Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	meek_a	zeal_n	zealous_a	37	3	8.5264	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96524	Two treatises concerning I. God's all-sufficiency, and II. Christ's preciousness Being the substance of some sermons long since preached in the University of Oxford. By Henry Wilkinson, D.D. Then principal of Magdalen-Hall, Oxon.	Wilkinson, Henry, 1616-1690.	1681 (1681)	Wing W2240A; ESTC R230884	231,748	498

and Intercession Christ's Blood his Agony his Sweating in the Garden his Crucifixion upon the Cross all these were for his People Isai 53. 5. He was wounded for our Transgressions he was bruised for our Iniquities The chastisement of our peace was upon him and with his Stripes we are healed So that hence it evidently appears that Believers and they alone have interest in Christs Merits and enjoy the benefits flowing from them They are his Seed the Church his Body his Members 〈◊〉 Redeemed ones a Peculiar People For them Christ pray'd Joh. 17. 9. For them Christ shed his Precious Blood For them he became a Ransome and a Price of Redemption For them he Died and Rose again For saith the Apostle Rom. 4. 25. Who was delivered for our Offences and rose again for our Justification And which is the highest Degree of Christs meriting for us He took our Sins upon him by imputation as the Apostle saith the 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him A third Demonstration is That Believers Demon. 3. Believers have the Precious Influences Christs Spirit have the Precious Influences of the Spirit of Christ All true Believers do pertake of such Heavenly Influences as are from the Head shed down upon the Members Now the Influences of the Spirit of Christ are discovered 1. By the Graces of the Spirit and the resemblances whereunto the Spirit is compared 1. For the Graces of the Spirit or Fruits they are mentioned Eph. 5. 9. Goodness Righteousness and Truth And a large enumeration is set down Eph. 5. 22 23. Love Joy Peace Long-Suffering Gentleness Faith Meekness Temeprance Every Grace is the Fruit of the Spirit Now Christ as Head Communicates Grace to all his Members and they receive according to their Measure and Proportion There 's in Christ a fulness of Wisdom to Counsel of Mercy to Pardon of Righteousness to Justify of Holiness to Sanctifie And Pro Legis gratia quae praeteriit gratiam Evangelii accepimus hanc manentem pro numbris imaginibus veteris Testamenti gratia veritas per Christum facta est Aug. Epist 11. there 's a derivation from the Root to the Branches Joh. 1. 16. And of his fulness have all we received and Grace for Grace 2. Le ts consider the Resemblances whereunto the Spirit is compar'd There are certain Metaphors mentioned in the Scripture whereby the Properties and Influences of the Spirit of God are more evidenced as for instance 1. The Spirit is compared to a Fire 1. The Spirit is compared to a Fire 1. As Fire enlightens and gives Light to a whole Room so the Spirit of God inlightens the understanding 2. Fire ascends so where the Spirit of God is there the affections are raised from Earth to Heaven 3. Fire is Consumptive it burns Stubble so doth the Spirit burn and consume Corruptions 4. Fire hath a penetrative vertue to creep into the pores of a combustible Body So doth the Spirit penetrate the Windings and Diverticles of the Heart The Spirit searcheth the Reins and discovers the most hidden things 5. Fire doth inflame and transform things into its own nature It makes combustible matter like it self So the Spirit of God fills the Soul with a Divine Ardour It 's called the Spirit of burning Isa 4. 4. where the Spirit of God comes it purgeth away the Dross of Corruptions by the Spirit of Judgment and by the Spirit of Burning 2. The Spirit is compared unto Water 2. The Spirit is compared to Water 1. Water hath a quenching Vertue In Water there 's a quenching and purifying Property 1. In Water there 's a quenching Property Water quencheth Fire at least abates and cools the heat so where God's Spirit comes it sometimes quencheth the heat of inordinate Passions and sometimes abates cools and moderates the heat of them God's Spirit is a Spirit of Meekness A Man 's own Spirit is a boistrous Spirit which upon any disgust is all in a Flame But God's Spirit extinguisheth the heat of Fury and Anger When Christ bad the raging Sea be still there was a great Calm so when the Spirit of God comes into the Spirit of Man it becalms all the Affections it sets them in order and fixeth them upon the right Objects Philosophers write De sedandis affectibus and yet they are meer Strangers to that Meekness which is one of the Beatitudes Mat. 5. 