Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	author_n	sin_n	will_n	1,685	5	6.8791	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07666	A mappe of mans mortalitie Clearely manifesting the originall of death, with the nature, fruits, and effects thereof, both to the vnregenerate, and elect children of God. Diuided into three bookes; and published for the furtherance of the wise in practise, the humbling of the strong in conceit, and for the comfort and confirmation of weake Christians, against the combat of death, that they may wisely and seasonably be prepared against the same. Whereunto are annexed two consolatory sermons, for afflicted Christians, in their greatest conflicts. By Iohn Moore, minister of the word of God, at Shearsbie in Leicester-shire.	Moore, John, d. 1619.	1617 (1617)	STC 18057; ESTC S112851	257,806	358

world euen so long there is betweene them a certaine equalitie in the flesh though alwayes an euident distinction in the spirit So that vntill this mortall body hath put on immortalitie and the spirit of Christ which dwelleth in Gods children hath brought them to God in heauen all discommodities and casualties with Death it selfe must needs be incident to all men alike Besides that our earthly prosperitie so dulleth our spirituall senses and our great imployments in the world so carry away our affections and so hinder the remembrance of our latter end that the greatest men many times both for place and gifts doe mightily forget themselues herein and knowing it to be so haue had their speciall Memorandums I omit to speake of the preparing of their Sepulchres in their life time and the purposed placing of them in their common walkes with their set salutations of some seruant to that purpose Thus most humbly supplicating your Honour to be well pleased with this my honest purpose and christian indeuour in the fauourable acceptance thereof I commend your Honour to the gracious protection and direction of the eternall and euer liuing God who euer guide you with his spirit in all your weighty imployments to his glory and the good of his Church c. From my poore Study at Shearsbie in Leicestershire February 21. 1616. Your Honours in all Christian duties wholy deuoted in the Lord Iesus IOHN MOORE AN ABRIDGEMENT OF THE WHOLE Bookes substance OR A GENERALL TABLE of the principall poynts thereof according to the CHAPTERS and SECTIONS The first BOOKE CHAP. I. GOD in his incomprehensible Wisedome Goodnesse and Loue created man at the first as a Chrystall glasse of his glory and a liuely resemblance in a sort of his Maiestie Section 1. Mans body a briefe map and abridgement of the whole worlds perfection 2. Mans excellency and maiestie in his first Creation ibid. Man in his body resembled his Maker and in his seuerall members expressed the varietie of his perfections 4. The very Pagans admired the portraiture of mans body and preferred it before the worlds curious creation ibid. Man especially in his soule resembled God with the manner how 5. Gods Image in man appeared especially in the regiment of the creatures 6. It consisteth principally in righteousnesse holinesse and knowledge ibid. The Image of God in man is to haue the same Will Knowledge Iudgement and Reason with God in humane and heauenly things in a measure with the reason thereof 7. The difference betwixt the Image and Similitude of a thing 8. Christ is the very ingrauen forme of God and the true patterne and type of our first created image ibid. Reason and Will as two wings to the Soule did at the first guide it aright to God that so it might soare aloft with her affections to heauen and heauenly things 9. The excellent harmony in all the faculties of the Soule before Adams fall with the exquisite reason and knowledge thereof 10. CHAP. II. GOD alone is vnchangeable and all creatures haue their being standing and vpholding by him who onely is Sect. 1. Gods name and nature ibid. Adam was mortall by creation yet had he not sinned he neuer had dyed 2. Man was made of a mutable nature in power of standing and possibilitie of falling 3. The reason why God alone is vnchangeably good and all other creatures subiect to decline ibid. Three things requisite for Adam and the Angels to perseuere in goodnesse 4. Why the good Angels fell not but keepe still their standing ibid. Adam if hee would had grace sufficient to haue kept himselfe from sinne and death illustrated by examples 5 6. Adam could fall of himselfe but hee could not stand or rise againe with the vse thereof 7. Why man was made of a changeable nature 8. Man was subiect to death by nature but not of necessitie with the reason 9. CHAP. III. SAthan enuying at mans glorious estate laboured by temptations to supplant him and so preuailed Sect. 1. The manner and degrees of Sathans proceeding 2. Adam by yeelding procured his fall and so sold himselfe to Sinne and Sathan to the iust destruction of himselfe and all his seede ibid. The greatnesse of Adams sinne and the equitie of Gods Iustice in the manner of punishment 3. See the further inlargement of Adams rebellion by the degrees thereof 5. God not onely commanded his obedience but threatned his rebellion 6. Adam