Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	act_n	power_n	will_n	1,439	5	6.6180	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01972	An exposition on the vvhole fifth chapter of S. Iohns Gospell also notes on other choice places of Scripture, taken by a reuerend diuine, now with God, and found in his study after his death, written with his owne hand ...	Gouge, William, 1578-1653.; Pemble, William, 1592?-1623.	1630 (1630)	STC 12114; ESTC S103283	240,568	389

miracles in raising of the dead but that is to much to restraine it only to that wherefore hereby is implied first a Spirituall quickening from the death of Sinne at our conuersion Secondly a corporall quickening the raising of our bodies out of the graues at the last Day now if we will referre the miracles of Christ vnto this as euidences and proofes of what he was able to doe at the last Day Euen so c. Herein is the equality as the Father doth raise vp the dead so doth the Sonne Whom he will This is not spoken to put a difference that the Father doth quicken some whom he will and the Sonne others whom he will but is added as a ioynt worke to both not restrayned to the Son but only applied to him and this First because the Iewes doubted not concerning the Father but confessed that he was able to raise vp whom he would Wherfore this shews first that there was no compulsiue necessity in Christ to do as the Father doth but a meere freewill Secondly as there is a vnity in Nature betweene them so is there likewise in Will Thirdly that the Sonne hath a power to quicken whom he will and whom he lets he dead in sinne Fourthly that this quickening is of Grace 5. That this is a happy quickening here meant belonging to those that he will shew grace vnto So it is not simply to be taken for the raising from the graue but for a raysing to life euerlasting Such a raising as we beleeue in the Creed The point then is that the Work of the Father and the Son in quickening is one and the same 1. Ioh. 5.11 Whence are two euidences to proue the equality First He that quickeneth the dead is equall to God the Father in power But Christ quickeneth the dead Therefore c. Secondly The Sonne doth this of his freewill so also is he equall to the Father Consider in the words two points first the effect Secondly the ground of the Effect The effect is quickening of the dead which is here brought in ●s one of those greater workes which the Father will shew vnto the Sonne hence note the Doct. Quickening of the dead is one of the greatest euidences of diuine power greater then that of Creation Thus the Apostle when he would set forth the great power of God he alleadgeth this Rom. 4.17 Eph. 1.19.20 Rom. 1.4 a worke so great that of naturall men it cannot be conceiued and beleeued Act 17.18 yea it was hard for the Disciples to beleeue it as Thomas Io. 20 25. And as this Resurrection from the graue so is our Quickening from sinne an euidence of the power of God And for this cause the meanes of quickning is called The power of God Rom. 1.16 1. Cor. 2.5 For we are dead in sinnes Vse 1. We see how needfull it is to meditate on the power of Christ to strengthen our Faith in regard of the Resurrection 2. That seeing our raising from sinne is one of the great euidences of Gods almighty power it confutes the Pelagians that say a man may raise himselfe and Semipelagians that say a man is but sicke and being helped by a little grace hee workes out his saluation himselfe And lastly all carnall Gospellers that thinke they can turne from their sinnes when they will and leade a spirituall life 2. The ground of this effect is the will of God Hence we learne that Doct. Christ as Mediatour hath an absolute power of life and death to pull whom hee will out of this iawes of death and to suffer whom he will to perish Ioh. 10.18 Reuel 1.18 Vse For consolation of those that belieue in Christ that if here we haue euidence of grace we may be assured to bee raised vp againe to life For if the Spirit of Christ be in vs it will raise vs vp a● the last day as the Apostle ●●ith For regeneration is but the first fruits of eternall life See Ephes 2.4 5 6. Vers 22. For the Father iudgeth no man but hath committed all iudgement to the Sonne IN this Verse is laid downe a second particular euidence and proofe of the equalitie of Christ with God the Fathe● the Argument is this Hee that hath all power all gouernment and all iudgement committed vnto him is equall to the Father But Christ hath all these