5. Blessed are the meek for they shall inherit the Earth That is Meekness in a Theological acceptation which moderates Anger and keeps it within just bounds when there are causes of provocation To know when to be angry and when to be meek is a great Point of Wisdom To be zealous in the cause of God and meek in a Man 's own cause is well beseeming a Christian Wherefore Luther speaking of a right placed Anger or Zeal saith It 's the best Ira in suo loco est optimu●● Dei Donum Luth. Gift of God But when Men are transported with Passion like the Lunatick in the Gospel rending and tearing themselves or like Cities without Gates or Bars or like Waters that will keep in no Banks or like Fire that flames higher and higher O! what necessity is there of the cleansing Vertue of the Spirit of God which as Water quencheth flames of Fire so it quencheth the flaming Fury of exorbitant Passions and brings a Man into a sedate and composed frame of Spirit In Water there 's a purifying and cleansing 2 Water hath a cleansing Vertue Property Water casts out Garbidg and noisom Carrion And as Water cleanseth bodily Filthyness so the Spirit of Christ cleanseth from filthyness of Flesh and Spirit i. e. both outward and inward defilements Where the Spirit of God takes it's habitation it ringeth and washeth all clean what 's filthy and noisom it throws out For God's Spirit will not cohabit with a Cage of unclean Birds and noisom Lusts We read that Elias Christ's Fore-runner was like a Refiners fire and like Fullars Soap As the Refiner purgeth out Mal. 3. 3. Dross so doth the Spirit of Christ purge out Sin and Corruption and as the Fullers Soap scours washeth and cleanseth the Cloth and makes it pure and white so doth the Spirit of Christ purify and cleanse the Soul At Christ's transfiguration we read Mark 3. 3. And his Rayment became shining exceeding white as Snow so as no Fuller on Earth can white them From this comparison it 's intimated that although other Fullers can make Garments white and clean yet no Fullers Soap can make the Cloth so white and clean as the Blood of Christ can purify and cleanse the Soul 3. The Spirit is resembled to Ointment A third comparison of the Spirit whereunto it 's resembled is Ointment The Properties of Ointment are 1. To supple and asswage Humors in the Body so doth the

lentus iram moderabitur exitum spectans Merc. and will never expect an End but a Man Patient and slow to Anger will moderate his Anger expecting an End By Faith we possess the Head by Love we possess one another by Patience every one possesseth himself wherefore Christs Charge is to be again and again inculcated Luke 21. 19. In your Patience possess ye your Souls The Saints are Recorded for Patterns Non potest accipi dolorum passionum corona nisi praecedat in dolore passione patientia Cyp. de Bono patient●ae of Patience Heb. 6. 12. We are here Commanded to be followers of them Who through Faith and Patience inherit the Promises The Patience of Saints is Commended Rev. 2. 19. Rev. 3. 10. There 's a necessity of Patience Heb. 10. 36. Cyprian that Holy Martyr tells us That we cannot receive the Crown of our Sufferings unless Patience go before And he saith likewise in the same Book which is De Bono patientiae That we are Hoc ipsum quod Christiani sumus fidei Spei res est ut autem spes fides ad fructum sui possint pervenire patienti ●opus est Cyp. de Bono patientiae Christians this is the Matter of our Faith and Hope but that our Faith and Hope may come to any Fruit we have need of Patience This Grace of Patience shines in the Dark and in the Night of Sufferings puts forth it self more Conspicuously For Sufferings are the Tryals of Patience Hence it comes to pass that even in times of a dark Vision when God clouds his Countenance a Spirit endowed with Patience Waits Believes Hopes Prayes and thus is prepared for the reception of Mercy when it comes and for the bearing of Sufferings whilst they continue Lay then aside all querulous murmuring revengeful Thoughts and let it be a Christians Strength to sit still and wait quietly and patiently for the Salvation of God 5. Self-Denial Fifthly Amidst Losses and Sufferings Self-Denial Eminently appears and shews it self When the World Frowns Enemies Rage all Cystern and Creature-Helps are dried up quite or Run very low when Interests fail then to keep a Composed quiet Frame of Spirit and to get the Heart above Envy Hatred and Malice is a rare Frame of Spirit But it 's much more an excellent Frame of Spirit to deny a Man's self in time of Prosperity when one enjoys the World as we say at Will and to be in the Float of Prosperity then to strike Sail and to deny Pleasures Luxury and Excess this is a property of an excellent Spirit Of this Spirit was Moses Heb. 11. