Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	work_n	work_v	write_v	138	4	5.3337	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05999	A commentarie vpon the first and second chapters of Saint Paul to the Colossians Wherein, the text is cleerly opened, observations thence perspiciously deducted ... Together with diuers places of Scripture briefely explained. By Mr. Paul Bayne. B.D.	Baynes, Paul, d. 1617.; Stubbs, Justinian, 1604 or 5-1681.	1634 (1634)	STC 1636; ESTC S101082	229,900	390

Christ working through that death in the behalfe of all His the death of the creature so farre forth as by the just judgement of God it hath a power through Sathans working to draw us from God to it selfe 3 A death of our corruption Galath 6.15 By the Cxosse of Christ the world is crucified to me and I to it that is by Christ crucified Briefly as Adam becomming mortall and dying to this mortall life wee all so soone as wee are borne members of Him are mortall and tend to death by force of that mortality in the roote of us So Christ dying spiritually to this world and the sin of all us His members that thus they might be abolished we so soone as by faith we are made His members or are borne of Him we begin to dye spiritually till in death we are fully mortified by vertue of that radicall death in Christ our Saviour who dying according to his flesh did so worke by His omnipotent spirit that as the guilt was at once remooved so the life of it was mortified that it lost the raigne and was successively to be abolished in the being of it in all those who by faith should come to be engrafted into him or all those who should spiritually descend from Him 4 Lastly He brought into our nature supernaturall life that so He in our nature might propagate it to all who were His. The use hereof is to stirre us up above all things to seeke with Saint Paul Vse 1 that we may know what is the power of His death the communion of His sufferings while I feele my selfe made like to Him in dying to this world and sin for by this we know that we are untied to Him suffering and dead to sin and this world while we feele our selves by virtue thereof in like case as I know my communion with Adam that I dyed in him while I see my selfe mortall hastening every day to death as he is dead The Lord Iesus make the scales fall off our eyes that we may see the vertue of His most powerfull death toward all that are His. This also letteth us see what we must doe when this world and the things of it are forcible upon us Vse 2 when our hearts feele the life of sin strongly making to them come to Christ dying speake to Him Thou Lord hast crucified this world thou hast overcome the strength of it thou didst dye not regarding the allurements of it why doe I feele it have so mighty a hand over me even bewitching me as it were at the sight of it So when I feele my sin stirring lively in the lawes of it then to fly hither Lord thou dying hast beene the death of the sin of thy people why doe I who am in thee find it stirre as if it never had received wound The more we get to see our selves in Christ dying for the abolishing of all our sins the more we shall feele them wasting in us Let us give glory to this glorious death which maketh us all to dye Vse 3 As in the naturall body kill the head and all the members dye after so here c. This sheweth us why it is that sin liveth in so many men in the world Vse 4 even from this that they are not engrafted into Christ and so doe not partake of the influence of that spirituall life which from Christ the head floweth into all His members Buryed with Him in baptisme you have put off your sins being set into Him dying and buryed ingrafted with Him buryed in or by your baptisme Observe hence Doct. God doth unite us with Christ even by our baptisme the Lord doth by baptisme signifie to us and confirme thus much yea worke it as by an instrument namely the putting His Christ crucified upon us and our ingrafting into Him dying and rising Rom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For first by baptisme is sealed our communion w th Christ dying and rising secondly our communion in the effects which are mortification and vivification but yet wee must not think though God useth outward baptisme of His minister that this ministeriall action bringeth forth grace as the Papists doe who hold that God doth so use the ministeriall baptisme that He lifteth up that action as an instrumentall cause to worke grace so that it neither commeth solely from God nor yet immediately For this must be held that the power and act of producing grace is only and immediately from God There are two sorts of instruments some worke somthing with the Principall worker others doe not operari aliquid but ad aliquid they worke to something but not any thing having force to cause that whereto they worke such are Gods meanes which He useth and coordeyneth with him selfe in working of all such things which are not wrought but onely by power omnipotent thus he healed the blind with clay and spittle thus He overthrew the walls of Iericho with the blowing of Rams hornes But one may say this is absurd Object to use meanes which shall doe nothing doth any man doe thus Men use meanes which worke something in that they doe with them Answ because their force doth not reach alone to the effect they intend without the helpe of the meanes concurring with them but Gods force being alsufficient it is not absurd for Him to take to Him selfe such instruments in giving grace which are of no force to produce it especially when hereby he exerciseth our obedience faith c. He that planteth and he that watereth is nothing 1 Cor. 3.7 in regard of working in the soule that they tend to the Gospell is sayd to be the power of GOD to salvation Rom. 1.16 because through GOD it is powerfull who accompanyeth it immediately and enty rely working faith by it Yet Papists will not say that the Preachers syllables are elevated by GOD to rayse up the dead in sinnes and trespasses This then is to be firmely held that GOD useth baptisme of engrafting us with Christ and mortifying and quickning us in Him Vse yet the baptisme of water doth not conteyne any force nor is not lifted up to any such agency whereby grace is properly produced But it may be asked Quest how we are set into Christ with baptisme when none must be baptised but those if they be adulti who have faith in appearance and so are already in Him Things are sayd to be done when they are manifested and done in a further degree then before they were Answ thus the believer baptised is by baptisme manifested to be so before the Church yea often to Himselfe the more plentifull grace of God comming into Him while he useth it faithfully and his faith being more strengthened the union is more confirmed The use is to stirre us up that we would looke backe to our baptisme Vse which sealeth unto us so great matters if we have sealed bonds we will have them sometime read to us that we may know what