by his fall lost Gods Image and contemning life hee found out death ibid. The cursed fruits and effects of his fall 7. Adam procured the practise of euill before he could attaine to the knowledge thereof 8. In searching for knowledge he met with error and blindnesse both of soule and body ibid. Originall sinne as a pestilent poyson infected euery part of man 9. It is deriued from Adam by propagation and by imitation confirmed and multiplyed in all mankinde ibid. The fruits and effects of originall sinne ibid. It maketh man more degenerate then all the rest of the creatures 10. Mighty is the power and raging is the strength of originall sinne ibid. Though sinne be the greatest bondage yet wee are willingly led to the practise and obedience thereof 11. Sinne breedeth in our hearts as wormes in the wood ibid. Concupiscence the fruit of Adams transgression is the Tyrant of the flesh the Law of the members the nourishment of Sinne the feeblenesse of Nature and food of Death 12. Before wee can sinne we are lincked to sinne and before wee offend we are bound with offence ibid. CHAP. IIII. THough the cause of death be iust yet the originall thereof seemeth doubtfull Sect. 1. God is not the author of Death with the reasons why 2. The Diuell is the author of Death proued at large 3. Sathan was created an Angelicall Spirit by sinne hee made himselfe a Diuell and falling from God hee fell from goodnesse 4. Causa causae est causa causali Sathan being the cause of Sinne caused Death ibid. Man and Diuell are partners in Sinne and so in Death 5. Sathan tempted and man consented ibid. The Diuell is not the absolute cause of Sinne and Death with the reasons why 6. Sollicite he may to sinne but force he cannot ibid. Man by nature might haue declined and should in himselfe haue had the cause of sinne and so of death 7. Death hath no proper efficient cause but rather deficient 8. It is a priuation of life onely hauing a name and no nature and substance with the vse thereof ibid. Sect 9. Adams sinne was hereditary to his posteritie and so the punishment proued at large from 10. to 13. The naturall condition of mans soule by originall sinne 13. Though in the iust iudgement of God mens soules be defiled with sinne being ioyned to their bodies yet it is not of compulsion 14. God doth incline the wils of men eyther to good or euill according to his mercy and their iust deserts 16. The children of the regenerate

the flesh the law of the members the nourishment of sinne the feeblenesse of nature and the food of death Oh grieuous necessitie and fearefull state of man before wee can sinne wee are lincked to sinne and before we offend we are bound with offence By one man sinne entered into the world and through sinne death hath gone ouer all Did not our Fathers eate the sowre grapes and are not the teeth of their children set on edge CHAP. IIII. Of the originall and entrance of Death and how iustly it was imposed vpon Adam and all his brood by the propagation of Sinne deriued vnto them THE Nature of man being thus wholly corrupted by Adams sinne Death presently followed him at the heeles to pay him his hyre As Death at first was threatned so speedily vpon his fall was it executed both vpon him and his Yet touching the originall of Death though the cause thereof be iust it seemeth doubtfull from whence it came and what author it had For although the issues thereof be in the hand of God and that it is his handmaide to execute his will as hee also fetters the very Diuels themselues who can doe nothing without him yet all the creatures that God did make were very good and as he is the very goodnesse it selfe so nothing but good proceedes from God Since therefore Death and the Diuell be enemies to God and goodnesse destroyers and corrupters of Nature which he hath made they are none of his creatures hee is neyther their author nor they of his off-spring All things which were made were made by the word and all things which were made by the word were exceeding good Euill then in generall and Death in particular which is euill in it selfe were not made of God and nothing can be good without the soueraigne goodnesse which is God himselfe And whereas good is not there is euill which in effect is nothing else but the priuation of good as death is the want of life and blindnesse the want of sight Lord saith Augustine thou hast not made death neyther hast thou pleasure in the destruction of the liuing therefore suffer not that which thou hast not made to haue dominion ouer me whom thou hast made God made not Death but man after hee fell to sinne receiued the sentence of his disloyaltie and reuolt that he should returne to dust of which he was framed The Diuell hath the power of Death that is hee is the author of Death who by his malicious nature brought it into the world for God made it not neyther hath any delight therein neyther is it good in his eyes nor euer mentioned amongst his workes but from the Diuell and of the Diuell and in the Diuell it beganne and is and abideth and therefore his name is rightly giuen him Abaddon that is a destroyer And as death is of him so for this cause also hee is said to haue the power of it because