpon because in these words is noted vnto vs the Trinity of persons and their distinctiue property of causing First he sheweth here that God is the cause of all things in a three-fold kind of causing Secondly hee sheweth how First that God is the efficient cause in respect of his power by which he created all things secondly that hee is the forming cause of all things in respect of his wisdome whereby he disposed and distinguished all things thirdly he is the finall cause of all things in respect of his goodnesse whereby hee reconciled all things vnto himselfe and doth still preserue and conserue them directing them vnto their proper ends therefore when hee saith All things are of God hee vnderstandeth the Father to whom power belongeth when he saith All things are through God he vnderstandeth the Sonne that is the wisedome of the Father when he saith All things are for God hee vnderstandeth the holy Ghost who in respect of clemency is said to be the conseruer preseruer and directer of all things to the best Thirdly to liue vnto the Lord is to referre the whole course of our life to the extolling of Gods glory as to the chiefest marke whereunto we aime hee therefore that is of God ought to walke as Christ walked 1. Ioh. 2.6 1. Ioh. 2.6 that is he must walke in the steps of Christ follow his vertues and obserue his Lawes for he that doth otherwise doth vainly take his name of Christ and is called a Christian to his greater condemnation Hence is that of Christ in the Gospell saying Why call ye me Master Master and doe not the things that I speake and in another place If I be a Father where is my honour if I be a Master where is my feare Fourthly and lastly to liue vnto the Lord is in all painfull labours and heauinesse of minde in our miseries and carefull infelicities to trust in the Lord as one that careth sufficiently for them that are his people as you may plainly see in Leuit. 26. from vers 3. to vers 13. Leu. 26.3 to 13. saying If ye trust in me and keepe my Commandements I will giue you raine in due season I will giue you peace I will chase your enemies