Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	abate_v	according_a	action_n	12	3	5.6874	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49463	The life of faith Wherein is shewed the general use of faith in all the passages of a Christians life. Together with a discourse of right judgment on Joh.7.24. By H. Lukin.	Lukin, H. (Henry), 1628-1719.	1660 (1660)	Wing L3477; ESTC R213826	80,145	275

charity without cause Rom. 14.3 I know there is nothing doth more trouble one that is partaker of the divine nature that dwells in love 1 John 4.16 than to know or hear any thing of another that may hinder the exerise of their love There remains indeed alwaies a love of benevolence towards them but it abates of our love of complacency when we apprehend them guilty of any thing that is evil and it is in it self a sin to be angry with our brother without cause Mat. 5.22 Now that we may judge aright of actions I must proceed in the same method as in the former case 1. Give you some Cau●ions 2. Some Directions First Let us here again take heed of judging of actions according to the appearance but examine the Principles ends of them with other circumstances Many times at first view mens actions seem very unwarrantable till the business be fully understood and till we see for what ends upon what grounds by what necessity forced thereto and upon what occasions men undertake such things It was the case of the Reubonites Josh 22.12 but when their brethren understood their grounds and intentions they were very well satisfied vers 30. So many men do oft make very fair pretences of such things as are most remote from their intentions Judas seemed to be of a very publique spirit and one that aimed at doing good John 12.6 but there was somewhat else at the bottome which lay out of mans sight But though counsel in the heart of man be as deep water a man of understanding will draw it out Prov. 20.5 Secondly Let us not judge of Actions by mens Examples 1. Not of most men Exod. 23.21 we must not follow a multitude to do evil The broad way wherein most walk leads to destruction Mat. 7.13 Nor of great men Joh. 7.48 It is the Doctrine that Mr. Rob. Bolton insists on in his assize Sermon on 1 Cor. 1.26 that great men are seldome good No nor alwayes of the best men their examples if evil are most dangerous because we are most apt to follow them Gal. 2.13 but they must be followed only so far as they follow Christ 1 Cor. 11.1 yea further good actions of good men are not alwaies to be imitated as it is a great error in Policy for men to undertake things because they have seen others do them before them as Pompey would say Scylla potuit ●go non potero Scylla did such i● thing and why may not I never considering the advantage of parts and abilities opportunity popularity which one man may have more than another So it is a great mistake in Morality that what was lawfull and justifiable in another we may venture to do when that which is lawfull in one may be sinfull in another when there is not the same principles ends occasions And hence it is that Precedents get so much credit and authority that they pass for a Law and men argue à facto ad jus The Disciples Luke 9.54 pleaded the example of Elias for what they desired when our Saviour intimates by his answer that they were of a quite different spirit from Elias and desired fire from Heaven upon farre lower principles than Elias his was pure zeal theirs mixed with the base alley of ambition and revenge so Amos 6.5 those Epicures plead the example of David for their justification not considering that the end of David in the use of Musick and singing was to lift up his heart in the service of God their 's only to please their own lusts So many plead the example of good men for what they do and for the liberty which in many things they take to themselves not considering that while they do the same things not on the same grounds nor for the same ends they may sin in that which others do lawfully Again that is lawfull at one time which is not lawfull at another as First In case of offence compare Act. 16.3 with Galat. 2.3 and 1 Cor. 10.27 with ver 28. quod non expedit c. that which is not expedient so long as it is not expedient is not lawfull Secondly Some things which are our duty or else unlawfull for the most part may at some time be dispensed with What commands are dispensible and in what cases would be too great a task here to examine but that some commands are so and in some cases is evident from Matth. 12.2 c. If any shall object That We must not do evil that good may come of it The best Answer which I have in readiness hereto is that sometimes the goodness of the end may legitimate the means so as it may cease to be evil supposing it to be in such things as are not intrinsically and in their own nature evill and prohibita quia mala as some distinguish These things though they are not to be denyed are to be tenderly pressed He that desires to see more of this may consult Rivet on Genesis Exercitat 108. and on the Fourth Commandment S●are● de Legibus lib. 2.14 15. Mr. Baxter of Infidelity Advertisement propos 13 14 15. Thirdly Take need of judging of actions according to successe God may shine upon the counsel of the wicked Job 10.3 The proud may be accounted the happy men and those that tempt God delivered Mal. 3.15 God hath taught all amongst us this Doctrine effectually Men indeed are very apt to judge of love and hatred by what is before them Luke 13.1 c. John 9.2 Acts 28.4 Faelix ac prosperum scetus virtus vocatur Sen. But the Israelites had right on their sides against the Benjamites and a great advantage of multitude yet they fell twice before them Judges 20. So God delivered Judah into the hands of Israel who slew them with a rage reaching up to heaven yet there were among the Israelites sins against the Lord and the fierce wrath of God was upon them 2 Chron. 28.9 10 11. I must give the same Directions here that I gave in the former case therefore 1. Let us labour to acquaint our selves with the Word of God there are not only credenda but agenda as well what we should do as what we should believe This was David's counsellor Psal 119.24 besides the express rules which are there given us for the directing of our wayes we may if we be well acquainted therewith be able to inferre one thing from another and argue à pari ratione and so know what to do in like cases as we find in the Word of God as our Saviour argues Mat. 12.3.7 2. Let us pray for the guidance and direction of the Spirit of God Psalm 25.12 What man is he that feareth the Lord him shall he guide in the way that he shall chuse that is in the way that he should choose that which is spoken de facto or of what men do being oft understood de debito or what men should do as Psal 32.8 Mal. 1.6 Hebr.

