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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	good_a	will_n	1,978	5	6.3082	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63068	A commentary or exposition upon the XII minor prophets wherein the text is explained, some controversies are discussed, sundry cases of conscience are cleared, and many remarkable matters hinted that had by former interpreters been pretermitted : hereunto is added a treatise called, The righteous mans recompence, or, A true Christian characterized and encouraged, out of Malache chap. 3. vers. 16,17, 18 : in which diverse other texts of scripture, which occasionally, are fully opened and the whole so intermixed with pertinent histories as will yeeld both pleasure and profit, to the judicious reader / by John Trapp ...	Trapp, John, 1601-1669.	1654 (1654)	Wing T2043; ESTC R15203	1,473,967	888

Christo Calvin in loc He looks upon such as serve him in sincerity as upon sons and daughters 2. That he will surely shew like mercies and mildnesse to his children in their faults and failings in their wants and weaknesses as the kindest father would do to his dearest son that serveth him For the former point The promise of pardon is here fitly made sub patris parabola saith Gualther under the similitude of a father Figuier in loc And the sense is thus much saith another Interpreter although I seem for a time to the blinde moles of the world to be negligent of those that are diligent about me of my best and busiest servants yet I think upon them still as my dearest children and when I may be thought most carelesse and cruel towards them then am I a most propitious and sin-pardoning father fully reconciled unto them in Christ for there comes in the kinred according to that of our Saviour in his message by Mary to his distressed disciples after his resurrection I ascend unto your father Iohn 20.17 and my father mine and yours and therefore yours because mine For as many as received him saith St. Iohn to them he gave priviledge to become the sons of God Ioh. 1.12 And again when the fulnesse of time was come saith another Apostle God sent forth his son his natural onely begotten son made of a woman and so by personal union of the two natures in one Christ his son by a new relation Gal. 4.4 according to that This day have I begotten thee and all to the end that we may receive the adoption of sons That we which by nature were children of wrath and by practise children of the devil might by divine acceptation and grace be made the children of God who had predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will Ephe. 1.4 5. to the praise of the glory of his grace wherein he hath made us accepted in the beloved One. SECT I. Reasons hereof drawn from the causes IN which heavenly Text Reas 1 we have the first and chief ground of this doctrine drawn from the causes of our spiritual sonship 1. The fundamental and original cause Gods decree of election by grace we have an act for it in Gods eternal counsel According as he hath chosen us in Christ before the soundation of the world c. For which cause also the predestinate are called the Church of the first-born who are written in heaven Heb. 12.23 And whom he did foreknow saith Saint Paul them he did predestinate also to be conformed to the image of his son like him in glory as well as in sufferings like in being sons as he is a son that he might be even according to his humanity the first-born among many brethren Rom. 8.29 2. The meritorious and procuring or working cause of our adoption is here set forth to be the Lord Christ in whom he as a father hath blessed us with all spiritual blessings in heavenly things Ephe. 1.3 but all in Christ and all in this order A christian by the Gospel is made a beleever Now faith afteran unspeakable manner engrafteth him into the body of Christ the natural son and hence we become the adopted sons of God it being the property of faith to adopt as well as to justifie ratione objecti by means of the object Christ up whom faith layeth hold For ye are all the children of God by faith in Christ Jesus Gal. 3.26 Children I say not by creation as Adam is called the son of God Luk. 3. because he was produced in the similitude of God but by marriage and mystical union with Christ the fecond Adam the heir of all who hath 1. Laid down the price of that great priviledge Heb. 9.15 even his own most precious blood redeeming us thereby that were under the law that we might receive the adoption of sons Gal. 45. 