c. Therefore he is equall to his Father Also this is set downe as a reason of the former argument Vers 21. For Christ may quicken whom he will because as it is in this Verse he is the supreame Lord that guides and gouernes all things For the meaning of the words note the phrases of Iudgeth Iudgement iudgings and iudgement are not to be taken only concerning the last Iudgement but concerning the supreme disposition and gouernment of all things in the world as appeares by the word all iudgement Iudgeth no man That is by himselfe alone but in and by the Sonne Hath committed That is the Father doth communicate to the Sonne this Office and hath taken him into his fellowship in the gouernment of the World not that the Father doth sit idly in Heauen but that in and by his Son he doth gouerne all things The Doctrine that hence naturally ariseth is that Christ is the supreame Lord and Gouernour of all Matth. 28.18 Mat. 11.27 Heb. 1.2 Which is to be vnderstood of Christ as he is Mediatour as we shall see Vers 27. Obiections against this are first that vsually iudgement is attributed to God Answ Christ here is not excluded but it is to bee taken of the whole Trinity Obiect 2. out of Ioh 8.15 Answ Christ here is not excluded but it is to bee taken of the whole Trinity 2. Obiect out of Ioh 8.15 Answ That is not to be exclusiuely but that there is one that doth iudge namely the Father yet he doth it in and by his Sonne It is there spoken of the Father for the greater terrour of the Iewes 3. Obiect out of Ioh. 8.15 where it seemes that there is a plaine contradiction Ans That is spoken of Christ his present action and carriage not of his power and right of iudging as appeares by vers 16. for himselfe did teach and instruct them 2. It is spoken in opposition to the Pharises that were rash in censuring others Vse 1. It teacheth vs how to account of Christ not only as of a Sauiour from whom we looke for good but also as a supreame Lord and so to feare and reuerence and to bee afraid to displease him as Ps 2. and not to make him a packhorse for our sinnes because he is a Sauiour 2. It is for our consolation that this our Sauiour is Iudge Who then shall lay any thing to our charge 3. It is for terrour of those that oppose themselues against Christ As Iewes and Turks and such as persecute his members for they persecute him that is their Iudge 4. That all men should honour the Sonne as in the verse

Angels Answer No for we see that when there hath beene opposition betweene the good and the euill angels the euill haue still beene foiled as Dan. 10. Reu. 12. So that if comparison be made between them and the good Angels their power is somewhat abated but if comparison be made betweene them and other creatures their power still remaines so great that wee cannot see wherein it is any whit lessened And therefore wee are not to bee secure as if his power were so weakned that hee could not hurt vs since his fall but to be stirred vp to watchfulnesse and to bee strengthened in faith seeing God hath giuen vs the good Angels to protect and defend vs. 3 The restraint of their power In which we are to consider 1 what they cannot doe Quest Whether can they goe beyond nature or against it Answ They cannot because they are creatures and must bee subiected vnto the order set downe by God who is the onely Lord of nature and only can alter it goe aboue and beyond it Examples in 4 points 1 The deuill cannot do that which is simply and properly a miracle as to cause that flaming fire should not burne to raise the dead for these are against and aboue nature And to doe these is a property of God whereby Christ did declare hims●lfe to be God and likewise his Apost●es to 〈◊〉 by the p●w●r of God and to 〈…〉 Ob●●t The 〈◊〉 wrough● miracles as did 〈…〉 12 22. a●d 8. ● 〈◊〉 1 〈◊〉 things might b●e done by naturall 〈…〉 bring serp●nts and ●rogs from 〈…〉 them there 2 〈…〉 were done on●ly in shew and 〈…〉 and d●luding t●●ir eyes for 1 〈…〉 w●re deuoured of Mo●●s 〈…〉 that his was a true serpent and 〈…〉 that the● made no resistance but 〈…〉 2 For th● 〈…〉 blood How cou●d it be ●ith all the wat●r in ●gypt was ●ready turned into blood and th●refore i● must n●eds be ●ome of the water of ●oshen but vpon Goshen came none of the plagues of Egypt 3 Conc●rneing the ●rogs Those that Moses brought in were gathered on heaps so that they stanke but no such matter is record●d of th● other So that the deuill may do● wonders which may seeme ●trange to vs because wee know not the cause