through his manifold temptations hee maketh men sinne by which Death raigneth For so saith S. Paul of Adam seduced by the Diuell Christ then vanquished him that had the power of Death that is hee abolished sinne and the condemnation of sinne which was the Kingdome of the Diuell and thereby triumphed ouer him For this cause saith S. Iohn the Sonne of God appeared that he might loose the workes of the Deuill that is Sinne and Death which are both of the Diuell for Sinne God condemneth and of Death hee saith I will be thy destruction protesting thereby that hee is author of neyther If God had made Death why did Christ weepe for Lazarus his death for he ought not to mourne for that himselfe had made but by this sorrow hee shewed that those that God had made to liue the Diuell by sinne had made to dye and therefore he raised him from the graue that Sathan might know he should little gaine by mans death I will not the death of a sinner saith the Lord. If God were the author of Death how could hee but be the willer of the same Not God then but the Diuell is the author of Death God made Adam without corruption and created him after his owne Image yet thorow enuy of the Diuell came Death and they that hold of his side proue it so that the Father of Death is the Diuell and as he is euill by nature so likewise is Death in it selfe issuing and proceeding from such a fountaine The Diuell is the author of Sinne and consequently of Death for by Sinne Death entered and Death is the wages thereof Hee that committeth sinne is of the Diuell for the Diuell sinneth from the beginning hee is a murtherer from the beginning hee is both a lyer and the father thereof not by creation but by corruption God made him an Angell hee made himselfe a Diuell so falling from God hee fell from goodnesse and became the father of sinne and wickednes Non stetit in veritate he stood not in the truth Hee that caused Sin caused Death for sinne The third part of the waters became Wormewood and many men dyed of the waters because they were made bitter Bitternes caused death but whence came the bitternesse from the Starre that fell into the waters called by the name of Wormewood And albeit that Death proceeded of the Diuell as wee haue heard yet is it also attributed vnto man himselfe to leaue him inexcusable as plainely appeareth by Paul his comparison betweene Christ and Adam As by the offence of one man saith hee death raigned ouer all and sinne came ouer all to condemnation so by Christ which is one the benefit of grace abounded towards all men to Iustification of life In which Antithesis wee may see Death seazing vpon all men through Adam and that very iustly so that Man and Diuell are partners in sinne and so in death Here two things concurre together the tempter and the obeyer Sathan tempted and man consented He tempted and perswaded of enuy intermingling the matter with belying and slandering of the truth to haue man breake Gods commandement notwithstanding all this Sathan had nothing preuailed had man resisted and not consented to his temptation Therefore wee may conclude that in respect of Sathans enuy lying and other euill attempts tending all to mans destruction hee may be called as hee is indeede the author of death yet in regard of mans consent in transgressing Gods Law Death may duely be imputed to himselfe although there were none other cause for that he was created to the likenesse of God himselfe and flourished with Free-will which as then hee possessed The Diuell then is not the proper and absolute cause of sin because that the nature of the absolute proper cause is such that it going before the effect cannot choose but follow after But it falleth not out so alwayes in man prouoked of the Diuell who

although he continually assaile and most vehemently assault Gods Saints to sin yet sinne doth not alwayes follow his assaults his worke is not euer effectuall For many of Gods Children very mightily resist him being armed with Faith which weapon hee flyeth The Diuell vsed no violence to Christ but onely said Cast thy selfe downe head long that wee may know that Sathan seduceth none but such as obey him assault hee may to euill but compell vs hee cannot if wee resist him so saith Chrisostome They are to be reproued saith Ierome who thinke our thoughts and cogitations to to be sent of Sathan and not to proceede from mans free-will seeing the Diuell may be an inuenter of euill thoughts but not the author The eye neuer offendeth if the minde gouerne the eye Iob therefore saith My heart hath not walked after my eyes The Diuell not by compulsion but by perswasion may moue man to sinne solicite he may but force he cannot Neyther triumpheth he euer more greatly then when man confesseth that hee hath made him sinne so saith Augustine Againe let vs image saith one the Diuell himselfe neuer to haue fallen from God and man as yet to haue stood in his Creation yet man by nature might haue declined and should in himselfe haue had the cause of sinne The reason is this God gaue him Free-will and so left him to himselfe and free it cannot be except hee had choyse of good and euill yet not so vnarmed and naked was hee left but that