supremum numen Yet the Councell of Laodicea condemned it in them and what did the King in Daniel require to be esteemed the highest GOD No but to have a divine worship more than humane which yet Daniel would rather dye than yeeld unto Religious worship is not capable of subdivisions as but one GOD so but one religious worship all other worship is Charitatis as Saint Augustine saith not Servitutis such as we worship one another with not religious Saint Augustine doth not distinguish religious worship into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as two kindes of it but worship in generall into religious every degree whereof is Latria and into humane which he calleth Dulia Servitus corporis non animae such as subjects give their Prince servants their masters who are over them but according to the flesh therefore can have but an externall worship done to them In the second place Vse 2 let us not religiously adore any Creatures Revel 19.10 the most excellent are but our fellow servants If any subjects doe looke at some noble personage about the King with honour and acclamation a little more than usuall though farre lesse than that the King receiveth is it not derogatory to the highest Majesty Even so we cannot enter the least degree of honour above that which is civill due to fellow Citizens with us but so much as is above proveth detracted from the LORD's glory to whom all religious worship entirely belongeth Intruding into these things he hath not seene This hath the force of an argument Hee that voucheth matters hee hath no knowledge in you are not to passe for such a ones sentence But these doe so Obs then Doct. What is the property of a false deceiver to speake that he hath not certainely knowne The Apostles of Christ they often interlace this as a circumstance winning credit and testifying their fidelity The things wee have seene doe wee shew unto you Thus Saint Iohn in his first Epistle Chap. 1.1 So Saint Peter ● Pet. 1.20 Yea our SAVIOUR telleth them that he spake nothing but what he had seene and heard from the Father So all the servants of GOD testifie nothing which they doe not by faith discerne in the Word of GOD. But false teachers will broach the speculation of their owne braines tell things as CHRIST speaketh in their owne name which they have not received and learned from GOD But as thus it is generally erred of false teachers So they then runne into this fault principally when through curiosity and metaphysicall speculation they will runne into descants of their owne imagination in nice points not contenting themselves to be wise within those bounds which God hath revealed in His Word To which vice the Popish schoole is exceedingly addicted for what hidden point of the divine Trinity have they not determined What things about offices gifts order of Angels have they expressed as if they had been amongst them as they are called Scraphicall and Angelicall What is in Heaven or Hell that they have not particularized I so farre as to set downe the smells the dinnes the nature of the fire as if they had come thence locally But you will say Object when may we know that a man speaketh things he hath not knowne nor seene When he voucheth any thing in GOD's truth or worship Answ any matter of beliefe or practice without the Word of GOD for then he is and needs must be in the darknesse of his owne naturall reason which discerneth not things spiritually perceived As these vouched a point of worship which GOD's Word had not taught As no man knoweth what is in another Countrey unlesse hee goe to it or have true information from it So no man can tell what is in Heaven till GOD take him thither or send word hither to informe us for here is no third Not to let ungrounded subtilties dazle our eyes Vse 1 seeing the truth is they have no being but in the phantasie of those who imagine them Let us be wise Vse 2 not so much to looke what is said by false teachers as to consider how they prove it Let us take heed of this arrogancie in God's matters Vse 3 and not speake that we have not seene by faith in His Word Not that we may not speake things which wee know but weakely but wee must not speake any thing which in some measure wee have not warrant for from the truth of God for Saint Iohn preached of CHRIST when he knew Him not so fully as afterward he did Passed up by his fleshly minde Obs What is the cause of vouching Doct. yea of diving into hid things viz. Pride Let none be high minded let none be wise above that which is written But one may aske in what standeth this Pride Answ In leaving the direction of GOD's Word and following the dictamen or suggestion of our owne reason How doth he condemne himselfe that taketh upon him being a novice to make conclusions of an art he never entered And what a Pride is it for some ignorant schollar to put by the direction of his Tutor or Schoole-master So for us in these things which are onely taught of God not to respect the Lectures read to us in His Word or by His Vshers in whom He teacheth for us who are borne altogether rude and ignorant of the Kingdome of heaven that is as ignorant of saving knowledge in heavenly matters as any beast is in civill affaires for us to set downe determinations beyond our element VERSE 19. And not holding the head from which all the bodie by joynts and bands having nourishment ministred and knit together encreaseth with the encrease of GOD. NOw he commeth to the third Argument Such as hold not CHRIST the Head you are not to stand upon their condemning of you These that teach you worship of Angels hold not Him who is sufficient for all the body of His Church Ergo. The verse containes two things 1 The state of these Sect-masters in as much as they did not hold CHRIST 2 The description of CHRIST our Head from His efficacie in all His members In which three things are set downe 1 What groweth in CHRIST the Head viz. the whole body 2 How it commeth to grow viz. being furnished and coupled by joynts and ligaments unto the Head 3 The growth it selfe groweth with the encrease of GOD. Before we enter the verse observe thus much That looking to the Creatures for helpe and grace Doctr. doth make us fall from CHRIST Such as are worshippers of Angells hold not CHRIST if saith Saint Paul ye will be justified by your owne working CHRIST will profit you nothing He is dead in vayne And this is most true in the Roman Church where amongst Saints and Angells CHRIST can have little roome little respect in comparison It is with faith and religious service so that they cannot be lent unto any other but they are made one with it and are