Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	place_n	see_v	time_n	2,364	5	3.2293	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57544	The disabled debtor discharged: or, Mary Magdalen pardoned Set forth in an exposition on that parable Luke 7. 40.-51. There was a certain creditor, which had two debtors, &c. By Nehemiah Rogers, minister of the gospel.; Mirrour of mercy, and that on Gods part and mans. Part I	Rogers, Nehemiah, 1593-1660.	1658 (1658)	Wing R1821A; ESTC R222102	218,172	327

it and shews that Love was the cause why her many sins were forgiven her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aret. in loc But are they ignorant of this the For is oftentimes a note of Inference or Consequence and as well an argument of the Effect from the Cause as of the Cause from the Effect We say it is Spring-time Why so For or Because the Fig-tree puts forth and buds The putting forth of the Figg-tree argues the Spring-time Dilectio hic nō dicitur esse venia causa sed posterius signum Calv. but the budding and putting forth of the Fig-tree is not the Cause of Spring-time I say this child is alive because it cryes or this man lives because he mooves will any so understand me as if I meant the crying of the one and the mooving of the other is the Cause of life and motion in the one or in the other Our Saviour himselfe useth this kind of arguing as we find Iohn 15.15 I have called you Friends for all things I have heard of my Father I have made knowne unto you where declaring of those things to them is the Effect not cause of his Love And that our Saviour here reasoneth from the Effect to the Cause is evident enough from the whole discourse the scope wherof is to shew that the forgivenesse of the debt of sinne is a just cause of Love according to the measure and rate of the sins forgiven as is evident in such debters from whom the similitude is taken who beare no speciall love unto their creditours untill they know how they shall bee dealt withall Now if it should be as the Papists would have it that Love and the Fruits therof should be a cause of Remission our Saviours Application should be directly contrary to that which in this Parable he had propounded for then the greater Sinner should have somewhat to satisfie when the Parable saith that not so much as the lesser can doe it And that which in the Parable hee had made the Cause of the Love of the Forgiven Person heere hee should make the Effect of it Besides the other clause immediately following doth evidence it sufficiently that our Saviour argueth from the Effect For to whom little is forgiven saith our Saviour the same loveth little so that according to the proportion of Forgivenesse the proportion of Love followeth S. Ambrose thus understands the plate Bellar. depaenit lib. 2. c 14. resp ad object and Bellarmine himselfe saith that these words of Christ Many sinnes are forgiven her Confirmant absolutionem invisibiliter datam doe confirme the Absolution invisibly before given So then the Absolution which was given before was confirmed by her Love and by it shee might know and rest assured that her sins were remitted according to that of St. Iohn 1 Epist 3.14 Wee know that we have passed from death to life because we love the Brethren This Collection then of theirs you see is but grating upon a word and contrary to the sence of the place a meere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A folly it is to follow them too far we come to such as the Text will naturally afford as first Doct. A Proofe a posteriore from the Effect is a strong Proofe and very Demonstrative Thus the Truth of our Faith is to be prooved Iames 2.18 And of Repentance 2 Cor. 7.11 And of Charity 1 Iohn 3.14 And so Saint Iames prooves Wisedome from above by the Effects Iames 3.17 Still Scripture puts us upon the Tryall of our Graces by these kinde of Proofes Grace is invisible in its Nature it cannot be seene in habitu Therefore as GOD was seene to Moses so is Grace to men by its Backe-parts and as the wind which no man can see in its proper Essence by the full sayles of the Ship is perceived which way it stands Vse Let this be a Direction to us in our Examination and tryall of our selves I deny not but a Proofe or Demonstration a priori from the Cause to the Effect is better and more excellent in its owne nature then the other But for us in the tryall of our spirituall estates it is safer and more demonstrative to proceed from the Effect to the Cause Would I know if the Sun shines there is no climbing up to the Sky to be resolved nor examining what matter it is made off I looke upon the beames shining on the Earth I perceive it is up and shines by the light and heat it gives Would I know if GOD hath elected me to life and to salvation There is no climbing up into Heaven to know his Decrees and hidden Counsell as too many would most audaciously but study well the markes of it from the Effects The head of Nilus cannot be found but