Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	fruit_n	good_a	tree_n	4,830	5	9.4106	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07626	Quadrivium Sionis or the foure ways to Sion By John Monlas Mr of arts	Monlas, John.	1633 (1633)	STC 18020; ESTC S102304	90,305	189

drop as the hony combe hony and milke are under thy tongue and the smell of thy garments is like the smell of Lebanon Wee should passe ●oo often over the same steps and path if we should here againe speake of the admirable and inimitable mildnesse and tranquillity of our good Master and Saviour Iesus Christ whose birth preacheth unto us humility his life peace and his death compassion Let us then strive to imitate him as much as wee can possible in our youth being very humble in our viril age peaceable and in our old age pitifull and in all the course of our life milde bountifull and loving following Davids counsell Love peace and seeke it for God with a favourable and gracious eye beholds him that is studious of peace and he heareth his most humble prayers in the ti●e of his affliction Psalm 34.16 Behold great and divine profits faire a●d admirable rewards and recompences that the faithfull get by seeking after peace with God and by having procured all the meanes of agreement with their neighbours both in things that concerne them and in things needfull to the union and concord of all our brethren Let us now heare that gracious and favourable voyce shewing unto us the profit and recompence which wee must without doubt expect for having beene peacemakers it is Iesus Christ himselfe who is not a man that hee should lye nor the Sonne of man that he should repent when he saith in our text Blessed are the peacemakers for they shall be called ●h● children of God He doth not onely say they shall be blessed after their death but they are so already because that he makes them know in their soules the delight he takes in it and the goods which they shall receive which is eternall peace Blessed then are the seete of those that bring tidings of peace Isaiah 52.7 This particle For sheweth the reason of their blessednes●e and not the cause for if all the peacemakers wer● the children of God by con●equence many Turkes and Pagans should be such because they are peacemakers But the tree must be first good before it can beare good fruit so wee must first be the children of God before wee can be true peacemakers for those that are peacemakers not being the children of God have already received their reward that is they have received the praise and applause of the world which they were peacemakers ●o obtaine but all that is nothing but a maske and false apparition of that true peace which God recommendeth unto us In this reason of Christs why the peacemakers shall be called the children of God wee must note and obserue a double Hebraisme the one in the word Children the other in the verbe they shall be called vocabuntur The first Hebraisme is in the word Filij Children which in the holy tongue signifieth comform●e and like as Math. 5.44.45 Love your enemies blesse them that curse you doe good to them that hate you and pray for them which despitefully use you and persecute you that ye may ●e the children that is like to your Father which is in heaven The other Hebraisme is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kara that is erunt or vocabuntur they shall be called which is turned erunt they ●hall be where of wee have an example Genes 21.12 God speaking to Abraham saith I● Isaac shall thy se●de be called that is shall thy seede be Of which words Saint ●aul is an irreprehensible interpr●●er Rom. 9.7.8 Neither because they are the seed● of Abraham are they all children but in Isaac shall thy seed● be called that is they which are the children of the flesh these are not the children of God but the children of the promise ar● counted for the seed The Prophet Isaiah 36.7 useth the same phrase My house shall be called an house of ●rayer for all people And Saint Luke interpreting these words chap. 19.46 saith It is written My house is the hous● of prayer but ye have made it a denne of theeves and indeede this word shall be called seemeth to me● much more emphaticall and compreh●ndi●g mor● then the word to be onely becaus● this to be called est in rerum natura is in the nature of the things and besides that it is knowne and published of every man therefore Blessed ●re the pea●emakers ●or they shall not onely be the children of God but also shall be knowne a●d acknowledged for such even by their greatest enemies who be●ore thought them to be foolish and pus●llanimous but then they sh●ll be forc●d to confesse that they are the true children of God and to speake like the wicked Wisedome●he ●he 5. Chap. Then saith she shall the just appeare in safe●y before the face of them that have ●ormented him and that shall have rejected his labour● who s●eing him ●hall be seased with horrible feare and shall ●ee frighted to see him beyond their ●xpectation saved then changing their opinions sighing for griefe shall be in their hearts they will say among themselues Behold this is he of whom sometimes we laughed and made proverbs of dishonour We fooles thought his life madnesse and his death infamie and how is hee counted among the children of God and hath his portion among the Saints Blessed then are the peacemakers for they shall be called the children of God This word childe of God is diversly taken in Scripture and according to the Hebrew phrase this word Sonne signifieth him that is vowed and ordained to any thing so we reade Saint Math. 9.15 The children of the Bridechamber that is those that are ordained for the wedding cannot mourne as long as the Bridegroome is with them And Saint Iohn 17 1● While I wa● with them in the world I kept them in thy name those that thou gavest me I have kept and none of them is lost but the Sonne of perdition that is he that was or dained to destruction but this kind of speech toucheth not our text But let us say that this word Sonne of God is commonly a●tributed in Scripture either to Iesus Christ as being the naturall Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantiall and coeternall with his Father of the same will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and same power with him being both true God and true man the divine nature neither confounding nor destroying the humane and the humanity not being mingled and changed into the Godhead both natures remaining entire and perfect make but one person He I say is called the Sonne of God by the acknowledgement and confession of the Father himselfe Math. 17.5 When Iesus Christ tooke with him Peter Iames and Iohn and brought them up into an high mountaine and being transfigured before them they heard a voyce from heaven saying This is my beloved Sonne in whom I am well pleased heare him We read also the same words in the 3. Chap. 17. ver of the same Evangelist The Father and

