Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	father_n	ghost_n	holy_a	5,369	5	5.6194	4	true

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

vertually only as Vorstius blasphemes Declar. Fran. Lond. 1622. Spec. contr Belg. Lugd. Bat. 1618. art 1. prop. 4. but essentially every where and his mercy not confined to the best creatures but extended to the worst even his enemies T is his precept to vs loue your enemies and the reason followes that ye may be the children of your father which is in heauen Mat. 5.44.45 For this cause hath he made every part of the habitable world accessible the Scythian may embrace the tawny Moores and Persia ioyne hands with the westerne Indian And hath planted in the heart of man a naturall desire of cōmunion he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle speakes of a more sociable nature then the Ant or the Bee and a reason is there giuen by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God only enioyes all and his desire is that wee by this commerce might be like him Wherefore he there opposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man alone to the man perfected vnderstanding by the first him that is divided from by the second him that is joyned in a communion While then thou nursest hatred and envy in thy bosome thou sweruest from his mercy and compassion While with Donatus thou appropriatest him to some Africa of thine thou swervest from his diffusiue goodnesse which shines every where being besides injurious to thy selfe and thy neighbour to thy selfe by refusing their goodnesse to thy neighbour by not communicating thy owne He is perchance a great Linguist hath erected a Babel of languages and then thou wantest a tongue or well seene in the Fathers and controversies and then thou wantest an eye He is a valiant Ioshuah and then thou wantest a hand or a wise Solomon and then thou wantest a braine please thy selfe therefore as thou wilt as long as thou wantest so many limbes thou art no better then a cripple 3 As he is the measure of truth which is essentiall to him and is not his but hee An enemy this God is to falshood and errour nor to this only but even to that which occasions it and this is Schisme envy or faction interposing and by advantage of some dislike in the person hindring the intellect from assenting to the thing S. Paul implies as much I heare there are dissentions amongst you and I partly beleeue it but why so credulous happy Apostle For there must be heresies c. 11.18.19 he knew there must be heresies and therefore believed there might bee Schismes Those vsually making way for these and these attending vpon those and hee assumes the same in the third chapter told they are the fault was theirs why hee taught them not deeper mysteries I have fed you with milke and not with meate because yee were not able to beare it v. 2. not able because carnall and carnall because contentious in the third verse of that chapter So true is that of S. Iohn hee that hateth his brother walketh in darknesse in the second of the first Epistle a darknesse that occasions stumbling v. 10. the disordred intellectualls stumbling on the affections A darknesse that leads vs in a maze as willing to runne any severall way from our adversaries but finding no way and a darknesse that blindes the eyes vers 11. a mist comming betwixt the vnderstanding and the obiect which keepes it out of sight I would this truth wanted examples or that the needle in this compasse alwaies pointed right but Lord what variations are there according to the severall climats wee passe How doe wee fall off or gaine the hill according to a greater or a lesser bias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 14. p. 216. into what contradictions doe our affections engage vs after a severall sway of loue or hatred how doe the poorest toyes oppresse vs how heauy are motes And presently anon how light are beames how is the same fact compared to HeZechias or Nehemiahs repaire of the Temple if this man doth it to Ieroboams golden calues or Ahaz brazen Altar if enterprised by another Thus doth the distance or neerenesse of our affections occasion the same in the judgement which the remotenes or approximation of an obiect doth in the sense when this is within a convenient proportion 't is seene in its iust magnitude as it is when farther of in a lesser as it is not the distance of place deluding our sight So are we cheated by our passions and iudge not alike of the same when wee are enemies and friends Nor is this only in opposition to God because contrary to his nature but because it hinders the progresse of his Church The best way to choake the corne being with the enemy in the Gospell to sever it by dispersing such tares It hath ever beene the wilinesse of Satan first to divide the Church and then to assault her single as the last of the Horatij dealt with the two Curatij in the n Addito ad virtutem dolo vt distraheret hostē simulat fugam singulosque prout sequi poterant adortus exuperat Flor. l. 1. c. 3. Romane story because if the adversary be opposed by some the conquest is easier against a hundred then against a thousand and vsually in such divisions the common enimy is neglected our tongues and pens being worse bestowed at home S. Pauls metaphor well expresseth as much I beseech you brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye be set againe in the tenth verse of this chapter for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to set a bone that is out of joynt reducing the same to its naturall place Factions and Schismes disjoynting the parts of the mysticall body and as luxation doth in the naturall disabling them from other actions then such as wrong and grieue it The Apostle calles these Corinthians the temple of God one not many and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Church but a Temple shewing what this must be by what the other was that being built without noise to teach what most furthers the edification of this neither the hammer of one faction nor the axe and blocke of another but the spirit of meeknes in the bond of peace shee is terrible to her opposers but while she is like an army with banners in the Canticles if rou●●d once by Schismes if distracted into factions if the enemy hath seized on her ensignes and colours how soone is the glory departed from Israel and the Arke of God taken For you know how slowly the building went on when those poore remaines of the captivity were forced to build with one hand and defend with the other And as it hinders the progresse of his Church by dividing her forces so by laying a scandall vpon her professors For either such as are without are indifferent and then they are deterd from our communion by our dissentions For why should I belieue the direction of either seeing they point severall waies the surest course to detect a falshood