5.4 God leads us by his good spirit Psal 143.10 not by dictating to us as to Philip Acts 8.29 though I will not deny but the Spirit may sometimes powerfully determine a man to some particular act We read in the life of Mr. Dod that he was strongly inclined one night to go to his neighbours house and knew not why but God thereby saved a mans life So we read of one Aventroot who in very old age against the perswasion of his friends went from Utrect in the Low-Countreys to Madrid in Spain to tell the King of Spain that the Pope was Antichrist and to perswade him to destroy him for which he was burnt These are extraordinary cases and do not favour the ordinary pretences of Enthusiasme especially in things contrary to the Word of God see Voetites de probationibus spirituum p. 2 ap 1124. where you have the forementioned Story and what we are to judge in such cases Ordinarily the Spirit directs Christians by filling them with the knowledg of Gods will in all wisdome and spiritual understanding though it may sometimes awaken conscience to be as a voice behinde us saying this is the way walk in it when we turn to the right hand or to the left Isa 30.21 or direct us to such places of Scripture as may be for our turn or best serve our purpose as Austin to Rom. 13.13 Junius to John 1. see Austine's Confessions l. 8. c. 11. and Junius his life written by himself He that desires to read more concerning divine impulses or the voyce of Providence may consult Geo. Wither's cordial Confection p. 12. and Edw. Gee of the Right and Original of Magistrates cap. 3. to whom I had rather referre than determine any thing in so nice a point 3. Let us here also labour for an honest sincere heart otherwise it is as hard to judge of Actions as of Opinions Corrupt affections will blinde the judgement and turn desire into opinion so as a man shall believe that to be true which he desires to be true Hence it is that every mans way is right in his own eyes Prov. 16.2 Passions and Lusts endeavour to draw the judgement on their own side that so they may not be controled or interrupted thereby Reynolds on the Passions cap. 8. And for this cause some Philosophers have not thought young men especially such as were addicted to youthfull lusts to be fit for the study of Ethicks Wendelini Philosoph Moral l. 1.0.1 But further when men come to enquire of God with their idols in their hearts he will answer them according to their Idols Ezek. 14.4 7. that is When men like young people who ask their friends consent in marriage but are resolved beforehand what to do whether their friends will consent or no pretend to inquire the mind of God and have beforehand fixed their desires if not their resolutions God will answer such to their cost The Jews pretended a desire and willingness to know the minde of God and to be ruled thereby but they had before resolved to go down into Egypt and he tells them what should befall them if they went thither the sword and famine which they fled from should follow close after them Jerem. 42. read that Chapter throughout So Ahab had a minde to go to Ramoth Gilead yet he would enquire of God whether he should go God suffers the Devil by his Prophets to seduce him to go thither to his ruine 1 Kings 22. If we enquire of God it must be with an honest heart and sincere Resolution to follow his Counsel God will not be mocked we must seek to God an licet not ut liceat whether a thing be lawfull or no not that it may be lawfull 4. Let us take heed of rashnesse and precipitancy With the well advised is wisdome Proverb 13.10 We must ponder the paths of our feet Prov. 4.26 We are not of such present and comprehensive understandings as to make sudden Resolutions We see how oft we are put to change our Resolutions and make them give place to second wiser thoughts Gods immutability is an Argument of his perfection and is founded in his omnisciency his perfect understanding of all things by one single view directing him to such purposes as are not capable of any perfective alteration only consideration must not take up the time that should be spent in execution 5. Let us consult with those who are wholly unconcerned in what we would judge of such are like to make the best judgment How doth David pass sentence on himself when a case was represented to him only in thesi not as his own 2 Sam. 12.5 6. So the Jews Matth. 21.41 but change the persons and they are of Ploydon's minde That the case is alterred fo doth Interest corrupt mens mindes We see dayly proof of this hence the common saying That a good Arbitrator must displease both parties because interest makes them both think their own case right when a third person sees that both must yield Hence so many complaints of Oppression Interest makes both Plaintiffe and Defendant think himself wronged Hence is it so hard to finde a good Historian if he stand in the croud affection to causes or parties swayes him if he stand too farre off he cannot see well what is done Finally Hence it comes to pass that the present age seldome judges right but the succeeding age must judge of the actions of the age going before most men being some way concerned in publick affairs Matth. 23.30 Thirdly We must judge aright concerning persons I shall not here speak of judging our selves having elsewhere said something of it Now I shall speak only of our judgement concerning others we are not indeed rashly to condemn others this is the judgement which Christ forbids Mat. 7.1 Neither are we to usurp a peremptory judgment concerning mens final estate yet there is a private judgement of Prudence that we may yea must pass upon men 1. That we may know how to carry our selves towards them to some we owe only a common charity to others brotherly kindness or a more entire affection 2 Pet. 1.7 1 Pet. 2.17 Some are to be carefully avoided Rom. 16.17 Some there are of whom we may hope well yet are to carry our selves towards them as if we had a suspition of them 2 Thes 3.14 15. 2. That we may beware of men Mat. 10.17 Paul amongst other dangers that he was in reckons up false brethren 2 Cor. 11.26 Gal. 2.4 These indeed are the most wretched sort of men and an abhorring to all flesh Perditissimi hominis est illum fallere qui nou deceptus esset nisi credidisset Abundance of instances I could easily give of those who have very much suffered by their credulity and putting themselves too much into their power who have proved perfidious to them Christ would not trust all that trusted him Joh. 2.24 And some think it was Alexander that was like to lose his life