Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	authority_n	church_n	scripture_n	3,566	5	6.5669	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09977	Life eternall or, A treatise of the knowledge of the divine essence and attributes Delivered in XVIII. sermons. By the late faithfull and worthy minister of Iesus Christ, Iohn Preston, D. in Divinity, chaplaine in ordinary to his Majestie, master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolns Inne.	Preston, John, 1587-1628.; Ball, Thomas, 1589 or 90-1659.; Goodwin, Thomas, 1600-1680.	1631 (1631)	STC 20231; ESTC S115069	220,964	434

have from Heathen men Quest. But this Question may now be made How should we know that these bookes which wee have as written by Moses that these are they that there is no alteration in them or supposititious prophecies put in Answ. You have the Iewes agreeing with the Christians who were enemies and the Iewes kept it exactly yet theirs agree with ours Object But how should we know that the Iewes are true Answ. They have testimony from the Samaritans and they were enemies to the Iewes and there being once a rent made were never reconciled againe yet in the Samaritan Bible there is no difference at all to any purpose Now adde to this the testimony of the Churches from Christs time downward still it hath continued so as in Eusebius and Baronius you shall see plentifull testimonies thereof The third Argument is from the Scriptures themselves if you consider but these three things 1 The majestie and plainnesse of the stile and the manner of the expressions a meere relation and no more In the beginning was the Word c. Where doth any booke expresse it selfe in a manner in the relation of any stories So as that it carries evidence from God so that Iunius reading the first Chapter of Iohn was stricken with an amazement by a kinde of divine and stupendious authoritie and so he was converted from Atheisme as himselfe said in his life 2 If you consider the purity of the doctrine If a man would deceive the world then the things that he teaches must needs be to please men but the Scripture is quite contrary it ties men to strict rules and therefore see how it is etertained and how hard it is for men to keepe it in the purity of the doctrine which is an argument it came from God If the Scriptures were delivered by men then either by good men or by bad if by holy men then they would speake the truth and not lye if by bad men then they would never have set downe such strict rules of doctrine that they must live by and which condemne themselves 3 Consider the an●●quitie of them they were before all other Heathen stories which will answer an objection namely why there is no more testimony from them of the Scriptures The answer is that when Scriptures ended their writings did but begin there being little use and trading of learning in those dayes but it seemes the Grecians were the first or rather the Chaldees but there were not so many bookes written then as afterward Now when all these things are considered we are brought to beleeve the Scriptures are the Word of God and you finde this in the Scriptures that there is a God that made Heaven and Earth then this begets faith and so By faith we beleeve as here saith the Apostle that there is one GOD. I confesse all this which hath beene said is not enough unlesse God infuseth an inward light by his Spirit to worke this faith but yet there is enough left in the Scriptures to give evidence of themselves THE FOVRTH SERMON HEBREWES 11.6 He that commeth to God must beleeve that God is c. THere is one reason more remains that is from the testimony of the Church doubtlesse it is an argument of great strength That so many generations since CHRISTS time and before have from hand to hand delivered it unto us and that so many holy men as the Martyrs were and as the Fathers were when they lived that these all gave testimony to this Scripture in all ages But yet we will adde something to it because the Papists have abused this and say they would have the truth of the Scriptures to depend upon the authority of the Church and not so much upon the testimony it hath received from all ages and generations they would have it to be such a testimony as the present Church gives of it because say they that can erre in nothing therefore not in this and therefore they say This is the Bible and the very Dictate of the Pope in cathedrâ with his Councell some say makes it so and you must receive it for Scripture upon this ground without any further inquiry But with us who doe not receive that conclusion that the Church cannot erre it is out of question that the Scripture doth not depend on the authoritie of the Church But yet we will give you this reason against it Aske that Church that Synod of men what is that which makes the Church to beleeve that the Scripture is the Word of