Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	son_n	5,168	5	5.9174	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

covetous oppressors as Zacheus was to call us out of our oppression and make us new creatures in Christ Jesus Excellently saith a Divine of our time There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seemliness appertaining to each calling so here We must walk nobly and comfortably as becometh the heirs of God and Co-heirs of Christ Scipio when a Harlot was offered him answered Vellem si non essem Imperator I would if I were not General of the Army Antigonus being invited to a place where a notable Harlot was to be present asked counsel of Menedemus what he should do He bade him only remember that he was a Kings son So let men remember their high and heavenly calling and do nothing unworthy of it Luther counsels men to answer all temptations of Satan with this only Christianus sum I am a Christian They were wont to say of Cowards in Rome There is nothing Roman in them Luth. in Gen. Of many Christians we may say There is nothing Christian in them It is not amiss before we be serviceable for the world to put Alexanders question to his followers that perswaded him to run at the Olympick games Do Kings use to run at the Olympicks Every believer is Gods first-born and so higher than the Kings of the earth Psal 89.27 He must therefore carry himself accordingly and not stain his high blood Many be called but few chosen God hath saved us and called us with an holy yea heavenly calling Mat. 20.16 2 Tim. 1.9 Heb. 3.1 Eph. 4.1 I beseech you walk worthy of the vocation wherewith ye are called Conviction It is said that Frogs will leave croaking if but a Light be hanged over the lake wherein they are A cleer discovery of the Truth is a powerful means to muzzle the mouths of Hereticks God smiteth the earth with the rod of his mouth and with the breath of his lips doth he slay the wicked By his word he telleth a man as he did the Samaritaness all that ever he did Yea the Word is a most curious Critick judging exactly and disclosing the words which he speaks in his very bed-chamber that is in the most secret retirements of his heart Conscience alone hath but a weak light and that light is partial but a serious application of the Word discovereth wickedness when our blind Consciences do not I was alive without the law once Rom. 7.5 but when the commandment came sin revived and I died Conversion This is the main end of the Gospels ministery to open mens eyes and to turn them from darkness to light and from the power of Sathan unto God We our selves may challenge no more than S. Austin in his child Adeodatus Nihil agnosco meum nisi peccatum I own nothing in our Conversion but the faults and defects Bernard for a certain time after his conversion remained as it were deprived of his senses by the excessive consolations he had from God Cyprian confesseth to Donatus his friend that before his conversion he thought it was impossible for him to change his manners and to find such comfort as now he did in a Christian life Accipe quod sentitur antequam discitur And so he goes on Austin saith the like of himself And the Eunuch after conversion went on his way rejoycing Divines say The infallible evidence of conversion is when a man hath changed his first principles and his last ends Cyprian called Caecilius that converted him Novae vitae parentem And doubtless it 's an high honour to have any hand in such a work He which converteth a sinner from the error of his way Jam. 5.20 shall save a soul from death and shall hide a multitude of sins I cannot here omit a passage of a very grave Divine Mr. Ley his Pattern of Piety 145. I have known saith he a person who neither by education or affection was disposed to Popery who having the ill hap when his Conscience was perplext to fall into the hands of a Popish Priest upon this reason because as the Priest suggested that Religion afforded more comfort because it had and exercised a power to pardon sin which our Ministers neither did nor durst assume unto themselves he became a Papist Job 33.24 But it is honour enough to Ministers and may be comfort enough to their hearers that God gives them commission to deliver a Penitent man from Hell not as the means for that is Christ alone but as instruments 1. To apply Christ crucified or rather risen again unto him 2. To pronounce his safety and salvation upon the due use of that means And this is the greatest honour that ever was done to any meer creature Angels had never such a commission They indeed are Ministers for the good of those that shall be heirs of salvation Heb. 1.14 But Ministers are called Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obad. 21. Take heed unto thy self 1 Tim. 4.16 and unto the doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Regeneration There are two parts in this work of grace 1. The one is Qua regeneramur by which we are begotten 2. The other is Qua renascimur by which we are born again The one is Gods act purely the other implieth the manifestation of life in our selves A distinction that serveth to clear some controversies in Religion The Word of God is the instrument of our Regeneration being made prolifical and generative by the Spirit The Father is the original cause Jam. 1.18 The Son is the meritorious and effective And the Holy Ghost consummates and applies it 1 Pet. 1.3 through faith wrought and increased in us by the Word and Sacraments So that here is God the Father's will God the Son's merit and God the Spirit 's efficacy Tit. 3.5 6. By his overshadowing the soul is the new creature hatched and brought forth When the Donatists upbraided Austin with the impurity of his former life he answered How much more they blame my former fault by so much the more I praise and commend my Physitian Miratúrque novas frondes non sua poma saith the Poet Virg. Georg. 