2. He hath sealed it up to us by his spirit that earnest of our inheritance Eph. 1.13 called therefore the spirit of adoption and the spirit of Gods son as springing out of his death Rom. 8.15 Joh. 16.14 Gal 4.6 and procured by his intercession For because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba father 3. Here is the motive and impulsive cause and that is the good pleasure of his will Joh. 1.12 1 John 3.1 2 Tim. 1. vlt. his absolute independent grace and mercy was the sole inductive He giveth us this dignity saith St Iohn in his Gospel And what more free then gift he sheweth us this love saith he in his epistle because it was the time of love that we should be called the sons of God So that our Adoption is not a priviledge purchased by contract of justice Rom. 8.23 Prov. 16.4 but an inheritance cast upon us of free grace and goodnesse The Lord shew mercy to Onesiphorus in that day when our adoption shal be crowned with its ful accomplishment Lastly here we have the final cause of our adoption ●hepr●●ise of the glory of his grace This is the end God propounds to himself in this as in all other his works as having none higher then himself to whom to have respect for he is the most highest God hath made all things for himself yea the wicked also for the day of evil viz. for the glory of his Justice and power as he told Pharaoh Rom. 9.17 but especially of his grace sith all that his justice doth in the Reprobation of some tendeth to this ultimate end of all that the riches of his grace may be the more displayed in the election of others SECT II. Reasons from the effects of his father-hood A Second reason followeth from the effects and those are no lesse demonstrative of the point then the causes Reas 2 These are 1. Gods fatherly affections 2. His expressions both which speake him a father to all his For his affection first to his people Albeit they be but his Adopted children yet he loves them more then any naturall father doth his own bowels Jam. 1. ult Hence he is called the father by an eminency as if there were no father to him none like him none besides him as indeed there is not originally and properly Called he is the father of all mercies Eph. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paternitas paerentela Math. 23.9 the fountaine of all that mercy that is found in any father all is but a spark of his flame a drop of his ocean Yea he is stiled the father of all the fatherhoods in heaven and earth Whence also our Saviour Call no man saith He your father on earth for one is your father even God To enter comparison in some few particulars First a father loves freely not so much for that his child is witty or wealthy Patriam amat quisque nonquia

knoweth the power of thine anger even according to thy fear so is thy wrath Psal 90.11 as who should say Let a man fear thy displeasure never so much he is sure to feel thee much more if once he fall into thy fingers Now a fearfull man can fancy vast and terrible fears as ramping lions ravenous leopards fire sword racks scalding lead burning pitch running bell-mettle all this in extremity and that to all eternity and yet all these are but as a painted fire in comparison of the unconceiveable and unsupportable wrath of God Verse 9. O Israel thou hast destroyed thy self Heb. He or It hath marred thee O Israel that is either thy sin of self-exaltation and forgetfulnesse of me as verse 6. Or ty King in whom thou trustedst as verse 10. Or thy Calf whom thou worshippedst hath been the cause of thy confusion Or thy fained comforts Consolatie fictlitia as Aben-Ezra will have it thy soothing up thy self in sinfull practises Or One ●ath destroyd thee Or Somewhat hath undone thee but not without thee Whatever it is that hath done it it is not I what hard thoughts soever thou mayest have of me because I appear thus dreadfull to thee as in the former verse Fury is not in me but thou mayest thank thy self and fault thy sinne as the mother of thy misery as the cause of thy calamity thou hast destroyed thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thine own heart may say to thee as the heart of Apollodorus seemed in a dream to say to him when he was tortured by the Scythians It is I that have drawn thee to all this It is the observation of a great Politian England is a mighty Animal which can never die except it kill it self Answerable whereunto was the speech of the Lord Rich to the Justices in the reigne of Edward 6. Never forraigne power could yet hurt or in any part prevail in this Realm but by disobedience and misorder among our selves that is the way wherewith God will plague us Interest of Princes p. 55. if he minde to punish us c. We use to say No man is hurt but by himself Ye have not injured me at all saith S. Paul to the Galathians you cannot do it unlesse I will Act Mon. fol. 1186. Gal. 4.12 The devil can do nothing at us if we give not way to him And though there were no devil yet our corrupt Nature would act Satans part against it self it would have a supply of wickednesse as a serpent hath of poyson from it self it hath a spring of its own to feed it Nemo igitur sibi palpet de suo quisque sibi Satan est saith an Ancient And it was no ill wish of him that begged of God Domine libera me a malo homine meipso● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver him from that naughty man Himself for he knew that as in that first Chaos Gen. 1.2 were the seeds of all creatures so in mans heart of all sinnes and