God Surely they will give the same answer that we shall deliver vnto you that it could be nothing else but the Scripture it selfe which therefore must needs be of greater authoritie than the Church it selfe for the declaration of themselves and the Scriptures manifestation of this argument be of more force than the authority of the Church as the cause hath much more strength than the effect Againe the Church hath no authoritie to judge of the Scripture till it be knowne to be the Church which cannot be but by the Scripture Moreover the Scripture hath a testimony more ancient than the authoritie of the Church and therefore cannot receive its authoritie from any the Scripture being the first truth it cannot be proved by any other it is the confession of their owne Writers that Theologia non est argumentativa Theologie is not argumentative to prove its owne principles but only our deductions out of it As also they say we cannot prove the Scriptures probando sed solvendo by answering and resolving objections made against it In all other things you see it is so as the Standard that being the rule of all cannot be knowne but by it selfe the Sunne that shewes light to all things else cannot be knowne by any other light but its owne so the Scripture that is the ground of all other truths cannot be knowne but by the evidence of those truths that it carries in it selfe We have onely this word to be added more concerning the Scriptures You shall observe this difference betweene the Writings of the Scripture that were written by holy men inspired by the Holy Ghost and all mens Writings in the world In mens Writings you shall see that men are praised and extolled something spoken of their wisdome and of their courage and what acts they have done there is no story of any man but you shall finde something of his praise in it but you shall finde the quite contrary in the Booke of God there is nothing given to men but all to God himselfe as Moses David Paul and all the Worthies in the Scripture you shall finde nothing given to them But of David it is said that he walked wisely because the LORD was with him it was not his owne strength so when they had any victory it was not through their owne courage or stratagems that they used but the LORD did give their enemies into

further it is because the matter will not permit him If you give him clay and straw hee can make bricke but if you give him nothing hee can doe nothing so if you give him timber he can make an house but if you give him none of these hee can doe nothing But suppose now there was such an architectour such a builder that if he did but imagine the modell or frame of an house in his minde hee could set it up of nothing or make materialls at his pleasure hee could make it as bigge as he could conceive it then also he could make as many houses as hee could thinke of and in as great and large a manner as hee could conceive if there were such a one there would bee no restraint to him Now the Lord is such a builder whatsoever he conceives he can make it without any thing as he did the heavens and the earth and therefore there is no restraint in his power as there is in the creature Fourthly consider that the Attributes of God are equall and needes must be so because every Attribute is his essence and wee doe but distinguish then in our understanding his omnipotencie is but the active power his wll the commanding and his understanding the directing we distinguish them thus But in him they are all one Hence I reason thus the wisedome of GOD the largenesse and infinitenesse of his understanding and knowledge what is it not able to conceive You know men are able to thinke much and Angells more than men but GOD is able to conceive infinitely beyond them For his thoughts are above ours as the heavens are above the earth Now whatsoever hee can conceive his power is able to act it In man it is not so he imagines and wills many things but his power falls short because his faculties are not as large as the object but God can imagine infinitely and his power is as large and infinite as his wisedome therefore he must be able to doe things that are infinite So Psa 135. He doth whatsoever he will to shew that his power is as large as his will which cannot bee said of any creature Consider these things for when you are in distresse and put to it you shall find need of them to perswade you that God is Allmighty Now I come to answer the objections which are made against this which are these Object 1 First why doth GOD produce no infinite thing no infinite effect All his effects are finite therefore we cannot see by any thing hee doth that he is omnipotent Answ. It is true in naturall causes and such causes as produce things onely like to themselves which are called univocall causes but I will not trouble you with that distinction there the cause goes not