2● speaking of a graffed tree So may Regenerate persons themselves and all that behold them wonder at the change which is wrought in them Every man by his first birth is still-born dead in sin by his new birth he becometh alive to God As the Father said of the Prodigal This my son was dead and is alive And surely what difference was between Lazary lying dead in the grave and Lazarus standing alive on his feet the same is between a natural and a regenerate man Yea look what alteration there is in the same Air by the arising of the Sun the like is in the same person by the infusion of holiness Paracelsus in his second book De vita longa saith that Lepra curatur per regenerationem Chymically it is to be

Deut. 8.10 The fed hawk soon forgets her Master Therefore when thou shalt have eaten and be full then beware lest thou forget the Lord. Let us be careful we forget not Gods word neither let slip any one sermon without some profit There are several helps to memory Attention Men remember what they heed and regard Attend to my sayings saith wisdom keep them in the midst of thine heart that is in such a place where nothing can come to take them away Where there is attention there will be retention the memory is the chest and Ark of divine truths and a man should see them carefully locked up Affection That 's a great help to memory men remember what they care for Delight and love are ever reviving and renewing the object upon our thoughts Application and appropriation of truths We will remember that which concerneth our selves Hear this and know it for thy good This I must remember for my comfort Meditation This is a covering of the word that the fowles of the air do not snatch it from us As an apple which is tossed in the hand leaveth the odour and smell of it behind so often revolving the word upon the thoughts Mary kept Christs sayings and pondered them in her heart Conference with others The Disciples that travelled to Emmaus conferred together The Bereans that came from St. Paul his sermon took their Bibles and conferred together Many eyes see more than one that which one hath forgotten another may remember Repetition will be as a nail to fasten the things we have heard Prayer Our corporal meat will do us no good except God bless it no more can the food of our souls And beg the Spirit of God whose work it is to bring things to our remembrance And observe the accomplishment of truths such occasions observed will make old truths come to mind afresh Practise Christians can remember the circumstances of that sermon In sucoum sang●inem by which they get profit This is the digesting of our spiritual meat and the converting of it into our substance It is never our own truly and indeed till it be practised Therefore we ought to give the more earnest heed to the things which we have heard Heb. 2.1 Nè praete●fl●amus lest at any time we should let them slip Abstinence Nature is contented with a little Natura pau●is contenta For who perceiveth not that at all things are seasoned by the desires Darius in his flight when he drunk of the water that was dirty and polluted with dead Carkasses affirmed he never drank sweeter or more pleasant The reason is because he never abstained from drink untill he was thirsty Cicer. Quest. Tus● It is necessary that every one be so far forth continent as may destroy the vices not the flesh for oftentimes in the pursuit of the enemy Greg. therein we kill the Citizen whom we love And oftentime while we do as it were spare our fellow-Citizen we further the enemy in the skirmish Abstaine from all appearance of evil 1 Thes 5.22 Testimony Testimonium est fallibile in fide humanâ in fide divinâ infallibile The witnesse of the Holy Ghost is the work of faith the witnesse of our spirits the sense of faith wrought This is better felt by experience than expressed by words known altogether and onely to them that have it The state of Gods children is full of sweet certainty and assurance he that having a cause to be tried and hath two sufficient witnesses doubts not of the day Now Gods Children have two witnesses Omni exceptione majores 1. Their own spirit which is not to be condemned for if conscience a natural thing be a thousend witnesses much more the spirit which is a supernatural power given of God 2. The Holy Ghost which cannot deceive or be deceived witnesseth with our spirits Besides what an honour is this to the Saints that the Holy Ghost should bear witness at the bar of their consciences There are several wayes of bearing witnesse to Christ 1. By openly publishing the truth of Christ promulging of the Evangelical