his Creator gaue him power and strength sufficient to continue if hee would in his vpright estate wherein hee left him howbeit hee trusting too much to himselfe and leauing Gods Law and not vsing but rather abusing the meanes that God had giuen him hee might haue fallen from his Creation and so intangled himselfe in the snare of death and condemnation So that in this supposition the suggestion of the Diuell is not simply the cause of sinne and death the Diuell as yet not falling from God but remayning in his nature an Angell of light Neyther hath hee such power as I haue proued ouer the will of man to bowe it as hee listeth to his purpose Therefore once againe to conclude this poynt not onely the Diuell but euen our first Parents themselues were the first causes of Sinne and so of Death Although indeede to speake properly an euill thing hath no cause efficient but rather deficient And if any man will goe about ouer-curiously to search out the efficient cause of Death it is all one as if a man should labour with his eyes to see darkenesse and bend the sense of his eares to heare silence which since they be of themselues meere priuations haue no essence in nature though existent in some subiect and knowne vnto vs. The sight seeth nothing but bright things and the eare heareth nothing but a noyse of loud things these things are knowne to our senses not by vse but by priuation onely Death is a priuation of life onely hauing a name and no nature or substance God therefore made it not for whatsoeuer hee made had an essence and a kinde of substance Death therefore being nothing but the absence of life as hunger the want of meate thirst of drinke darknesse of light barrennesse of fruit pouerty lacke of riches c. is nothing but in name and so no creature of God The deficient cause therefore of Sinne and Death is the Diuell and Man the Diuell by suggesting Man by obeying both their actions not vrged of God but voluntary of themselues Let this therefore be for our instrustion by the way Whosoeuer committeth sinne is of the Diuell whosoeuer sinneth is the seruant of death neither yet let vs so rage against the diuell as that wee altogether exempt our selues from guilt but rather knowing the readinesse of the diuell in assailing and our owne willingnesse in obeying we ought both to renounce the diuell and forsake our selues and cleaue onely in this extremitie to the Lord. Now how iustly Death was deriued from Adam to all his heires will better appeare by the succeeding inheritance of sinne to all his posteritie and race For God bestowed his gifts and graces vpon Adam vpon condition that hee should conuey them to his seede if hee himselfe by obedience would haue kept them but God meant not to giue them to his posteritie if hee by his rebellion and vnthankfulnesse should rashly loose them as hee did Adam therefore falling from God was iustly depriued of these his graces and gifts and as a iust punishment inflicted vpon his sinne did in equitie also depriue his whole posteritie of the same God could I confesse haue preserued Adams seed from his pollutions but it made more for his glory that it might be knowne what we are by nature and what by Grace Furthermore as in murther when the hand onely striketh the whole man offendeth seeing that the Law seuereth not the parts from the whole so Adams sinne extends it selfe to whole mankinde though all succeeding natures are but part of him For as a Riuer poysoned in the Well-spring or fountaine so was the nature of man altogether corrupted in our first Parents corrupt Parents corrupt Children Hee was no priuate but a publike person and generall head of all mankinde and therefore his sinne was not proper onely to his indiuiduall subiect but reall and hereditary to all his Sonnes the euill and punishment whereof by reason of Nature and Law succeeded by right to all his brood For as the Law of God was giuen to Adam and his heyres euen first and last so was the first breach thereof vniuersall and all in him did plucke and taste the forbidden fruit to their endlesse woe And as wee see many thousand men in a Citie doe make but one Corporation and Societie who all participate in gaine and losse of their Liberties and Freedomes so Adam and all his heyres though in number they passe the Stars of the Skye and in multitude should surmount the very sands of the Sea are still but one and in forfeiture of their priuiledges and freedomes must needes remaine alike Great indeede was that sinne which not onely infected the person but nature it selfe and the whole stocke And as it is most iust with men to disinherit the stained issue of tainted Traitors to King and State so is it iustice with God to be reuenged on Adam and all his sinfull race and to depriue him and his seede of all his natiue vertues which were giuen to him in trust Leprous fathers beget leprous children which are infected by theirs and their owne Leprosie As euery man dieth of his owne disease and yet it may be he had the contagion from another so for Adams sinne as it was imputed vnto vs we die and yet not for Adams sinne alone but for our owne for in vs there is the very matter of corruption It is all one as if