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	spirit_n	3,926	5	5.5026	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80790	The doctrine of faith. Or, The prime and principall points which a Christian is to know and believe. Handled in sundry sermons upon texts of scripture selected and chosen for the purpose. Wherein the method of the creed, (commonly called the Apostles Creed) is observed; and the articles thereof are confirmed, explained and applied, for the instructing of the ignorant, and the establishing of all in the truth. / By Christopher Cartwright, Minister of the Word at York.	Cartwright, Christopher, 1602-1658.	1650 (1650)	Wing C687; Thomason E1231_1; ESTC R14778	283,812	488

Ioseph was of whence it seems as some called him the Carpenters son Mat. 13. 55. so others called him the Carpenter Mar. 6. 3. When he came abroad to execute the office for which he was sent presently he was set upon and assaulted by the divell and continually was he Mat. 4. haunted and baited as it were by the Scribes and Pharisecs and such as could not indure the splendor of his life and doctrine Besides he was poor and indigent having no home no habitation of his own though he were rich yet for our sakes he became poor 2 Cor. 8. 9. Even so poor that others did minister unto him of their substance Luk. 8. 3. And whereas the foxes have holes and the birds of the air have nests he had not where to lay his head viz. otherwise then to be beholding unto others for it Luk. 9. 58. But all this was but the beginning of Christs sorrows his chief suffering was at last at and immediately before his death from the time of his agony in the garden to the time of his hanging and dying upon the Crosse That which he then suffered was such and so great that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is called his Passion or his suffering Let us therefore a little as we are able see and consider what he then suffered And he fuffered as the Scripture shews both outwardly inwardly He suffered outwardly 1. in his reputation for goods he had none to suffer in except his clothes which he was devested of Ioh. 19. 23. 24. But for his reputation he suffered much in it and that is no smal suffering For a good name is better then precious ointment Eccles 7. 1. A good name is rather to be chosen then great riches Prov. 22. 1. A good report maketh the bones fat Prov. 15. 30. Therefore on the otherside an evil report slaunder and defamation contempt and reproach maketh the bones lean it s a great griefe a great vexation False witnesses did rise up against me they laid to my charge things that I knew not Thus David complains of the hard measure that he found from some Psal 35. 11. v. 21. Yea they opened their mouth wide against me and said Aha Aha our eye hath seen it And Psal 120. 2. he cries out Deliver my soul from lying lips from a deceitfull tongue And Psal 123. 3 4. Have mercy upon us O Lord have mercy upon us cry the people of God unto him for we are exceedingly filled with contempt our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Amongst other grievous sufferings which the Saints endured are reckoned mockings Heb. 11. 36. In this respect its said that Ismael persecuted Isaac Gal. 4. 29. in that he mocked him Gen. 21. 9. Now how was Christ traduced and slandered how visited and reproached how taunted and mocked We have found this fellow perverting the Nation said his malicious adversaries of him and forbidding to give tribute to Caesar saying that he himself is Christ a King Luk. 23. 2. Thus they accused him most falsly for he taught the people quite contrary both by word and deed as appears Mat. 22. 17. 17. 24 25 26 27. So they called him a deceiver yea that deceiver as if he had been the grand Impostor Mat. 27. 63. whereas he is the Amen the true and faithfull witnesse Revel 3. 14. Yea the truth it self Joh. 14. 6. They cloathed him with a scarlet robe put a crown of thorns upon his head and a reed in stead of a Scepter in his hand and bowed the knee before him and mocked him saying Hail King of the Iewes Mat. 27. 28 29. As he hung upon the Crosse they that passed by reviled him wagging their heads and saying Thou that destroyest the Temple and buildest it againe in three daies save thy self If thou be the Son of God come down from the Crosse likewise also the chiefe Priests mocking him with the Scribes and Elders said he saved others himself he cannot save If he be the King of Israel let him now come down from the Crosse and we will believe him He trusted in God let him deliver him now if he will have him for he said I am the Son of God The thieves also that were crucified with him cast the same in his teeth Mat. 27. 39 40 41 42 43 44. They not only crucified him which was a thing ignominious and shamefull enough but they crucified him betwixt two thieves so that he was numbered among the transgressors Isai 53. 12. Mar. 15. 28. Yea he was accounted the chief transgressor 2. He suffered outwardly in his body What part of his body was free from suffering his head was ●ricked with thorns his face spit upon and buffeted his back scourged all this he suffered before he was crucified And by these sufferings together with the tossing of him from place to place want of sleep and the like he was so wearied and so vveakned that he vvas not able to bear his Crosse it seems to the place vvhere he vvas crucified It s said Ioh. 19. 17. that he vvent bearing his Crosse Lipsius de Cruce and so the learned observe that they vvho vvere crucified used to do But it s said Mat. 27. 32. As they came out they found a man of Cyrene Simon by name him they compelled to bear his Crosse So Luk. 23. 26. It appears by comparing the Evangelists together that Christ at first as the manner vvas bore his Crosse himself but aftervvards in the vvay they perceiving him unable to bear it laid hold on that Simon whom they met and made him to bear it After this his hands and feet parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 22. 16. most tender sensible of pain vvere pierced yea as the Hebrevv vvord signifies vvere digged vvith nails his vvhole body vvas stretched vvracked upon the Crosse for many hours together before Aquin. part 3. quaest 46 art 6. he gave up the Ghost All this bodily pain that Christ indured is justly conceived to have been so much the more vehement and grievous by hovv much his body vvas of a more excellent temper complexion as being miraculously formed and framed by the holy Ghost Luk. 1. 35. For things that are vvrought supernaturally by miracle excell those things that are effected by naturall causes as the vvine that Christ did miraculously make of vvater was better then other vvine Joh. 2. 10. Christ also suffered invvardly and his invvard suffering vvas his sorest suffering the suffering of his body vvas but as the body of his suffering the suffering of his soule was as the soule of his suffering The spirit of a man will bear his infirmity but a wounded spirit who can bear Prov. 18. 14. Now Christs spirit was wounded He was sore amazed and very heavy Mar. 14. 33. The words in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very emphaticall and the

