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
A88635	A vindication of free-grace: in opposition to this Arminian position, (Naturall men may do such things as whereunto God hath by way of promise annexed grace and acceptation.) / First preached, after asserted at Stephens Coleman-steete [sic] London, by Mr. John Goodvvin. Also an appendix proving the souls enjoying Christ after death, afore the Resurrection, against some errours hereafter specified. Published for the justification of truth by S.L.	Lane, Samuel.	1645 (1645)	Wing L341; Thomason E275_3; ESTC R209881	66,752	86

in such cases as these and the like is that where much is given much is required where little given little required where nothing at all given nothing at all required so that God accepts a man according to what he hath and not what he hath not Now suppose it granted that Adam and in him all his posterity during the time of Innocency had a power to have believed in Christ yet in a Geometricall consideration of justice and equity it may be more for a man now though he hath not the like power of believing in Christ yet to do the utmost that he is able towards believing this may be of more value and consideration in the sight of God then the putting forth an act of believing in Christ where such a power was Alas granting a power in Adam in innocency to have believed his believing had been but like the casting in of the rich men he had done it out of his abundance but for men in their lapsed condition under the pressure of so many indispositions yet notwithstanding to give out the utmost of their strength and power to believe and that by conflicting with incumbrances this had been more inconsideration then a believing right-down in Adam and so we have the first reason if God should destroy men after doing all that is in their power to do he should destroy them for not doing a work peculiar to his own Arme. Another reason in a word if men may put forth themselves in their utmost power to close with God in the Gospel and yet not finde grace with him so far as to be endued with strength from on high to believe then a man may everlastingly be destroyed of God for want of an executive power or of a principle or power whereby to act without any miscarriage or sinfulnesse at all in the will whereas the Scripture from place to place placeth the cause of the equity of Gods proceedings in condemnation still upon the will of man or on some corruptions found therein or on the frowardnesse perversenesse and pride in the will Luke 13.34 Oh Jerusalem c. thon wouldest not 't is not cast on any impotency in them not upon any want of power but the cause is in the depravation of their will Iohn 5.40 Ye will not come c. He charges not the Jewes with not having power but they had no will or minde to do it they stood off in fiery opposition against believing in Christ and comming to him for justification So Acts 7.51 A stiffe-necked generation ye have alwayes resisted the Holy Ghost now hovv did they resist the Holy Ghost which he charged as the main article of their condemnation they resist not by any defectivenesse of power but by frowardnesse and desperatenesse of will and resolution in that kinde Jer. 8.12 and again Jur. 44. We will walk after our own devices c. This shevves Gods judgement on them vvas from the frovvardnesse of their vvill so Why will ye dye O ye house of Israel Esay 44.17 But we will do c. And Christ saith The works of your Father ye will doe ye shall still see that the partition-vvall arising betvveen the creature and his peace and acceptation vvith God still lyes in the crookednesse and perversenesse of the heart and vvill Object But wherein differs this Tenent you maintain from that Arminian Tenent of Free-will or how will you answer those Scriptures denying a power to come to Christ John 6.44 No man can come c. Againe verse 65. No man can come c. John 12.39 Therefore ye do not believe because Esay prophesied c. Answ To the former I answer That the Arminian opinion of Free-will doth not only differ and that all the Heaven over from the one end to the other from all that hath been asserted but it opposes it and that in two particulars of main consequence For first of all that places not only a sufficiency of executive power in a man to do all things in a saving manner towards his believing but likewise a sufficiency of power in the will whereby man by the ordinary concurrence of Gods providence may draw out that power to the utmost of it That opinion of Free-will doth not assert a sufficiency of executive power to do such things unto which grace is annexed by promise but they place that whole in such a power in the will which is able to produce this executive power into action and that to the utmost Secondly it not only places an executive and willing power to do what they conceive requisite on mans part towards believing in Christ but further places such a power in man in both kinds as without any supernaturall assistance is able to produce a saving act of faith in the soule Now the thing asserted clearly denies both these For first though it affirmes a sufficiency of power for such things as are requisite on mans part so far to proceed and meet with grace and acceptation yet neverthelesse it denies any such power in the will to produce this executive power into act Secondly it places neither one kinde of power or other vvhereby the creature is enable vvithout a supernaturall assistance from God to raise any saving act in the soule so that here are too main and most considerable differences betvveen the one and the other But vvhat difference make vve betvven that vve call an executive povver and vvilling povver or a principle in man to dravv out that other povver The difference betvveen these is not hard at all to conceive because in ordinary discourse vve use to make such a distinction between a mans power to do such a thing and his willingnesse and inclination There are many rich men that have power and ability to contribute largely to the publick cause of the Kingdome yet neverthelesse are far from acting that power because they have that malignancy in their will and gainsayingnesse against that action that that executive power doth them little service in this kinde towards the safety of the State Prov. 17.16 Why is there a price in the hand of a Fooll and no heart to improve it what 's that price 't is the oportunity or executive power to do such a thing whereby he might interest himselfe in the grace of God and what 's the heart he wants nothing else but an inclination or gracious and holy disposition in the will to give that price that is to act those things which he hath a power in his hand to do so likewise a carnall covetous voluptuous man hath an executive power to foregoe his sensuall courses and set up religious duties in his family and to attend the means of grace as diligently as any but what hinders them that they are never the nearer doing even because there is a malignancy and aversenesse in their will against such purposes Object Doe not those whom we call Arminians hold and maintaine that covetous and voluptuous persons have a disposition