truths concerning the Messiah 2. By leading lives answerable to the Christian profession holinesse and uprightness of conversation doth attest and credit the Doctrine of Christ 3. By suffering especially death it self for Christs cause and the Gospels To such the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is eminently applied Under the law one witnesse was allowed sufficient in case of Religion Deut. 29.16 17. Malitia tua te adduxit ad mortem non nos Lyran. V●erque Diabolum habet isle in linguâ ille in a●re Dav. Detractores Canini dentes Diaboli Pa●isien But two were required in civil cases Cap. 19.15 Witnesses of old were wont to put their hand upon the head of the offendor and say It is thy own wickednesse which condemns thee and not we We may neither raise an evil report nor receive it neither be the tale-bearer nor tale-hearer The one carries the Devil in his tongue the other in his ear Not only those that make a lye but those that love it when it is made to their hands are shut out of heaven Rev. 22.15 Every man hath two great witnesses either for or against him 1. Conscience within him 2. God above him Other faculties may rest but no passage shall be able to scape the record of conscience Conscia mens ut cuique sua est Ovid. ita concipit intra Pectora pro facto spemque metúmque suo This is Gods deputy-judge holding court in the whole soul bearing witnesse of all a mans doings and desires and accordingly excusing or accusing absolving or condemning comforting or tormenting But yet the witness of God is the most desireable witness The witnesse we have on earth is nothing worth unless we have a witnesse in Heaven If we have not the inward witnesse of our own conscience it is little advantage though we have a thousand outward witnesses Conscience is more than a thousand witnesses but God is more than ten thousand consciences As the witnesse of good men is more desirable than the witnesse of all other men and the witnesse of a good conscience is more desirable than the witnesse of good men so the witnesse of God is more desirable than without which we cannot have it and with which we shall have it the witnesse of a good conscience Job 16.19 Behold my witnesse is in heaven and my record is on high Contemplation A contemplative life without practice is like unto Rachel Jacobs wife beautiful and bright-sighted but yet barren It is good therefore to have Rachels beautiful face to be seconded with Leah's fruitful womb If ye know these things happy are ye if ye do them John 13.17 Consideration Cras tibi respondebo said Melanchton to his adversary Eccius It is but little that can be learned in this life without due and deep consideration which is an

indeed in this judgment the Lord speaks aloud One calls it Bellum divinum Homer saith that the Plague is the arrow of God And Hyppocrates That a great Plague among them was the Divine disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because a punishment sent from God more immediately as an evil messenger And indeed it hath less of man and second causes in it than others Though second causes are not wholly denied yet they are hard to be found out Quicquid asseratur omnis pestilentiae caeca et delitescens est causa et aliunde quàm ex primis qualitatibus aut ex putredine perfecta Fern. De abd it rerum caus it puzzles the learned Physicians clearly to express them some referring it to the indisposition of the air others to malignant occult qualities in the air body or diet some to corruption in the blood and others to hunger and surfeit But Senertus concludes very honestly Qualis sit pestilentialis veneni natura qua ejus in qualibet pestilenti constitutione differentia nemo hactenus satis explicavit Lib. 4. cap. 10. Gods hand is seen much in this noisom disease Some Pestilences kill cattel and not men some kill men and not cattel and some kill one sort of men and not others as the le●rded have observed A certain Historian calls it and aptly A scourge of the greatest multitudes and the handmaid of Famine For this deadly disease lays heaps upon heaps as many places have had lamentable experience and scarce leaveth living enow to bury the dead As in the days of Decius the Emperor In David's time Seventy thousand were consumed by it in three days 2 Sam. 24.15 In Vespasian's days at Rome Euseb in Chrónico there died Ten thousand a day for many days together And in the year 1345. it was so general through the Christian world that it destroyed half mankind Where God gives it a commission it runs as fire in a corn-field Experience clears it however some have questioned it that a godly man may die of the Plague As did Oecolampadius and others Psal ●91 Hezekiah is thought to have had it So had reverend Beza his family was four several times visited herewith who was much comforted under it and other heavy afflictions by that sweet Psalm as himself witnesseth The Arrow that flieth by day the Pestilence that walketh in darkness Psal 91.5 6. Political Administration Vulgus The Common people I Do not regard saith Seneca to please the Vulgar for the things that I know the people do not approve and the things that the people approve I know not Nunquam volui populo placere nam quae ego scio non probat populus quae probat populus