Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ability_n	act_v	action_n	17	3	5.8934	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85733	The buddings and blossomings of old truths: or, Severall practicall points of divinity, gathered out of that sacred evangelist, St. John, chap. the third, from verse 22. ad finem. By that worthy light and lamp of heaven, Alexander Gross, Bach. of Divinity, and late preacher of Ashberton, in Com. Devon.	Grosse, Alexander, 1596?-1654.	1656 (1656)	Wing G2068; Thomason E1577_2; ESTC R209389	251,205	463

of men generally they are all become abominable Ps 14.3 Reas 1 Because man in his corrupt estate is whole subjugated and embondaged to the will rule and command of Satan as Captvies to their conquerous 2 Tim. 2.26 as subjects to their Soveraigne Ephes 2.3 Yea to shew their ready subjection they are subject as Children to the parent and they are violently bent to the fulfilles of the will of Satan Io. 8.44 They are not compelled to it but it cometh freely from them it is their delight their bent they will do no other Reas 2 Because corrupt man is totally deprived of all saving grace sin and Satan like the theeves between Iericho and Ierusalem have robbed him of true grace and have left him destitute of the life of God Ephes 4.19 a stranger to God Ephes 2.12 Free from righteousnes Rom. 6.20 A vessel in whome is no good liccour a tree whereon groweth no good fruit a house wherein not one living person not one good and holy vessel can be found Rom. 7.18 The Apostle was privy to it acquainted with it and doth freely acknowledge it that in his corrupt nature so far as he was unregenerate there was no good thing nothing acceptable to God abiding in him Manifestissime patet animis nullam habitare virtutem sed omnia eorum opera immunda esse atque polluta Habent sapientiam non spiritualem sed animalem non caelestem sed terrenam non Christianam sed Diobolicam non a patre luminum sed a Principe tenebrarum Prosper contra Collator Cap. 13. Reas 3 Because naturall man is wholy overwhelmed with sin his soul and body like the sluggards field Prov. 24.30 not one good tree growing in it therefore aptly resembled to a wildernes overgrown with the thornes and briars of iniquity Isa 55.13 The whole man is altogather polluted Gen. 6.5 a Servant of sin Rom. 6.16 Omnis infidelium vita peccatum est nihil est bonum sine summo bono Prosp in Aug. Sentent 106. Epigr. 81. Reas 4 Because naturall and corrupt man doth pervert that which is good marreth the best things he taketh into his hands as an uncleane vessel doth marre good liccour and barren soile the good seed sown therein a corrupt stomacke the wholesome food which it receiveth thus the naturall man perverteth that which is right Iob 33.27 Even the Words of the living God Ier. 23.36 Maketh a stumbling block of a shining Lamp a killing sword of an healing Medicine Tit. 1.15 Wresting the wholesome word of God to their owne damnation 2 Pet. 3.16 Spiderlike sucking poyson out of the purest flower as all that was touched by the dead became uncleane so all that they go about becometh uncleane to them Hag. 2.13 Reas 5 Because corrupt man is out of love with and doth utterly dislike the meanes which should guide help and assist him in the performance of what is spiritually truely good Christ in whome is all fulnes to supply our wants is to the Greeks foolishnes to the Jewes a stumbling block to all carnall and disobedient people a stone of offence 1 Pet. 2.7 A grin a snare Isa 8.14 not the way the life the truth Ioh. 14.6 the preaching of the Gospel the instrument of our conversion to God reconcilement and ingrafting into Christ Rom. 10.17 The seed of their regeneration 1 Pet. 1.23 Of their vivification and bringing out of the grave of sin Joh. 5.25 whereby they are fitted to receive and do good this is a distastfull food an offensive light 2 Cor. 2.14 Ioh. 3.19 Reas 6 Because man as man is totally dependant upon God and can do no good whether naturall civill morall or spirituall but either by the generall or speciall influence and assistance of Gods hand For all creatures are subordinate to the first cause therefore Acts 17.28 we can not move a finger without him Ps 104.27 28 29. Acts 17.25 and for morall vertues and actions though we have also some abilities remaining since the fall of our first parents yet these are also the gift of God 1 Cor. 12.4 Ia. 4.15 But as for turning to God doing any thing savingly good we have no ability at all left with us we are broken vessels all the good we once had will out and nothing but the