Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	action_n	good_a	will_n	1,601	5	6.4879	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89503	A practical commentary, or An exposition with notes on the Epistle of Jude. Delivered (for the most part) in sundry weekly lectures at Stoke-Newington in Middlesex. By Thomas Manton, B.D. and minister of Covent-Garden.	Manton, Thomas, 1620-1677.	1657 (1657)	Wing M530; Thomason E930_1; ESTC R202855	471,190	600

displayed by these tumults c. 2. It checketh fear 't is all in the hands of a good God as God tryeth you to see what you will do so you must wait upon God to see what he will do let him alone in and by all he will bring forth his work in due time 3. It sheweth their wickedness that take occasion to turn Atheists from the multitude or errours when the Church is rent into so many factions men foolish as if there were no God and the whole Gospel were but an imposture and well devised Fable that 's the reason why Christ prayeth John 17 Let them be perfect in one that the world may know that thou hast sent me i. e. that they might not suspect me for an imposture usually we find that thoughts of Atheism are wont to haunt us upon these occasions but there is little reason for it for all these things are fore-known by God f●re-told by God They must be 1 Cor. 11. 19. Mat. 24. 6. And never is there so much of God and of the Beauty of Truth discovered as when errours abound so that if there were not errours there would be more cause of suspition where all things run with a smooth and full consent and were never questioned then the strength and worth of them is not tryed But the words of the Lord are pure words as Silver tryed in a Furnace of earth purified seven times thou shalt keep them O Lord thou shalt preserve them from this generation Psal 12. 6. 7. 4. 'T is a ground of Prayer in times of delusion Lord this was ordained by thee in wisdome let us discern the glory in it and by it more and more the Church argueth that there was not onely Pilates malice and Herods malice but Gods hand and Counsel in the crucifixion of Christ Acts 4. 28. to do whatsoever thy Hand and Counsel determined before to be done Lord we know there is thy Counsel in it and thy Counsel still tendeth to good c. God loveth to be owned in every Providence and to be intreated to fulfil his own Decrees 5. It informeth us what a foolish madness it is to think that God seeth not the sin which we secretly commit surely he seeth it for he foresaw it before it was committed Yea from all Eternity So much for the first Point the next is That from all Eternity some were decreed by their sins to come unto judgement or condemnation Because this is one of the Texts which Divines bring to prove the general Doctrine of Reprobation I shall here take occasion 1. To open this Doctrine 2. To prove it 3. To vindicate it 4. To apply it In the First you will understand the Nature In the Second the Reasons In the Third the Righteousness In the Fourth the profit of this Decree 1. I shall open the Nature of it in several propositions 1. 'T is an Eternal Decree Gods Internal Acts are the same with his Essence and therefore before all time as beleevers are Elected before all worlds Eph. 1. 4. so are sinners reprobated they are both in time and order before ever the creature was Rom. 9. 11. Before the Creatures had done either good or evil it was said Jacob have I loved and Esau have I hated Election and Reprobation are not a thing of yesterday and subsequent to the Acts of the creature but from all Eternity 2. There is a Decree and preordination not onely a naked fore-sight of those that perish Some Lutherans say that Praedestination is proper onely to the Elect but as to the Reprobate there is onely a praescience or naked foreknowledge no Preordination least they should make God the Author of the creatures sin and ruin but these men fear where no fear is the Scriptures shew that the greatest evil that ever was did not onely fall under the Fore-knowledge but determinate Counsel of God Acts 2. 23. 't was not onely fore-known but unchangeably ordained and determined 3. This Decree of God is founded in his own good will and pleasure for there being nothing higher and greater then God 't is a great errour to suppose a cause of his will either before it above it or without it Gods actions do all begin in himself and his Will is the supream Reason Mat. 11. 26 Even so Father because it seemed good in thy sight Jesus Christ would give no other reason why the Gospel was hidden from the wise and prudent and revealed unto Babes we are often disputing why of two men that are equal in misery the one should be taken the other left why the Lord will shew mercy to some that are no less unworthy then others but when we have all done we must meerly rest in the Will and good Pleasure of God Even so Father c. See Rom. 9. 