ego nescio Epist. Yet it 's good for Princes to know that if the common people be a beast of many heads it hath more hands and therefore not to be despised A good Horsman must sometimes use the reins not always the spur Some are to their Country as the worm in wood or moth in cloth not Common-wealths but rather Common-woes men Grievous was the disorder when Herod cannot be wrought with but by Herodias nor Pilate but with his wife underhand It is also hard with the whole body when the stomack which should feed all and concoct nourishment is foul and distempered The whole head is sick and the whole heart faint Isa 1.5 Magistrate A good Magistrate is a faithful Deputy of his Maker B. H. Magistratus descrip●●● His breast is the Ocean whereinto all the cares of private men empty themselves which as he received without complaint so he sends them forth in a wise conveyance by the streams of Justice His doors his ears are ever open to suiters and not who comes first speeds well but whose cause is best On the Bench he is another from himself at home all private respects of blood alliance amity are forgotten and if his own Son come under trial he knows him not Pity which is the praise of humanity and the fruit of a Christian love is by him thrown over the bar As for Favour the false advocate of the gracious he allows him not to appear in the Court there only Causes are heard speak not Persons Truth must strip her and come in naked to his bar without false bodies or colours A Bribe or a Letter on the Bench or a word of a Grate man are answered with an angry repulse Displeasure Revenge and Recompence stand on both sides the Bench but he regards them not only he looks at Equity right before him His hand is flower than his tongue but when he is urged by occasion either to doom or execution he shews how he abhorreth merciful Injustice his forehead is rugged and severe able to discountenance villany I know not whether he be more feared or loved his affections are so sweetly tempered The good fear him lovingly the mild sort love him fearfully and only the wicked man fears him slavishly If he be partial it is to his enemy His sword hath neither rusted for want of use nor surfeiteth with blood but after many threats is unsheathed as the dreadful instrument of Divine revenge He is the Guard of good Laws the Refuge of Innocency the Recompencer of the Guilty the Pay-master of good Deserts the Champion of Justice the Patron of Peace the Father of the Country and as it were another God on earth Magistratus vocantur ab Aristotele 3 Pol. c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui enim legi concedit imperium ille videtur Dei permittere imperium Amongst the Romans Godw. Antiq. l. 3. c. 1. the Praetor or Lord Chief Justice might not keep Court and administer Justice upon certain days without the speaking of these three words Do Dico Addico Dabat actionem dicebat jus addicebat tam res quàm homines The Magistrate hath not to do in sacris but circa sacra He may not do Vzzia's work but Hezekia's The Minister hath vim admonendi the Magistrate vim coercendi Heathens pictured Magistrates by a Fountain because it conveys water all about Bad Magistrates are as a Briar Ut t●i inveniatur dolor ubi sperabitur auxilium Hierom. Mic. 7.4 or as a Thorn-hedge a man that takes hold with his fingers is prickt and glad to let go Or as the silly sheep that flying to the bush for defence in weather loseth part of her fleece So that a man shall have grief where he hoped for help and succour Or like unto Oaks which are strong but bear no other fruit but acorns for swine A good Magistrate like thunder fears many Poena ad paucos c. Psal 101.1 hurts few He sings of mercy and judgment which are the brightest stars in the sphere of Majesty He bathes the sword of Justice in the oil of mercy A well-tempered mixture of both these preserves the Commonwealth Cujus potestas ejus est actus People are but the Magistrates

like the saint pulse at the hour of death yet if they thereby by the Spirit make requests unto God it shall be heard of him and albeit those things which they sigh after be not alwayes manifestly and the Spirit moving thereunto distinctly seen of them yet God who is infinite in knowledge doth perceive their desires or rather the desires of the Spirit in them This mental crying is not common to all but proper to the children of the regeneration 1 Cor. 12.3 without which none can hardly call God Father as none can say that Jesus is the Lord but by the holy Ghost The next kind of crying is that which is only vocal consisting only of words Thus Hypocrites cry and pray for fashion not for conscience sake Vox praeteria nihil all voice no hearts they can cry loud enough in a Pharisaical pride Lord Lord and none shall stop their mouths but such heartlesse Christians shall not enter into the Kingdom of heaven These are they that draw near unto the Lord with their mouth and with their lips do honour him but have removed their heart far from him as he complains Isa 29.13 This is saith one Precationis inane simulachrum and in truth that prayer or cry which is only a lip-labour not proceeding from the heart is but as sounding brasse or a tinkling Cymbal it is like the Play called the Motions wherein though