slime and the mud of the filthines of sin remaineth Joh. 15.5 1 Cor. 15.10 Vse This therefore discovereth the erroneousness of their judgements the pride unbrideled insolency of their hearts who labouring to advance the abilities of sinfull forlorne and graceles man and to obscure the power of God to strengthen the armes of man which are in this behalfe more weak than a withered reed Rom. 5.8 and to weaken the armes of God by whose power alone we are kept unto eternall life 1 Pet. 1.5 teach that we by the abilities remayning in us can turne to God when he calleth and inviteth and that he doth onely invitare excitare persuadere but not mutare the disposition bent and qualification of the heart so that God dealeth with us as we do with men in a dead sleep call and cry to awaken them as a Master with a froward Servant promising threatning as with men within doores knocking at the gate looking when they of their owne accord will open this they teach but this is a Doctrine repugnant to sacred Scripture teaching that God is both the Alpha and the Omega of our salvation worketh both will and deed Phil 2.13 That we have no life of grace within us till God revive us Ephes 4.19 That we cannot come to God till God doth draw us Ioh. 6.44 A Doctrine it is repugnant to the Doctrine of all orthodox Writters Quid boni operari potest perditus saith August nisi in quantum a perditione liberatur and a councell saith si quis per naturae vigorem bonum aliquod cogitaret aut expeteret aut eligeret absque illuminatione aut inspiratione Spiritus Sancti qui dat omnibus facultatem consentiendi credendi veritati haeretico fallitur spiritu non intelligens vocem Dei in Evangelio Joh. 15.5 A Doctrine first defended by Pelagius for maintayning whereof both he and his Disciple Celestius were condemned by the censure of Ccxliij Bishops in the Councell of Carthage 418. Afterwards taken up by some others and now revived by Papists and Arminians all treading the steps of their Heriticall father Pelagius a Doctrine by which they do exceedingly impaire the grace of God spoile him of much praise due to him for our conversion a Doctrine which maketh carnall man proud upon his owne abilities secure and careles having strength in himselfe at any time to imbrace Gods tendered favour a Doctrine by which they make it manifest that themselves were never sensible of their owne weaknes vilenes inability to what is savingly good that they never perceived how uneasily Satan is cast out how powerfull sin is and how hardly it is overcome how

a teachable and tractable Spirit the low shrubs are quiet when the trees of high tops are tossed and shaken with the winds no such enemy to peace as pride and haughtiness of Spirit Prov. 13.10 Prov. 28.25 Pride like the wind in the Sea maketh men to toss and roule to and fro troubleth the calme Waters but meeknes hath the promise of peace Psal 37.11 And is prescribed as a rule to preserve peace Eps 4.2 3. 2. To be truely wise unto salvation to see the things wich belong unto our peace to discerne the things wich differ ignorance of the manner of Gods proceeding of what is good and beneficiall for our salvation 1 Cor. 2.8 Want of ability to judge what is good for us is the cause of much strife But true wisedome Ia. 3.17 is the way to peace Prov. 3.17 3. To be patient in hearing the word of exhortation Heb. 13.22 Receive it gladly when it launceth as well as when it healeth Psal 141.5 Get thy heart so affected that thou mayest be able to say to every one that admonisheth thee as David to Abigal 2 Sam. 25.32 33. Why did Israel murmur and strive against Moses but because they wanted patience Why did the Libertines gnash the teeth on Stephen but because they were of an impatient mind and could not endure the word of exhortation 4. To live in no known sin but universally reforme thy wayes apply thy selfe to every commandement of God if thou leave but one unruly person in the family he will distrub the whole house if you leave but one leak in the Ship the water coming thereat will disturb all that are within the same What bred the strife between Herod and the Baptist but Herod allowing himself in that sin of incest Mar. 6.20 5. To love Gods Word unfainedly to delight in it as in the light of our eyes to feed upon it as upon the food of our souls to walke by it as by the rule of our conversation this is the means to breed true peace Isa 57.19 This hath the promise of peace Psal 119.16.5 6. To be of one mind and of one heart in things of the best nature to be guided by one Spirit to attend on Gods word with one consent as Acts 2.1 Phil. 2.1 2. Let us agree in this and we shall agree in all other things 7. To love one another unfainedly Ephes 4.31 32. This will cover many infirmities passe by many weaknesses 1 Cor. 13.5 6 7. 