18. He hath mercy on whom he will have mercy and whom he will he hardeneth 't is not from the fore-sight of our wills receiving or rejecting grace proposed for then mans will would be made a superiour cause to an act in God 4. In this matter of Reprobation Preterition and Praedamnation must be carefully distinguished look as in Election God hath declared to bestow first grace and then glory to the Decree of giving grace preterition is opposed to the Decree of giving glory ●rdination unto judgement now Gods Preterition or passing by is meerly and barely from the good pleasure of God But Praedamnation presupposeth consideration of the creatures sin both these parts of the Decree are clearly set down in the word Preterition or passing by Rev. 17. 8. Whose names were not written in the Book ●f life from the foundation of the world so again Rev. 13. 11. In other places you have Predamnation expressed as 1 ●hes 5. 8. appointed unto wrath and here ordained to this judgement 5. Those who are passed by or not written in Gods Book never attain to saving grace 't is not given to them Mat. 13 11. To them it is given to know the mysteries of the Kingdom but to you it is not given Yea it is said to be hidden from them Mat. 11. 26. they may have common gifts or be under such a common work of the Spirit as leaveth them without excuse but because the Lord hath passed them by effectual grace is not given to them without which they cannot beleeve and be saved John 10. 26. Ye beleeve not because ye are not of my sheep that is not elected of my Father saving grace runneth in the Channel of Election so Acts 13. 48. as many as were ordained to eternal life beleeved Gods special gifts are dispensed according to his Decrees 6. Men being left of God and destitute of saving grace freely and of their own accord fall into such sins as render them obnoxious to the just wrath and vengeance of God Rom. 11. 7. The Election hath obtained and the rest were hardened freely and of their own accord they turned all things to their own judgement

strictness Col. 2. 18. Which things have a shew of wisdom and neglect of the body rigorous observances and outward mortifications as the Papists do 2. Special meekness Ravening Wolves in sheeps clothing Mat 7. 15. as if they were all for love and kindness Absalom stole away the peoples hearts by this artifice 2 Sam. 15. 2. 3. Higher Gospel strain● therefore doth Paul speak so much against the other Gospel Gal. 1. 3. and the other Jesus 2 Cor. 11. 4. namely such an one as they had set up 4. Self-denyal as some false Teachers at Corinth would take no maintenance to disgrace Paul see 2 Cor. 11. 12 c. this was their glorying that they would preach freely and whereas they contributed to the relief of Paul to them it needed not 5. Greater learning and notions of a newer and more sublime strain Oppositions of science falsly so called 1 Tim. 6. 20. Platonick speculations ungrounded subtleties 6. Greater favour and liberty to Nature They promise liberty and allure through the lusts of the flesh 2 Pet. 2. 18. representing the faithful Ministers of Christ as envying the contentment of your natures and burdening you with exactions too rigorous therefore the Apostle saith I am afraid lest any through subtilty beguile you as the Devil did Eve 2 Cor. 11. 3. How was that I answer By insinuating a kind of envy in God as if he did begrudg them the perfection and freedom of their natures Gen. 3. 5. God knoweth that your eyes shall be opened c. So they think others are too strict and lay too many restraints upon your carnal desires and by this means allure many loose and unstable Souls 7. Many times pretending the defence of that Truth which they secretly impugn as Pelagius talked altogether of grace and Faustus Rhegiensis pretending to oppose the Pelagians did but more covertly own their Cause Uses of this Point are divers 1. For Information it sheweth us the Reason why we cannot set down the precise beginnings of Errors because they are privily brought in Mystery is written in the Whores forehead The leak is not espyed many times though the ship be ready to sink The originals of Heresie are like the Fountain of Nile obscure and hidden a man may lose himself in the Labyrinth of Antiquity before he can find them out The Roman Apostacy is a Mystery of Iniquity that stole into the Church disguised and by degrees So that the beginning of it is not so easily stated as of other heresies that are full grown at their first appearance 2. It informeth us of the odiousness of Error it dareth not appear in its own colours nor be seen in its own face therefore Satan when he would set any Error on foot he maketh choice of the most sub●il instruments that they may put a varnish upon it as when he tempted Eve he made use of the Serpent the most subtil of all the beasts of the field Gen. 3. 1. whereas the Lord chooseth the plainest instruments and hath commanded them to use all simplicity and godly conversation 2 Cor. 1. 12. for Truth is so lovely in it self that it needeth no borrowed colours 3. It informeth us what reason those that are over you in the Lord have to press you to Caution excuse their holy jealousie 2 Cor. 11. 