the sweet Springs issuing from thence are well knowne No surer way to the Sea then by taking a River by the hand Our Vocation and Sanctification will carry us to Election Rom. 8.30 2 Pet. 1 5-10 These are the meanes whereby our Election and Salvation is made certaine not the efficient Causes wherby it comes to be decreed The Sun not the shadow makes the Day yet we know not how the Day goes by the Sunne but by the shadow In a word as the Planets are knowne by their Influence the Diamond by his Lustre and the Soule by her Vitall Operations so Grace is most sensibly knowne to us by the Effects therof Doct. Secondly we observe from hence That a true and unfeined love of Christ is a sure signe that our sins are remitted David thus reasons Psal 18.1 2. I will love thee O Lord my strength he got that lesson by heart yea in his heart now presently he takes forth The Lord is my Rocke and my Fortresse and my deliverer my God my strength in whom I will trust my Buckler and the horne of my Salvation This Argument our Saviour useth to raise up and comfort Peter after his fall who questionlesse was much cast downe under the sight and sense of his sin Simon thou sonne of Jonah lovest thou me Ioh. 21.15 q. d. If this be in thee be of good comfort know thy sins are remitted and God reconciled to thee So 1 Iohn 4.16 Hee that dwelleth in Love dwelleth in GOD and GOD in him Now as the Prophet speaks Can two walke together except they be agreed Questionlesse God is reconciled to them who truly love him els he would not bee an Inhabitant within them Soe 1 Pet. 1.3 4 8. Reason And it cannot otherwise be in that true Love ariseth and springeth from Faith Therfore in the place of S. Peter before noted 1 Tim. 1.5 after he said they loved the Lord he inferreth presently they also beleeved in him Which as we shall after see vers 50. is the instrumentall Cause of our Iustification It is Faith that brings the holy Fire of Love into our frozen hearts Gal. 5.6 or they would never

9.2 Yea the Faith of another may be profitable to the soule of his Brother in things Spirituall so farre as to pray for him or be a meanes to allure him unto Christ or give him a right to the outward Covenant as the Parents Faith doth to the Child 1 Cor. 7.14 Rom. 11.16 But in things Eternall as to save from everlasting vengeance and to the obteyning of eternall life it is ineffectuall Quest But if every one be saved by his owne Faith what becomes of young Infants who by reason of their age have neither knowledge or Faith and so depart this life Are they saved Resp When we thus urge the necessity of a Particular Faith we are to be understood to speake of such as are of a reasonable age Secondly Infants have Faith Christ himselfe reckons them amongst Beleevers Mat. 18.6 Whosoever offendeth one of these little ones which beleeve in mee In which respect Circumcision was called a seale of Faith Vse 2 Endeavour wee to have therefore of our owne In Gideons Campe every soldier had his owne Pitcher Salomons valiant men had each one his owne sword by his side and each Virgin is said to have a lamp in her own hand So every true Beleever professeth for himselfe I Beleeve But how can it be said to be mine when it is the Common Faith Tit. 1.4 And as Athanasius in his confession calles it the Catholike faith being the Faith of all Christians and received and professed by the whole Catholike Church It is called the Common or Catholike Faith First in respect of the Object of it which is Common and belongs to all the Faithfull Secondly In respect of the Profession of it it being the badge of every true Christian Thirdly In regard of the Common end of it which is eternall life and Salvation which S. Iude likewise cals the Common Salvation Iude. v. 3. But in this one Common or Catholike Faith every one that is a true member of the Church hath an interest and to it layes a particular claime they have a peculiar portion in the common stocke as appeares 2 Pet. 1.1 Like pretious Faith with us Like for kind not for degree such Faith though not so much Faith The paralell is not drawne à quantitate sed à qualitate fidej In briefe though Faith be one ratione objecti yet it is not one ratione subjecti every one must have a Faith of his owne Object 2. But how is Faith ours when it is the gift of God for so wee finde Philip. 