there is motion yet no life and although there be never so glorious and pompous observation of outward ceremonies and in that complemental manner only come before God and offer up their prayers unto him yet shall they have the repulse for their vain ostentation Thus Isaiah the first the Lord speaking of the hypocritial Jews that were curious in the external worship and service of God and would seem to pretermit nothing therefore professeth unto them because their services were not performed with the heart that when they made many prayers he would not hear them And the same Prophet Cap. 64.7 in effect calls such prayers no prayers when as be saith There is none that calleth upon the name of God he that cryes not to God with his whole heart cryes not at all to God for he that worships God must worship him in Spirit and in Truth not in bare formalities This kind of crying is but a vain beating of the aire is anothing available whereof the Spirit is no author and unless the Spirit cry in the heart there can be no true but a false crying Abba Father There remains yet a third kind of crying or praying viz. both mental and vocal wherein both the heart and the voice are directed to God the mind and the mouth both consonant both jump together here out of the abundance of the heart the mouth speaketh And this is that pure language which the Lord speaking by the Prophet Zephany said that he would turn to the people that they might all call upon the name of the Lord. The Prophet Hosea advertiseth the Israelites Cap. 3.7 Cap. 14.2 Nec lecta neé neglecta Psal 77.1 to take to them words and to turn to the Lord that is such words as may make a true report unto God of their hearty conversion to him and lively saith in him Thus saith David I cryed unto God with my voice even unto God with my voice and he gave ear unto me Such a cry as is this is no false alarum but a true testimony of a sanctified soul of our confidence in him and is ever powerful with God The prayer of the faithful availeth much saith St. James for it is framed and composed by the admirable Art of the Spirit of God in their hearts ere it be uttered with the tongue The voice then reflecting on the heart the heart is made more zealous and then what is said of fame may be said of it Vires acquirit eundo it gathers strength in the uttering Let your voice therefore in prayer be conformed and correspond to the affections and wishes of your hearts that they may run together and let the affections and wishes of your hearts be guided by the Holy Ghost which if ye do it is without all contradiction a most certain Argument that God hath sent forth the Spirit of his Son into your hearts crying Abba Father From the act of crying I passe to the object Abba Father The Spirit saith the Apostle beareth witnesse with our spirits Rom. 8. that we are the sont of God This testification of the Spirit in our hearts who is an infallible informer of the things that are given us of God makes to cry Abba Father For we can never call God Father except we be first informed and perswaded by the Spirit that we are the sons of God The Hebrew or Syriack word Abba and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the Original here together gave occasion to some to observe that hereby is intimated the calling and union of Hebrews and Greeks of Jewes and Gentiles into one Church whereof Christ is the head But though this be true yet this Text is no sufficient warrant for this observation and therefore not to be insisted upon The gemination here Abba Father which is Father Father noteth the earnest affection and vehement zeal of Gods children in crying and praying unto the Father of Spirits their prayers are pressing and urgent cries and never satisfied until heard which ardency of theirs is grounded 1. Upon the sence of their wants necessity constrains them to use all earnestnesse in their own behalf they must knock hard they must seek hard they must cry hard Father Father ere they shall be heard or their suits obtained 2. Upon the knowledge of their own insufficiency and disability of furnishing themselves with corporal necessaries pertaining to the body or spiritual blessings and habiliments pertaining to the soul They know that the blessings of this life and the life to come must come from their Father which is in heaven 3. Upon Gods willingnesse and readinesse to do them all the good he can He is faithful in promising and as faithful in performing The word Abbah signifieth to be willing from whence God hath this Appellation a father is willing to protect his child from all dangers and to relieve him upon all occasions and although just cause of anger be offered him yet nature in time will work it out Even such is the tender affection of our heavenly Father known to his beloved sons that they are hereby the more emboldened to prosecute what they would have brought to passe They have his heart to be set upon them his eares alwayes to be open unto them his eyes continually watching over them his best wishes ever with them and all his blessings reserved for them These are encouragements for them to approach unto him who is more forward to give unto themall things than they themselves to demand any thing Hence it comes to passe that coming unto