miseries that follow thereupon God made man upright but they have sought out many inventions Eccles 7.29 many shifts and sharking tricks Sinne and shifting came into the world together Gen. 3.12 The woman whom thou gavest me c. God must bear the blame of Adams sin so must his Decree of Reprobation still be alledged as the cause of mans perdition But this covering is too short for no man is destroyed because he is reprobated but because he is a sinner neither are any damned because they cannot do better but because they will do no better If there were no will there would be no hell and this indeed will be the very hell of hell Cesset voluntas propria non erit infernus that they have been self-destroyers The worme of conscience say Divines that never-dying worme is nothing else but a continuall remorse and furious reflection of the soul upon it's own willfull folly and now wofull misery but in me is thy help Heb. In me in thy help that is saith Drusius I am in thy help and thy help is in me whatsoever help thou hast I am in it We can easily undo our selves as a childe can easily break a glasse that all the men in the countrey cannot piece up again But God both can and will help his though never so shattered and repair that image of his lost in Adam that One that destroyed Israel Lord saith Augustine Ego admisi unde tu damnare potes me sed tu non amisisti unde salvare potes me that is I have done enough to undo my self for ever but with thee there is enough for my safety here and salvation hereafter God as he both can and will help his that cry Give us help from trouble for vain is the help of man so he will then chiefely do it when they seem to themselves and others Psal 60.11 to be in an undone condition Thou hast destroyed thy self in me is thy help His holy hand is reserved for a dead lift Verse 10. I will be thy king Thine eternall king so Pagnine As I have been thy Prophet verse 4.5 so I will be thy king I will also be thy Priest and thy Redeemer verse 14 that so thou mayest hear my voice submit to my scepter and apply my death for thy deliverance from deaths dominion Or I will be thy king and not be born down by thy boysterousnesse who callest for another king and repinest against my righteous regiment Thou wouldst cast off mine authority but I will maintain it The Lord is king be the people never so unquiet Psal 99.1 he will raigne over rebels in spite of their hearts and those that will not be his subjects his willing people shall be his slaves his footstool The Geneva Bible reads it thus Psal 110.1 3. I am Where is the King that should help thee in all thy cities R. Aben-Ezra Calvin Oecolampadius and others go the same way onely they render it Ero I will be one and the same according to that name of mine I am that I am Exod. 3.14 and before Abraham was I am Ioh. 8.58 though you be off and on with me though you change often yet I am Jehovah I change not I will be What will he be The same that I said I would be thy Saviour thine Helper Or I will be a stander-by to see what will become of thee and how thy king in whom thou trustest will help thee this last is R. Solomon Jarchi's interpretation Pareus will have it run thus I will be what a lion a leopard a bear c. and nothing shall alter my resolution Where is any other that may save thee in all thy cities Thou sayest but they are but vain words I have counsell and strength for warre I have a King and Princes and strong cities But alasse where are they Let them encrease their Army and come forth as he

hardest heart soundly soaked in the blood of Christ the true scape-goat cannot but relent and repent for such a horrid villany as one mourneth for his onely son for his first born sc with a funerall-sorrow such as was that of the Sunamite and of the widdow of Naim of Rachel who refused to be comforted c. There is an Ocean of love in a fathers heart as we see in Jacob toward Joseph in David towards Absolam in the father of the Prodigall c. Christ was Gods only son in respect of his divine nature he was also the first-born amongst many brethren And yet God so loved the world c. So how So as I cannot tell how for this is a Sic without a Sicut Even so should our sorrow be for having a wicked hand in his dolorous death The Prophet here seemes to be at a stand as it were whence to borrow comparisons to shaddow it out by Great is the grief of children for their deceased parents as of Joseph for Iacob Gen. 50.1 he fell upon his fathers face as willing to have wept him alive again if possible So our Edward the first returning from the warrs in Palestina rested himself in Sicily where the death of his son and heir comming first to his eare and afterwards of the king his father he much more sorrowed his fathers departure then his sons whereat King Charles of Sicily greatly marvelled Speed 646. and demanding the reason had of him this answer The losse of sons is but light because they are multiplyed every day but the death of parents is irremediable because they can never be had