1.29 Iohn 6.29 Resp. If it be given to us then it is ours For what is freer then gift gifts once bestowed are proper to the possessors Secondly It is so given as that it is by us also got in part as the woman of Tekoah said to David God doth devise meanes 2 Sam. 14.14 So God hath ordained meanes for obteyning Faith as we find Rom. 10.17 which who so neglects I speake of those who are adulti growne up to a reasonable age shall never obteyne Now such is Gods grace and goodnesse as that he accounts those graces ours which are in part obteyned through our endeavours though hee hath therein the leading hand a●d is the All and in All And thus much of the womans Certificate wee now come to examine her Passport Goe in Peace Text. Post quam ei peccati dimifit non sist it in remissione peccati set adijcit operationem boni unde subditur vade in pace Theoph. In which words we cannot but observe First the Course enjoyned Goe not sit still be idle c. Secondly the way directed in Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goe To the benefit of Remission is added this Injunction which in Beda's and Theophilacts opinion is as much as Bene vive or bene age Doe well Live well c. So that you see Vbi vigilanter collige divinam clem●ntiam peccata non dimittere dormitanti bis sed cooperātibus fide spe atque dilectione c. Royard More is required of a Christian then bare beleeving Though no more be required in the act of Iustification yet more is required in respect of Conversation as these places prove Psal 1.1 2. 3● 1 2 119.1 2. Mat. 5.20 Iam. 2.18 2 Pet. 25. 10. And good reason there is for it for that Gods elect are brought to glory not by Iustification alone but by Vocation and Glorification also Rom. 8.30 Acts. 26.18 we must passe through Sanctification before we come to Glory Vox praeterea nihil What shall we think then of the wording Christian the tribe of Nepthalie who like the Spartons Nighting all are voice and little else Surely they are fitter for the Cage then Church sing they never so sweetly These are they who have brought the staine of Sol fid ans upon us Hofin in judicio sup articulo 4. Confes Augustanae Nor had the Papists stood so stiffe against the Doctrine of Iustification by Faith alone as one amongst themselves professeth but for some mens disgracing of Good workes What we write and preach concerning the necessity of Good workes the world knowes how in your lives you shew the power of what you heare and learne D Willets Catalogue of charitable workes annexed in the end of his Synopsis Papismi we have little cause to glory And yet with them we will glory for it ha●h beene proved by a particular induction from an able Penne that more charitable workes have beene performed in the times of the Gospell then they can shew to have beene done in the like time of Poperie And if we looke homewards and consider the workes of this nature that have beene done by us within the space of 80. yeares under the happy Raignes of King EDVVARD Queene ELIZABETH King JAMES of blesled memory and now under the Raigne of our gratious Soveraigne King CHARLES it will appeare that there hath beene more workes of charity shewed then was in twice so much time going immediatly before yet wee justifie not our selves for what is this we have done or doe answerable to the meanes we do enjoy and the profession we make Our Church is pestered with a company of Hypocrits whose Faith is cloathed much after the fashion that Iohn the Baptist was They put upon it a Coat of Camels haire some refuse and cheape outside which they tye together with the leathern girdle of dissimulation and the Food of it is Locusts 2 Kings 5.11 meere speculation and wild-honey table talke We may say of them as Naaman said of the Prophet I thought hee would have done something that hee would have come out unto mee and stood and strike his hand over the place and recover the leper c. so wee hearing such a profession of their Faith expect great matters but behold no deeds at all or very few and small Yea so confidently doe some hope for Salvation by Faith that there is worse then naught done little honesty or

be warmed with it In Nature we see nothing can moove in desire to this or that till first it hath apprehended it lovely whilst the debtor thinkes of the rigour of his Creditour he doth feare him not affect him truly so our affections cannot in love and desire move to God and unite themselves with God till by Faith we discerne him as reconciled to us and an amiable object for us sinners to imbrace But when once it comes to see Gods love forgiving it many sins then it cannot but love much again Vse And this serves to the overthrowing of their opinion who hold that Assurance of Pardon of Sin cannot in this life be attain'd unto If the Assurance of our Love to God may be had then may the Assurance of the Pardon of our Sins be attaind unto but the former may be had therfore the latter That the Assurance of our Love to God may be had is cleare S. Peter was undoubtedly assured of it and that even in the time of the great dejectednesse of his spirit els he would never have said as he did Joh. 21.17 Lord thou knowest all things thou knowest that I love thee So the faithfull in whose name the Apostle speaketh 1 Iohn 3.14 were undoubtedly assured that they loved the children of GOD by which Love likewise they were assured that they were translated from Death to Life for that none can truely love the Children of God but they must love the Father also Ob. But every Grace hath its counterfit and the heart is deceitfull above all things Resp. This Grace can the hardliest be counterfetted of any other Grace There is scarce any thing els that we can instance in saith one but a Hypocrite may go cheeke by jowle with a good Christian He may do all outward services D. Preston his Treat of Love p. 151. on Effectuall faith page 72. he may abstaine from sinnes a great change may be wrought in him we know how farre the third ground went Matth. 