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 11. 11. when he liv'd at Court When he came to Years more properly rendred when he became Great refused to be called the Son of Pharaohs Daughter Thus did Uriah in a time of War deny himself Godfry of Bulloyne would not wear a Crown of Gold where Christ was Crucified Abdicare a teipso ne abdiceris a Christo ●epudia te ut recipiaris ● Christo Salv. lib. 5. with a Crown of Thorns This Duty of Self-Denial is frequently Commanded in the Gospel as an Instrumental means to receive Christ. And it 's worth our Observation that as we are Commanded to beg our Dayly Bread Day by Day so we are Commanded to Deny our selves and to take up our Cross Day by Day The same Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt dies diem sequitur sic crux crucem excipit Beza we have in Luke 9. 23. and Luke 11. 3. For an Ambitious Man to Deny his Honours a Rich Man to Deny his Riches a Voluptuous Man to Deny his Pleasures these are great Acts of Self-Denial Sixthly and Lastly there follows holy 6. Holy Courage Courage a well temper'd and regular Zeal which as Luther used to say When it 's well Temper'd it 's the best gift Ira in suo loco est optimum dei donum Luther of God Here 's a Critical Distinction of Zeal which is of the right Stamp from a private Grudg or distemper'd Passion viz. By being Zealous in the Cause of God and by being meek in a Man 's own private Cause Of this Heroick Spirit was Moses when a Calf was made and there was Dancing about it Moses Transported with singular Zeal threw the Tables out of his Hand and Broke them and Stampt the Calfe to Powder and caus'd Exemplary Justice to be Executed upon the Idolaters Thus Zealous Causa redditur cur Deus injuriam Mosis ul ciscendam crediderit quia ipse in suis injuriis ferendis erat lenissimus Grotius was he for the Cause of God But in his own Cause none more Meek for when Aaron and Miriam chode with him concerning the Aethiopian Woman the Text gives an ample Testimony of his Meekness leaving it upon Record Numb 12. 13. Now this Man Moses was very Meek above all the Men which were upon the Face of the Earth Luther used to say in the Cause of God Hic gero In aliis mansuetus ero in Blasphemiis in Christum non item Zuinglius titulum cedo nulli Though Zuinglius was of a comparative Moderation yet in case of Blasphemies he was a Man of Courage The Courage of Martyrs is renowned in Ecclesiastical Histories Amongst variety that might be named I 'le relate only this following viz. The Si Patibulum crucis inquit Martyr Expavescerem gloriam crucis non predicarem Bern. in vigilias Andreae Coutzen Aulae speculum p. 47. History of Surgius and Bacchus two great Courtiers who being accused for Christians and commanded to Offer unto Idols refused to go to the Temple and gave this answer to the Emperour Nos Imperator sola terrrena militiâ tibi obstricti sumus In animas nullum tibi jus est Illarum Dominus est solus Deus There are two Apostolical Characters of Zeal which if observed we may go on Couragiously and Prosper One is Zeal must be in a good Matter Gal. 4. 18. Saul's Zeal before his Conversion was Predicare Evangelium est derivare in se furoremtoti●us Inferni Satanae Luth. Loc. Com. stark naught And the other is it must be according to Knowledg Rom. 10. 2. Luther used to say That to Preach the Gospel was to bring all the Devils in Hell about his Ears yet he was resolved That if every Tile on the Houses was a Devil he would go to Worms and Preach the Gospel CHAP. IX Containing a Third Reason drawn from the Utility and Benefit accruing from this yielding Submissive Spirit A Third Reason shall be drawn from Reas 3 from the Benefit of a submissive Spirit the Utility and Benefit accruing from this yielding Submissive Spirit The Benefit is exceeding great because hereby the whole Man is set in a right Frame and Order When we can chearfully rely upon God and depend upon his All-Sufficiency then our Thoughts Words Affections and