but not miracles The deuill cannot directly force the will of man to yeeld to his b●nt as to make him si●ne against his will for forced will is no wil● and 〈◊〉 is an action of the will else it is no sinne Hee may by thr●atnings and allurements perswade the will but hee cannot force it 3 The diuell cannot simply s●arch the heart of man for this the Lord ascribes vnto hims●lfe as a property belong●ng vn●o him onely The diuell can giue a neere gesse at the g●nerall disposition of the heart by the actions speeches inclination c. but precisely to knowe what the thought of the heart is hee cannot 4 Hee cannot simply declare things to come This also God takes as a property belonging to himselfe and th●reby doth in Scrip●ure distinguish himselfe from Ido●s and false gods and therefore among the heathen he vsed to giue out his answer in doubtfull termes that might bee true two waies and if it fell out otherwise then they interpreted it then they said they mistooke the meaning of the Oracle 2 What they are hindred from doing although they can and would doe it for they doe nothing but by ●ermission and ther●for● we reade in Scripture 1 Pet. 2.4 Iudg 6. Reu. 20.2 That the diuell is chained and ti●d vp like a bandog that can goe no further then his linkes will let him So Sa●an desir●d to winnow Peter Luk. 22.31 But hee cou●d not This doth make greatly for the comfort of the godly So much of their pow●r 2 The second thing whereby their dominion is amplified is the parti●s ●hat are gouerned who are described when it is 〈◊〉 Th●y are gouernours of this World of the darkness● of this World 1 Doct. This rule and gouernment is onely heere in and ouer this wor●d Which is an enco●ragement to endure all the assaults that are made b●cau●● it is b●t for a time there will come a tim● of r●d●mp●ion and full freedome from all And 2 it is an encourag●mēt against the houre of death Yet all the men in the world are not vassals of the diuell but only the d●●kne●●e o● this world Such men as are blinde through ignorance and wicked through corruption within and without 2 Cor. 4.4 1 Ioh. 3.8 Eph. 2.2 2 Doct. The diuels dominion is ouer blinde and sinfull men The former resist him not but doe ignorantly fo●low him not s●●ing indeed what he is The other thi●k his gou●rnmēt is pleasant so beleeue not whatso●uer is spoken of the diu●ll The ignorant know not what a blessed cōfortable thing it is to be the Lords subiects The wicked they rebell against him Vse For tryall whether we be vnder the gouernment of the diuell or no which wee are if wee ●oue and lye in darknesse Iohn 3.19 2 For direction how we may come from vnder his power and dominion namely by comming forth from darknesse into light Col. 12.13 Luk. 1.79 Acts 26.18 3 For consolation to such as haue euidence in their owne soules that they are light in the Lord because they are freed from the power of the diuell And let such carry themselues as children of the light So much of their dominion 2 The second thing whereby our spirituall enemies are described is their Nature In that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirituall things Doct. The diuels the enemies of our soules are of a spirituall substance for they still retaine the same substance in which they were created that they might beare the punishment of their sinne in the same nature that they sinned and that they are spirituall substances and beings of themselues appeares also by their power their offices their place their punishment which they endure Which 1 Note against those them to be but qualities and affections rising from vs. A conceit both erro●ious and dangerous extenuating the terrour that ought to be had of the diuell and so causing security 2 It greatly aggrauates the cunning of them in these respects 1 Being spirits they are inuisible and cannot be seene by flesh and blood and such likewise are their assaults so that w●e fight against them as blinde men against seeing wee cannot tell where and how they strike c. which is a great disaduantage 2 Being spirits they can be in euery plac● with vs knowing our actions and words and g●ssing at our thoughts which is a great aduantage to them as if one enemie should know the counsels of anoth●r as 2 Kings 6.12 3 Being spirits there is no bodily thing that ca● hind●r them in their enterprizes they can passe ouer and thorow all things And hence is their vnconc●iueable swiftnesse in their passage from place to place as swift as lightning or as our eyesight This