13. And those Hebr. 6. But this they cannot counterfeit to love the LORD A Hypocrite may heare the Word Pray give Almes but to doe these out of Love that is a thing which no Hypocrite is able to reach unto Secondly though saving Graces have their Counterfets yet a man may be assured by the Word that he hath this and other Graces in him in Sincerity so as that he cannot be deceived in them For as God gave Moses in the Mount a Patterne according to which he would have all things made in the Tabernacle Hebr. 8.5 So that when he viewed the worke and saw all was done according to that Patterne he was sure he had done right and blessed them as we read Exod. 39.43 So hath God given us a Patterne in his Word according to which he would have every thing in his spirituall Tabernacle as Faith Repentance Love Obedience c to be wrought And if a man can find that the Grace he hath be according to the Patterne as if he take paines with himselfe to view the work as Moses did he may then he may be sure it is right and shall have cause of rejoycing as the Apostle saith Gal. 6.4 Vse 2 Secondly Learne hence a notable way to establish our hearts in the Assurance of the pardon of Sinne. Thou needest not climbe up into Heaven to search Gods Books whither they be crost or no there to behold the Face of God whither he smile or frowne but dive into thine owne soule and there find out what love thou bearest to thy Maker and blessed Saviour if thou findest that thou lovest him unfainedly that is that thou lovest him more than these lovest him for himselfe for those beauties and excellencies that are in him It is the greatest Comfort that thou canst have in this life for that thou mayest rest assured hereupon that God is reconciled to thee and that thy sins be they never so great or many are forgiven thee Finding this in thee thou mayest be sure and never till than canst thou be assured of it For we may easier carry Coales in our bosome without burning than by Faith apprehend truly this Love of God in the pardoning of sin without finding our hearts burne in Love to him answerably But in finding that we have the giving hand of Love giving to God as Mary here did those duties that are owing we may assure our selves that we have likewise the receiving hand of Faith wherby we have apprehended and laid hold of those mercies which are peculiar to Gods elect in Christ though for the present it may be thou maist have no feeling of it Only see that our Love be rightly qualified that it hath these requisites which Gods Word speaks off that it be with all our hearts with all our soules with all our might Deut. 6.5 Mark 10.30 By which variety of words God would teach us that he must be loved with all whatsoever is in us and in our powers both intensively and extensively as farre as is possible All the affections and powers of the soule must be gathered together and united like the Sunne-beames in a burning-Glasse to make our Love more hot and fervent Our love to him must be greater then to our selves or to any other thing belonging to us Plusquam te plusquam tua plusquam tuos as St. Bernard speaketh otherwise as Simon Peter said to Simon Magus in another case Thou hast neither part nor portion in this businesse In the third place we do observe Doct. That loving much argues much mercy received from the beloved party When men have bin extraordinarily kind unto us you know how marvellously it works with us upon the apprehension of it so was it here with Marie and so with Peter and so with other of the Saints still you shall find the deeper sense they have had of their own sin and wretchednesse the more have their hearts bin instamed with love to G●●●●pon the apprehension of his Mercie in their R●●●ssion the more zealous have they bin for his Glory the more thankefull for his Mercy the more desirous to please him the more fearefull to offend him and the more ready to turne unto him by Repentance as hath bin before shewed vers 43. Now because the next part or member of this verse is brought in as an Illustration of this Position we will add only a word or two for Application Vse Be informed hence of one Reason why God is delighted in forgiving great offences why he is so ready to forgive much surely he would be loved much And who deserves to be loved much if not this God who hath forgiven much Let a man but consider what God hath done for him in giving him his Son c. every other common mercy would be as bellowes to blow our Love to a greater flame and till we enter upon that thought we shall not love with any great fervency of spirit as follows in the opposite clause