beyond the effect as fire begets fire and it cannot but beget it and it cannot goe beyond it for it is a naturall cause and produceth effects like to it selfe So a Lion begets a Lion because it is a naturall cause But there are causes wherein it is not so wherein you must not say that there is no such effect and therefore the cause doth not goe beyond it that is in voluntary causes wherein the cause not worke necessarily but by the liberty of his will and he may be able to doe much more than he doth Object 2 2. There are some things which GOD cannot doe as things that are past and have beene hee cannot cause them not to have beene c. Answ. The reason why GOD cannot doe these things is not because there is a restraint of his power but because the things are not possible to be done because he cannot make truth to be falshood or things that are not to be whatsoever implies a contradiction he cannot doe and the reason is because the things are not to be done But in things simply possible therein consists his omnipotence as when it is not contrary to the nature of the thing as when the praedicate is not repugnant to the nature and essence of the subject as a Lyon being a Lyon cannot be a man this is a thing that cannot be done therefore it is no impeachment to his omnipotence not to doe it Object 3 3. God cannot sinne GOD cannot deny himselfe he cannot lye c. Answ. We need not answer this for even for this cause he is omnipotent because hee cannot doe these things As if I should say the Sunne is full of light it cannot be darke These are the expressions which the Scripture useth as Tit. 1.2 God cannot lie and 2 Tim. 2.13 God cannot deny himselfe FINIS THE EIGHTEENTH SERMON EXOD. 3.13 14. And Moses said unto God Behold when I come unto the children of Israel and shall say unto them the God of your fathers hath sent mee unto you and they shall say unto me what is his name what shall I say unto them And God said unto Moses I AM THAT I AM c. Object 4 IF GOD produceth no infinite effect and yet is infinite in power that power which being never brought into act is in vaine Answ. 1 To this I answer that it is true when any power is appointed and destinated to any act it is so farre in vaine as it doth not attaine to that end and act as bread is appointed to nourish if it doth not it is not fit for the end to which it is made and so in vaine I may say the same of every thing else But that is not the end of Gods power to bring forth any effect answerable to it selfe for his power to speake properly hath no end but all things are made for it In other things the cause is proportionable for its end but he himselfe is the cause of all other things all that he doth is for himselfe and therefore though hee doth not produce any such effect yet his power is infinite Secondly when there is a repugnancy in the nature of the thing it is no shortening or limitation of his power Now a creature if it be a creature must be finite And the Lord can doe what may be done but to make a creature infinite is a contradiction And therefore if hee doe not doe it it is not because hee cannot but because the thing it selfe cannot bee done Wee now come to the application of this point Vse 1 If GOD be Almighty then let all those that are in covenant with God and that have interest in him that can say they are the Lords and the Lord is theirs let them excedingly rejoyce in this that they have an Almighty God for their God To have a friend that is able to doe all things as we tolde you before he is every where present it is a great benefit to have a friend in Court in Country a friend beyond the seas if you shall have occasion to bee banished thither but if you adde this hee is able to doe whatsoever he will it will adde much to our comfort

his workes Part. 2 Pag. 129 World World the dissolution of it proved Part. 1 Pag. 31 World why we are sent into it Part. 1 Pag. 168 World God without it as well as in it Part. 2 Pag. 148 God able to make other worlds 1.149 Worship see Spirit Christ. Worth VVant of worth in us must not discourage us from comming to God Part. 1 Pag. 125 FJNJS ERRATA Part. 1. Page 50 line 2 blot out all p 53 l 17 for nicurus read Nisurus p 56 l 15 r in such a manner p 59 l 27 for this argument r themselves p 62 l 21 blot out ●ven p 6● l. 18 for where r when p. 71 l 28 for the r this p 80 l 10 blot out but p 86 l 9 for device r Divines p 87 l 8 for Esay's r Asa's p 88 l ●4 for head r hand p 97 l 28 for place r phras● p 108 l 5 blot out upon p 109 l 9 for at r ●o p 121 l. 25 for you r them p 128 l. 12 for Isay 56 17 r. Deut. 6 24 p. 129 l 1 for in r ●t l 10 for for that r such in the margent for entitling r exalting p 143 l. 15 for and r as p. 145 l 3 for filled r fitted p 149 l. 17 for all r. ought p. 150. l. ult for measure r manner p 164 l 16 for dlace rplace p 165 l 26 for behold r. beloved p. 167 l. 10 