againe Thus He Howbeit love rather descendeth then ascendeth and Abraham could better part with his father Terah then with his son his only son Isaac whom he loved Gen. 22.2 Before he had him Lord God said Abraham what wilt thou give me so long as I gee childlesse Gen. 15.2 His mouth was so out of tast with the sense of his want that he could relish no comfort But now to be bereft of him and that in such a manner as he might conceive by that probatory precept Gen. 22.2 this must needs go to the very heart of him for though he had put on grace yet he had not put off nature Both Iacob and Iacobs father as Iunius understandeth that passage Gen. 37 35. wept savourly for Ioseph and would go down into the grave unto their sen mourning True it is that the losse of some wife may be greater then the losse of some son Abraham came from his own tent to Sarah's tent to mourn for her Gen. 22.2 and she was the first that we read of in scripture mourned for but the Prophet here speaketh of the mourning of husband and wife together and they can lose no greater outward blessing then their first-born if an onely-one especially Verse 11. In that day shall there be a great mourning in Jerusalem Magnificabitur luctus so the Hebrew hath it their mourning shall be greatened their heavinesse heightened they shall rise in their repentance above all that is ordinary The Casuifts and Schoolmen affirme sorrow for sin to be the greatest of all sorrowes 1. In conatu the whole soule seemes to send springs into it out of every faculty 2. In extensione It is a spring which in this life more or lesse is continually dropping neither would God have the wounds of godly forrow to be so closed up at all as not to bleed afresh upon every good occasion 3. In appreciatione the true penitentiary doth ever judge that a good God offended a Saviour crucified should be the prime cause of greatest grief 4. In intensione for intension of displicence in the will there being no other things with which Adrian Scotus Soto or for which the will is more displeased with its self then for sinning against God There is more cause of grief say they for sinning then for the death of Christ because therein was aliquid placens but sin is simpliciter displicens But is it not godly mourning may some say unlesse it be so great I answer that other mourning may make more noise like a dashing shoure of rain or a land-flood that by a small shallow channel comes down from an hill When a man mourns for his onely son or the like this comes from God as a judgement it comes down hill as it were hath nature to work with it and nothing to hinder it but this mourning and melting over Christ is as a stream that goeth up hill and through many reeds and flagges M. Cotton as a Reverend man expresseth it as the mourning of Hadadrimmon in the valley of Megiddon Where good Josiah was slain and where the people saw to their unspeakable grief and heart-break family Church and Common-wealth pluckt up by the roots in the losse of that one man who was the very breath of all their nostrils as Jeremiah sadly acknowledgeth in his Lamentations composed on that very occasion and when he died all their prosperity here died with him and themselves were no better then living Ghosts walking sepulchers of themselves a being they had but not a life those that before seemed to touch heaven with their finger fell down to the earth nunc humi de repente serpere siderates esse diceres as if they had been planet-struck as Budaeus speaketh of the French courtiers at the death of Lewes the twelfth When Augustus died orbis ruinam timueramus saith Paterculus we thought all had been lost and that the world would have fallen about our ears When our Edward the sixth that second Josiah was taken away Cardan sung this sorrowful Epicedion Flete nefas magnum sed toto flebitis orbe Mortales vestrûum corrit omnis honos Verse 12 13 14 And the land shall mourn Not the generality of the Jews unlesse it be at their last general conversion that resurrection from the dead as it is called Rom. 11.15 but the elect according to grace who are here called the land because more esteemed by God then all the other Jews besides for he reckoneth of men by their righteousnesse as he did of Lot at Sodom every family apart To shew the soundnesse of their sorrow the sincerity by the secrecy for Ille dolet verè qui sine teste dolet He grieves with a witnesse that grieves without a witnesse There is a worldly sorrow that hardeneth the heart and indisposeth it for repentance as did that of Nabal There is also an hellish sorrow a desperate grief for sin poenitentia Iscariotica as was that of Judas There is no birth without travel but some children die in the birth are killed with the pains of the labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7 Lastly there is a sorrow according to God whereby we weep kindly after God inquiring the way to Zion with our faces set thitherward and renewing our covenant Jer. 50.4 5. Against thee thee onely have I sinned