labour if wee left it to God but hee seeing that wee will neither referre it to his justic● nor to his commaundements nor to his promises being unwilling to endure a companion in any of his works hee suffereth us to try our uttermost which is most commonly the cause of our ruine Let us then breake off this discourse which would never end if wee should punctually follow it and let us remember that revenge is our Masters owne dish which none can touch without incurring his indignation And let us imitating our heavenly Father forgive our enemies for if hee should take revenge of all the offences which wee at every moment commit against his sacred Majestie hee would then reduce us to that nothing from whence we came or would inflict upon us eternall paines and punishments since the least offence committed against an infinite goodnesse deserveth an infinite paine and torment Let us then follow Saint Lukes admonition Be mercifull as your heavenly Father is mercifull and presently after wee shall heare that blessed recompence which we shall receive for it to wit Blessed are the mercifull for they shall obtaine mercie Wee have already shewed how God recompenseth the mercifull yea in this life with blessings favours and graces spirituall and temporall giving unto them a hundred times more then they have given to the poore and giving them consolation in their distresse as they also have suffered with their neighbour in his affliction But let us consider the third fruit of charitable workes which is the highest degree of honour unto which the mercifull shall ascend to wit eternall blessednesse and withall we will also examine the cause wherefore the faithfull receive graces spirituall temporall and eternall which doeth clearely enough appeare in our Text Blessed are the me●cifull for they shall obtaine mercie The onely and perfect felicity of man both in this life and in that to come consisteth simply and soly in the possession of the favour of God which the wicked cruell and impious shall never be partakers of but only the Saints the bountifull and mercifull shall pitch their te●ts there the reason why the one are put backe from this infinite good and that the others shall bee received and cheri●hed therein for ever is because the first have lived in crueltie rigour and tyrannie and shall therefore be thus punished but the second having beene gracious bountifu●l and meeke they shall obtaine mercy according to that saying of Christ With what measure you mete it shall bee measured unto you againe In these words to obtaine mercie wee have many very remarkable circumstances for God will shew himselfe such unto us as wee shall shew our selues to our neighbours if wee give a crumme of bread to the poore languishing at our doores hee will call us into his royall Pallace hee will make us sit downe at his Table he will fill us with the dainties of his house and will make us drinke abundantly in the riv●r of his delights if wee beare with griefe our neighbours affliction if wee dresse his wounds and powre oyle on them hee will comfort u● in our sorrowes hee will wipe off the teares from our eyes and will fill our hearts with joy and gladnesse if wee forgive our brethren their offences when either maliciously or through infirmity they have offended us hee promiseth and assureth us to be so bountifull and mercifull to us that h●e will drive our sinnes away from before his face hee will scatter our misdeedes like a cloud dispersed by the parching beames of the Sunne and in this part shall wee finde the center where the fulnesse of our felicitie resteth and resideth This forgivenesse of our sinnes is that which covereth us from the divine justice that giveth into our hands the shield of assurance which is impenetrable by the revenging shot of his just judgements that maketh us walke voyd of feare towards the throne of grace and that without the least doubting for since God is with us who shall be against us shall the world why it is vanquished shall hell why it is fettered and shackled Shall death why it is dead shall sinne why it is prevented and pardoned Finally shall the flesh why it is crucified Wee may therefore say and conclude with the Apostle Saint Paul O death where is thy sting O hell where is thy victory now thanks be to God that hath given us victory through his Sonne Iesus Christ. From this word obtaine wee will also derive and draw this remarkable doctrine for he presupposeth asking seeing wee cannot obtaine a thing before wee have demaunded it which teacheth us our duties towards God acknowledging our selues poore weake and miserable both in body and soule subject in body to thousands of sicknesses weaknesses and necessities troubled in minde with a world of businesse crosses and afflictions and so laden in soule with sinnes misdeedes and iniquities that they are more in number then the sand that is on the Sea shore But the onely remedy to these sicknesses is to have our recourse to Gods mercie which is the sac●ed anchor of our hopes the haven of our salvation and the eternall residence of our incomparable and incomprehensible felicities And let us hold for certaine and infallible that wee shall never bee refused by his sacred goodnesse which calleth out aloud unto us Math. 11. ●8 come unto me all ye that are troubled ●nd ●e●vie laden and I will ease you take my yoake upon you for it is ●ight and ye shall finde rest to your soules his yoake is nothing else but the affliction weakenesse and necessity of the poore that is the yoake he commandeth us to beare that is to 〈◊〉 we ●ust take off the loade of misery and calamity from the poore to lade it upon our owne shoulders and wee shall finde that his yoake is easie and his burthen light because he will then augment our strength and will make us so able to beare it that we should be sorrowfull ever to cast it off againe As a King findeth the waight of a crowne but small when it is upon his head by reason of the wealth honour and power that follow the heavinesse of this burthen as hee would never leave his Kingdome his power and his Empire for the waight of a S●epter seeing they make him honourable to his Subjects and feared of Strangers so that faithfull man which hath compassed and environed his forehead with the crowne of love to his neighbour that hath adorned his hand with the Scepter of charity to the needy and miserable hee without doubt shall finde rest in his soule which is the fulnesse of all felicity Now since such great and admirable effects since so excellent profits and advantages proceede from our mercie charity and bounty to our neighbour since in the practise of it wee finde our felicity which consisteth in the love which God beareth unto us in the confirmation of the pardon for our offences since againe God assureth us