blot out and no more p 173 l 30 begin Vse 5 at Seeing God c. Part. 2. Page 21. line ult read to the nature of a spirit p 42 l ● r. were no God p 44 l 11 for out of a conceit r. without deceit p. 50 l. 19 for some r something p 53 l. 22 for or r and p 62 l 29 for miscarriage r. dissembling p. 65 l 12 for thing r. meanes p 72 l. 12 for will not be r. is not p 76 l 13 for seemes r is sayd p 80 l. 18 for eternity r tymes p 105 l 22 r it hath it p 118 l 116 for nothing r no other desire p 119 l 6 for caseth r causeth p 120 l 8 for suspect r expect p 122 l 1 for all this while r otherwise p 12● l 29 r of the maker p 123 l 7 for handles r did handle p 133 l 3 for feares r favours p 138 l 3 for if God was great r though God were great p 142 l ●2 for losse r enduring p 144 l 15 for an ordinate r coordinate p 147 l 14 r infinitenesse of c p 148 l 24 for quality r quantity p 149 l 24 for and r or p 151 l 24 for governours r go●●●nment p 1●4 l 10 for need r reason p 169 l 7 for a glasse r of glase p 170. l 14 r no man p 1●0 l 22 for then r them p 181 l 5 for as large as the obiect r of equall largenes p. 182 l ● for not worke r doth not worke p 186 l 9 for proportionable for its end r ap●o●●t●d for the effect as its end p 195 l 14 for man r many p 1●8 l 17 for his power is r it is p 201 l 18 for as it r as if it p. 203 l. 14 for is farre better than to indure r. will farre exceed the enduring What Theologie is 1 Cor. 2.13 2 Tim. 1.13 Theologie wherein it differs from other Sciences Arts why invented Parts of Theologie 1 Concerning God 2. Things 1 That God is 2 What God is Rom. 1.20 Acts 17. Acts 14.17 Difference in points of Theologie 1 That there is a God See the sensible Demonstration of the Deitie in the beginning The consideration of the originall of all things proved 1 By the making of man That man was made Psal. 94.9 Because else the creatures should be Gods Else the creatures should be without Causes All creatures have an end When a man maketh himselfe his end he destroyeth himselfe Else where be any monuments of times before those mentioned the Scriptures That there is a God proved by the Law written in mens hearts Rom. 1 1● The same truth is proved by the soule of man Gen. 9.6 The second way to prove that God is is by faith To strengthen this principle that there is a God more in our hearts Hebr. 11.27 Ier. 23.24 Two kindes of Atheisme Isai. 51.12 13 14. Iob 22. Draw such consequences as may arise from such a conclusion 2 Pet 3.4 Verse 5. Vers. 6. Ezek. 1. Eccles. 9.11 Eccles. 10. Iames 1.2 3. Luke 16. The second sort of arguments How this is proved by Faith Three wayes whereby Faith gathers that the Scriptures are true and consequently that there is a God that made the World Proofes that Moses and other Pen-men of Scripture spake by the Holy Ghost The miracles which were 1 Visible 2 Reall Exod. 19. The prophecies which were Esay 41.22 23. 1 Particular 2 Perspicuous 3 Limited to a set time Exod. 12. 1 King 16. ult 1 King 13.1 2 3. Arg. 2. The testimonies that are given to the Scriptures by adversaries The exact Chronologie in the Scriptures Arg. 3. From the Scriptures themselves 1 Their majestie 2 Puritie 3 Antiquity The fourth argument from the testimony of the Church A difference betweene the Writings of the Pen-men of Scripture and other holy men Vse To confirme our faith in this first principle For two reasons Reason 1. Because there is a great difference betweene common faith and that of the elect in these principles Diff. 1. Diff. 2. Diff. 3. Diff. 4. Motive 2. Because these principles have a great influence into mens lives Hebr. 11.6 Esay 52. 1. Meanes To confirme our faith in these principles 1 Search and examine them to the full 2 Meanes Prayer 3 Meanes Acquaint thy selfe with the Word more and more Rom. 10. Colos. 3.16 Converse with faithfull men 4 Meanes Act. 14.1 3 Effects of a firme assent to these principles The third Argument to prove that God is There is no other God besides him Esay 45.22 Doctr. Proved by the greatnesse of his Majestie and workes Esay 46.5 Psal. 86.8 Esay 40.15 16. Vers. 25. Vers. 12. Vers. 18. All other gods are but new He from everlasting Esay 41.4 and 44.6 and 43.10 He onely knowes things to come Esa. 41 22 23. and 44.7 8. By the greatnesse of his power and providence working changes in the world Esay 41.23 24. Esay 40.23 24. Psal. 107.33 34. He only the living God other gods but dead Vanities Act 14.15 Psal. 115. 2 More particularly 1 The gods of the Gentiles and their religion was false Rom. 1. 1 Because their gods were men 2 The worst of men 3 They did die The religion of Mahomet is false 1 He gives testimony to the Old and New Testament and yet is contrary to both 2 His new religion wanted miracles to confirme it 3 His Alcoran is barbarous and without sense 4 His doctrine is impure and so his life To beleeve that our God is God alone and to