8. To construe all that is done and spoken in the best sence till the contrary doth evidently appeare the want of this breeds strife 2 Sam. 10.4 John 11.47 Matth. 2.2 9. To use the gifts we have received to the glory of God the good of his Church the edification of the faithfull in the knowledge of the truth the incouragement of our brethren in the way of godliness to the discountenancing of sin and not to the disgracing of the godly the maintenance of any evill 10. To beare with the weaknes of our brethren to suffer wrong rather than to contend or quarrell Abraham gave Lot liberty to chose Genes 13.8.9 Thus of the time next of the parties between whome some of the Disciples of Iohn and the Jewes which beleeved in Christ and were Baptized of him both parties were baptized attended Gods Ordinances yet contended Doctr. Sometimes there are contentions even among them that after a peculiar manner frequent Gods Ordinances the Sonnes of one family the souldiers of one army do sometime contend Acts 15.39 Gen. 27.41 Cor. 11.12 Reas 1 Because there is corruption remaining even in the best of Gods people some pride forwardness self will which being not well looked to getteth advantage and breaketh out 1 Cor. 3.3 4. Luc. 22.24 Reas 2 Because there be many make externall profession who want internall sanctifications are mere strangers to the power of godlines nay enemies to them that shine in holines Gal. 1.29 They were both circumcised 1 Tim. 3.4 5 6. Reas 3 Because some professe the truth but love not desire not but envy the spirituall welfare of their brethren Gen. 27.41 1 John 3.11 Like Iosephs brethren Reas 4 Because it is necessary that offences should come for the triall of Gods people whether they love him whether they will continue constant with him Matth. 18.7 1 Cor. 11.19 Use We may not rashly condemne the Gospel withdraw our heart from it because they are not all of one heart and mind that doe professe it there is no musicall instrument so well composed but sometimes there is jarring in it no army so well ordered but sometimes they are disordered no family but sometime heareth of more or lesse discord it is the perrogative and priveledge of heaven to enjoy that peace which is unchangeable to see that day which hath no cloud let not other mens contentions make us leave the Gospel of peace but let their strivings make us the more in love wich peace the more constant in attending the means of peace the more carefull to shun the hinderances of peace the more dilegent in persuading to peace 2. Let this occasion such as are called to the profession of the truth to do what in them is to have peace with all men specially among themselves that 1. Because such breaches are most advantagious to Sathan what maketh more for a forreine enemy than civill warres brawles and contentions between the people of that Kingdome or city wich he goeth about to possesse 2. Because this giveth greatest cause of scandall to the adversaries of the truth when Absolon the Sonne of Davids love rebelled against him then Shemei opened his mouth to revile David 3. This casteth great disgrace upon the Gospel of peace whereof we make profession We professe our selves to be ruled by the Gospel of peace to be the subjects of the Prince of peace to be travellers in the way of peace to be possessed by one and the same Spirit of peace If contrary to all this we live like Salamanders in the fire of contention do we not much dishonour the Gospel The Gospel teacheth us to be innocent as doves meek as Lambs and can we without the reproach thereof contend like Dogs and Lions 4 This exposeth the Gospel the Church to ruine a divided Kingdome cannot stand a distracted army flieth before the enemy a disjonted house soone falleth to the ground when the evill Spirit came between Abimelch and the men of Shechem it was not long before both came to ruine and this taketh away the comfort they might have in the Ordinances of God the sweet refreshment they might find in that holy mutuall Communion that ought and otherwise would be between them When the Wood is dispersed that fire extinquisheth wich otherwise would burne 5. Hereby the doing of much good to our brethren is hindered a divided streame cannot drive that mill which a full streame will one stick cannot give that heate wich many can 6. Hereby assaults afflictions become much