3. all is but need we must bark when we see a Wolf though in a sheeps garment our silence and negligence doth but give them an advantage Whilest the husbandman slept the enemy came and sowed tares Mat. 13. 35. 4. It presseth you to skill and watchfulness you had need be sound in the faith that you may discern between good and evil yea to have your senses exercised Heb. 5. ult A soft credulity is soon abused Prov. 15. The simple beleeveth every word There is no reason but knowledg should cost us pains as well as gracious conversation 'T is a matter of great skill to be a through Christian there is a great deal of Sophistry and cunning abroad if you follow the cry you are in danger of engaging in a confederacy against God if you stick to received Customs there may be Error there too if you run after every Novellist on the other hand you will soon be led into the bogs of Error and Prophaneness therefore go to him for direction that hath the treasures of wisdom and knowledg But you need not only skill but care and watchfulness 'T is not good to drink too freely of suspected Fountains let not your affections surprize your judgment we admire the persons the gifts and so easily swallow the doctrine Try the spirits 1 Joh 4. 1. 1 Thes 5. 2● When there is counterfeit gold abroad we use the Touchstone Truth loseth nothing by being tryed and you lose nothing for then your affections are better grounded Prove all things no man is infallible an implicite faith begets but a fond affection Secondly These Seducers are described by their condition before God who were before of old ordained to this condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old that is from all Eternity for so the matter here spoken of imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate it before ordained but the word signifieth written as in a Book 't is usual in Scripture to compare Gods Decrees to a Book as Christ alledging Gods Decree for his mission into the World saith Psal 40. 8. In the volume of thy Book 't is written of me The meaning of the metaphor is to shew that these Decrees are as certain and determinate as if he had a Book wherein to write them Now these are said to be written before of old to shew that though they crept in unawares as to the Church yet not as to God they fell under the notice of his Decrees before ever they acted in this evil way 'T is further added that they were ordained or written down in Gods Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for judgment or condemnation the word is indifferent to either sence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus it is to be taken here for condemnation appeareth by that place of Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnable heresies 2 Pet. 2. 1. and vers 3. Whose damnation of a long time slumbereth not as he saith here of old ordained to this judgment The meaning of the whole is that they were such as were left to themselves to bring upon themselves by their own sins and errors a just condemnation That the object of the divine Decrees are not only mens ways but mens persons He doth not only say that their condemnation was pre-ordained but they also were ordained of old to this condemnation I observe this because many say that Gods Decrees do only respect actions and the events we see they respect persons also we have no cause to mince matters when the Scriptures speak up to the point so fully and roundly Again from that ordained or

and ruine so Rev. 13. 11. The dwellers on earth did worship the whore whose names were not written in the Book of life that is they turned aside to Antichristian defilements and pollutions 7. Gods Decree concerning such persons is immutable it is not rescinded and disannuled but is fully executed and accomplished in the damnation of the sinner the Lords Counsels are all unchangeable both as to Election 2 Tim. 2. 18. Heb. 6. 17. and as to Reprobation no Reprobate can be an Elect person nor an Elect person a Reprobate Job 12. 14. He shutteth up a man and there can be no opening and Job 22. 13. He is in one minde who can turne him In Gods Books there is no putting in and crosing out of names but as the number of the Elect is definite and certain they cannot be more and they cannot be less so also of the Reprobate 8. This Eternal Irrevocable purpose of God of leaving sinners to themselves that by their sins they may come to judgement is for Gods glory Rom. 9. 22. What if God willing to shew his warth and to makd his power known endured with much long suffering the vessels fitted to destruction All Gods Decrees Works Providences tend to the further discovery of himself in the eye of the creatures 2ly Let me prove that there is such a Decree by Scriptures for reason here hath no place take here three that are most full the first is 1 Thes 5. 9. God hath not appointed us to wrath but to obtain salvation by Jesus Christ which plainly implyeth that some are appointed unto wrath The second is 1 Pet. 2. 