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	final_a	material_a	2,518	5	8.7678	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86190	A peace-offering in the Temple; or, A seasonable plea for unity among dissenting brethren: in a sermon at St. Paul's Church, London, before the Right Honouable the Lord Mayor, &c. on the 14th of October, 1660. By Richard Henchman, Rectour of St. James-Garlick-Hyth.	Henchman, Richard, d. 1672.	1660 (1660)	Wing H1429; Thomason E1048_3; ESTC R208108	22,545	39

Searcher of all Hearts knows I have no other Design in making choice of this Subject in this Place but that I might cast in my Mite and apply some Sovereign Balsame to cure the Epidemical Distemper of this Age That so if it be possible I may be Instrumental to the Healing of the Hurts to the closing up of those Wounds and Rents which many Empericks and Mountebanks in Religion have caused in this our Church The Romanes to whom the Apostle Saint Paul wrote this Epistle were at this time at much Variance and Discord amongst themselves censoriously Condemning and Passionately Contemning too one another for things indifferent Now the Apostle fearing that this Difference in Opinions would breed an Alienation in Affections and afterwards increase into more bitter Oppositions he frames a very prevalent Argument by way of Caution to avoid such Offences in the precedent Chapter at the 12th Verse So then saith he every one of us shall give an account of himself to God let us not therefore judg one another any more An admirall Inference that They kept such a stir about Days and Meats censuring and controling one another Nodum in Scirpo quaerentes for Toys and Trifles they did so vex and offend one another conilnually and therefore the Apostle in that Chapter uses both his Rhetorick and his Logick too to allay those storms and appease those contentions as you may read at large in the 14th 17th and 19th Verses And here in this Chapter he goes on and prosecutes his Argument in the first Verse We then saith he that are Strong that is strong in Faith strong in Knowledg strong in Grace ought to bear the infirmities of the Weak We that have received a greater measure of Gifts ought to exercise more charity towards our Christian brethren then others If they be hasty or froward or peevish or vexatious let us use Indulgence towards them bear with them help and relieve them their Deportment is inconsiderable because they are not so well-grounded and instructed as we are Let us not therefore Judg them Censure Disdain or Scorn them If such * be overtaken in a fault we that are spiritual should endeavour to restore them with the spirit of Meekness If they be impatient yet in your Christian Patience possess ye your Souls This is the Sum and Substance of the Apostle's former Discourse And having used these weighty Arguments to evince them he closes up with fervent Prayer in the words I have read for unity peace and concord amongst them Now the God of Patience and Consolation grant c. An excellent sweet Close indeed And it is brought in by a Prolepsis as if some should Object to the Apostle thus much True indeed You have brought many strong Reasons and notable Arguments to perswade us to unity concord but there is such a vast Difference amongst us our Wounds are so festered that they seem incurable we are so much divided that it seems impossible For can you imagine to bring the Weak to yield to the Strong or the Strong to forbear the Weak by Reasons or Arguments No I fear we are too much heated already to hearken to Reason Now to this the Apostle here may be supposed to Reply True indeed I see it so to my great grief Ye are very much to pieces strangely disjoynted and distracted yet though your Passions may seem to impede an harmonious Agreement in things indifferent my fervent Prayers may obtain it If I cannot effect it by Reason I 'le endeavour to do it for you by my hearty Supplication to God And if any thing in the world will prevail I am sure this will Now the God of patience c. Thus you see the Cohaerence and Dependance of these words with the former Before I proceed to the opening of them give me but leave to hint this Observation to you by the way Observ. 1. That 't is the Duty of every faithfull Minister of God in their several places when they perceive there are Divisions Strifes and Contentions amongst the People if sound and solid Arguments will not prevail with them to unity and concord to add hearty and fervent Prayers to God to move their hearts to it This you see here is Praxis Apostolica 't was the Apostle Paul's Practice and it is the Duty of every Minister Oh that we could all endeavour to write after this Copy The words themselves contain a Prayer and in this Prayer there are two things most remarkable First The thing that is prayed for and that is unity and concord That they may be alike-minded one towards another that is mind the same thing among one another as Learned Doctour Hammond Glosses {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That they may be united in Thoughts Judgments and Affections that as they are concorporated into one outward Profession so they may be coanimated into one inward Love in Christ Paraeus Interprets it Consensum in Fide a mutual consent in Faith He prays says he that they may be of one Judgment and Opinion concerning the use of Indifferent things But I rather understand and referr it to Consent in Jugment and also Concord in Affection because 't is expressed one towards another where he touches all the Causes of this Concord First The Authour and Efficient Cause God Secondly The Material to be Alike-minded one towards another Thirdly The Formal According to Christ Jesus Fourthly The Final That ye may with one voice glorifie God That 's the first here considerable The thing prayed for viz. Vnity and Concord Secondly Here 's the Amplification or Enlargment of this Prayer and that is briefly in these three Particulars First From the Authour God who is here described by two admirable Properties Patience and Consolation Now the God of Patience and Consolation Origen says that he stiles the Lord The God of Patience and Consolation Quia Deus cum his est c. Because God especially is most with such who inherit such Virtues But I rather adhere to Haymo's Opinion who says he is therefore called a God of Patience and Consolation Quia ipse tribuit Patientiam ab illo solatia veniunt in illorum cordibus habitat that is Because it is he that gives us Patience in our Tribulations and comforts us in all our Afflictions according to that of the Apostle 2 Cor. i. 4. The God of Patience and Comfort because the Authour Approver and Rewarder of Patience and Hope and Comfort And therefore incomparable Grotius hath this excellent Note upon this Place Genitivus says he in his libris modò Objectum modò Causam Effectricem denotat Though these Graces come from us Instrumentally yet Effectually they are from God as the Giver of all good Gifts Object But why here stiled the God of Patience before the God of Consolation Answ. I Answer by giving you this to observe Because the way to true solid and serious Comfort is patiently