The Apostle saith that Christ humbled himself and became obedient unto death even the death of the Crosse Phil. 2. 8. And it is unquestionable that Christs death was a part and a chief part of his humiliation Therefore so long as he remained dead that is untill his Resurrection he was in the estate of humiliation 6. It appears by Scripture that when Christ died his soul went to heaven and therefore not to hell as taken for the place of torment which is most opposite and contrary unto heaven This day shalt thou be with me in Paradise said Christ to the penitent malefactour Therefore Christs soul being separated from his body went to Paradise which is all one with the third that is the highest heaven as was before shewed Some answer that Christ meant of himself in respect of his divine nature which is in all places and in Paradise or heaven in a more especiall manner in that respect they say Christ did promise the repentant thief that he should be with him that day in Paradise But first Bellarmine doth well refell this Bellar. de Beatitud Sanct. l. 1. c. 3. answer for that Christ promised that the thiefe should be where he was but in respect of his divine nature Christ was with the thief here in this world even then when he played the thief so that in this sense Christ in those words with me had promised no new thing unto him 2. The word of Christ cannot without doing violence unto them be otherwise taken then to import this that as the thief was then in respect of the body partner with Christ in pain and torment so that same day both their souls should be together where they should injoy blisse and happinesse Some therefore yeelding that those words with me have reference to Christ in respect of his soul say that Christs soul betwixt his death and his Resurrection might be both in heaven and in hell the place of torment one while in the one another while in the other But this is a groundlesse conjecture the Scripture Act. 2. clearly Videtur quòd usque ad horam resurrectionis manserit in inferno Aquinas part 3. qu. 5. art 4. enough sheweth that Christs soul from the time of his death was in the hell that it speaks of untill the time of his Resurrection Again some of the ancients do not without cause infer from those words of Christ which he spake when he gave up the Ghost Father into thy hands I commend my spirit For though Christs soul even in the hell of the damned might yet be said to be in the hands of the Father yet much Eusebius Emisenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juenricus Tunc clamor Domini magno conamine missus Aetheriis animam comitem commiscuit auris rather might it be said to be in his hands being in heaven Some arguments used in defence of this opinion are to be answered Ob. As first that drawn from Mat. 12. 40. As Jonas was three daies and three nights in the belly of the whale so shall the son of man be three daies and three nights in the heart of the earth Here by the heart of the earth they understand hell the hell of the damned which they suppose to be in the heart or midst of the earth The Papists also make use of this place for their Limbus before spoken of but it makes for neither opinion For 1. The Scripture doth not declare where hell the place Qui ignis gehennae cujusmodi in quâ mundi vel regionum parte futurus sit hominem arbitror scire neminem nisi fortè cui Spiritus divinus ostendit Aug. de Civ Dei lib. 20. cap. 16. of torment to which the Papists make their Limbus to be contiguous is seated Austin speaking of the fire of hell saith that he supposed no man could tell of what kind it is or in what part of the world except perhaps Gods spirit did reveal it 2. In those words of Christ which are objected by the heart of the earth is meant the grave For Christs abiding so long in the heart of the earth was to be a sign to the Jews as the context sheweth therefore it was to be a thing apparent unto them which his abiding so long in the grave was but not his abiding so long either in Limb or in the hell of the damned For if ever Christ were there yet it was more then the Jews could see but they might see that at such a time he was laid in the grave and that he continued there untill such a time after Ob. Against this it is objected That the heart is put for the midst of a thing and therefore the grave being not the midst of the earth cannot be the heart of it Answ But in the Scripture that part of a thing which is betwixt the extremes though it be not equally distant from the extremes is called the midst or the heart Ezek. 14. 14. 16. 18. 20. where its said if Noah Daniel and Job were in it c. in the originall it is word for word in the midst of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it where by the midst of the Land is not meant precisely the middle part of the Land but any place within it S● Ezek. 27. 4. Tyrus is said to be in the midst of the sea in the originall as the margent notes it is in the heart of the sea Yet this heart or midst of the sea was not exactly the middle of it for Tyrus as it is said there v. 3. was situate at the entry of the sea Ob. But Bellarmine yet further objects that Christs sepulcher seems to have been above the earth and not at all within it because it was hewn out of a rock as the Scripture telleth us Answ But this hindreth not why it might not be within the earth and that it was so the Scripture sheweth relating how a great stone was rolled to the mouth of the sepulcher Mat. 27. 60. and that John stooped down to look into the sepulcher Ioh. 20. 5. These circumstances argue that the sepulcher was beneath in the earth and therefore might well be called the heart of the earth Ob. Again they argue from Ephes 4. 9. where it is said That Christ descended into the lower parts of the earth which some will have to signifie hell the place of torment and the Papists will have Limbus Patrum to be meant Answ But 1. why the lower parts of the earth should denote the hell of the damned or Limbus Patrum if there had been any such place at all I do not see it being unknown to us as I said before where that hell is seated 2. Therefore Cajetans exposition is much better that by the lower parts of the earth Ad inferiores partes terrae i. e. ad inferiorem partem mundi terram Cajet ad loc Comparatur non una pars terrae cum altera sed tota terra cum caelo