8. where the Apostle speaketh of some that were disobedient and refused Christ whereunto also they were appointed The third place is Prov. 16. 4. God made all things for himself and the wicked for the day of evil the drift of that place is to shew that both Creation and Predestination were for Gods glory and he instanceth in that part of predestination which concerneth the wicked because it is hardest to be digested and beleeved But now for the Reasons why God hath chosen some and appointed others by sin to come unto judgement I can onely tell you that Gods judgements are past finding out Rom. 11. 33. We must admire we cannot search them to the bottom so far as God hath revealed his Will we may clearly judge that 't is for the discovery of his Justice and Mercy neither of which could have been discovered to the world with that advantage had it not been for his double Decree of God to save some and leave others to their own ruin if grace were given to all how should the word know that God were free again if all were pardoned how should the world know that God were just in Election God discovereth the freeness of his grace Eph. 1. 6. 't is love that we injoy grace elective love that we enjoy it alone In Reprobation God discovereth his Soveraignty and by it the security of his justice and power of his wrath Rom. 9. 22. in chusing one and leaving another there God discovereth his Liberty and that he doth not act out of servile necessity and his severity in the eternal pains of them that perish in their sins 3. Let me vindicate this Doctrine which in the eyes of some seemeth to blemish the Justice of God to infringe the comfort of man Yea to abolish the duty of man therefore it needeth a little cleering reason cannot easily digest this strong meat partly because we are apt to reprehend what cannot comprehend partly because this Doctrine checketh carnal ease and security which is usually fed with a general hope and presumption That the God that made us will save us that he will not damne his creatures but is merciful to all c. now this awakeneth us when we hear that grace floweth in a narrower Channel partly because aspiring man is loath to submit to this absolute Lordship and Soveraignity of God that he should dispose of his creatures according to his own pleasure our ambition is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lords of our selves Man that would be as God taketh it ill to be as a beast made to be taken and destroyed Upon all these prejudices man is loath to receive this Doctrine therefore it needeth to be cleered 1. In regard of God that you may not pollute and stain his excellency with impure and prejudicial thoughts you will say is God just that onely upon his will and pleasure ordaineth his creatures to condemnation hath not the Reprobates cause to complain if he hath passed a Decree upon which their condemnation doth infallibly follow I answer 1. our understandings are not the measure of Gods Justice but his own will things may be just though the reasons of them do not appear to us humane reason groweth giddy by peeping into the deep of Gods Decrees our worke is not to dispute but wonder Gods freedom is a riddle to reason because though we will not be bound to Laws yet we are willing God should be bound Gods Actions must not be measured by any external rule things are good because God willeth them for his Will is Justice it self 2. The Electing of some and passing by of others is not an Act of Justice but dominion for he doth not act here as a Judge but as a Lord 't is a matter of favour not of right and wrong condemnation of a man for sin or punishing a man for sin is act of Justice but to have mercy or not to have mercy that dependeth meerly upon Gods will otherwise it would follow that God were a debtor unto man Justice supposeth debt or something due no wrong is done them in not giving grace the Elect can speak of undeserved grace and the Reprobate of deserved punishment when we are not bound to do good if we act according to pleasure there is no injury as in invitations preferments and all acts of favour we cannot endure that a right should be challenged the good man in the Parable pleaded I may do with mine own as it pleaseth me Mat. 20. 15. The Lord may justly challenge grace as his own and therefore leave him to his pleasure in the distribution for he is bound to none 3. Gods not giving grace to the Reprobate is not their sin but their misery Preterition made them miserable but not sinful it doth not infer a Coaction and compulsion to sin sin followeth upon it not as an effect but a consequent as upon the absent of the Sun darkness doth necessarily follow and yet the Sun is not the cause of darkness In grace God purposeth God worketh in sin God ordereth the sin and maketh use of it to the glory of his Justice but man sinneth freely the water while it runneth its own course serveth the end of the Lord of the Soyl in driving Mils and bringing fish into his Ponds and overflowing his Meadows c. So God causeth not sin