Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	great_a	see_v	4,001	5	3.3205	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77642	Scripture-redemption freed from men's restrictions: being an answer to a book lately published by Mr. William Troughton (who stiles himself a minister of the gospel at Onlep in Leicester-shire) intituled, scripture-redemption restrained and limited: as also the substance of several conferences and disputes had in England, Wales, and Scotland, with Mr. Heath, Mr. Bartley, Mr. Powel, Mr. Sam. Rutherford, and Mr. James Wood, two rectors of the university of S. Andrews, and many others, about the death of our most dear redeemer, and the controversies which are the constant concomitants of it. Together with a brief reply to Mr. Troughton's rayling accusations in his introduction. By J. Brown, sometimes of Orial Coll. in Oxford, afterwards a priest of the Church of England, and vicar of Tenbury in Worcester-shire; but now through mercy a preacher of the faith which once he destroyed.	Browne, James, 1616-1685.	1653 (1653)	Wing B5022B; ESTC R230501	118,497	139

14 15. but all and every man and woman in the world are not the Sheep of Christ therefore he died only for the Sheep I bes●ech the Reader to behold the fallacy of this sophisticall fillogism by a parallell thus out of Gal. 2. 20. Christ loved the Apostle Paul a●d gave himselfe for him but every man and woman in the world is not the Apostle Paul therefore he gave himself only for the Apostle Paul whether this be good Logick let the godly Reader judge yet this is as good as M. Troughtons as any man that is not byassed by partiality may easily discern and of this Nature all his Arguments are if you search them to the bottom But he thinks to help himself by saying that though Christ says not his Seeep only yet he means so and he endeavours to prove his conception by saying that though the Scripture sayes not we are justified only by faith yet it means so I answer the Scripture neither ●ays so nor means so for then all infants must be damn'd which I think M. Tro. will not affirm though I confesse he is very positive in matters of the greatest improbability for all those infants that shall be saved were never justified ●y faith yet justified by the bloud of the Lamb or they shall never enter into life and here let the wise and godly judge whether M. Troughton leaning to his own wisdome and the wisdome which is from above hath not brought in an evidence to prov● his cause that speaks directly against him and for the truth of God and besides I have before shew●d how all are justified sanctified and redeemed and therefore shall here spend the lesse time to answer these reasons which he thinks impregnable though others see they are but ropes of sand But sayes he those that Christ died for shall live eternall life and shall never perish but all men have not eternall life but many shall perish eternally therefore he died not for all I answer first this Sophistry is like all the rest of M. Troughtons reasons and though it be finely span and cunningly woven yet it 's but a spiders web and truth will tear it in pieces for the Scriptures say that they deny the Lord that bought them and bring upon themselves destruction and so thy weak brother perish for whom Christ died 1 Cor. 8. 11. with many other places I know that Christ layed down his life for his sheep and for the Apostle Paul and all the Saints but not as sheep or Saints for no Scripture sayes so but for sinners for the ungodly for the world which are in opposition to sheep and Saints And again as it 's true that he died for the sheep so it is as true that he bought those that do deny him if the Scripture may decide the controversie Secondly I answer such fallacious consequences as these do even strike at the root of the Gospell of Grace and free love of God and quits the divell and all ungodly men of bringing destruction upon themselves and implies that men shall be condemn'd for want of a Redeemer neither will that thred-bare shift that men shall be damned because they fell in Adam serve any mans turn especially M. Tro. who hath acknowledged in his sixth Argument as he calls it that God will not take double payment for the same sin now all must once die by reason of that offence and if after they shall be raised again they shall be damn'd for it again then there is a double punishment inflicted for one offence which God will never do but if it be because Christ never died for them as M. Tro. and thousands of deceived souls seem to say let them produce a text of Scripture or els we shall not believe them if they say for unbelief and disobedience which is most true and sometimes these men will say so then there is a Christ to be believed in and obeyed by them But says M. Tro. There is a higher cause why men believe not to salvation and have not eternall life then the stubbornesse of mens hearts but shews not what only adds ye believe not because ye are not my sheep i. e. saith he in another place because ye are not elected if that be his meaning he hath made the remedy worse then the disease and andeavour'd to help himselfe by a text that speaks truth against errors for Christ doth not say ye believe not because ye are not elected Ioh. 10. 26. but because ye are not my sheep i. e. because ye hear not my voice as you may see in the next verse and I desire to know how men can believe if they hear not his words as they are laid before them seeing as the Apostle sayes faith comes by hearing and hearing by the Word of God Rom. 10. 17. but if he mean the cause is Gods decreeing of their unbelief as many hold I have through the Lords assistance disproved such opinions before and only here pray that the thoughts of his heart may be forgiven him if his day of mercy be not past But he subjoyns another text which he thinks also makes for his purpose Deut 29. 2 3 4. ye have seen all that the Lord did before your eys in the Land of Aegypt unto Pharoah and to all his servants and to all his Land the great temptations which thine eys have seen the signs and those miracles yet the Lord hath not given you an heart to perceive and eys to see and ears to hear unto this day from whence as I perceive he would perswade men to believe that there are some men to whom God did never afford ability to perceive see and hear his words and wonders and this viz. Gods not giving these things is a higher cause of their unbelief then the stubbornnesse of their own hearts and so the dirt must still be flung at Gods door but such thoughts are all vain and abhominable for the spirit speaks expresly twice in the second and third verses that their eys had seen all that the Lord did the great temptations signs and miracles c. I desire to know who gave them those eys if it was not the Lord who made the seeing eye and hearing ear but it 's true he continued not light to them unto that day viz. the time that Moses spake these words to them but took away their wisdome their light their understanding their counsell as a man may do many courtesies for his friend or servant if they prove false and rebellious he discontinues his courtesies so the Lord dealt with the Israelites he bare them as on Eagles wings and carried them in the daies of old and said surely they are my people c. but they rebelled and vexed his spirit so he was their enemy and fought against them Isa 63. 9. 10. see a further reason of their Lords withdrawing his light from them and leaving them to their own counsells Psal 81. where the Lord recounts his

mercies verse 6. and 7. layes before them his Law 8 9 and 10. but my people would not hearken to me Israel would none of me so I gave them to their own hearts lusts they walked in their own counsells ver 11 12. to this purpose read heedfully Psal 78. 10. to 54 and Psal 106. throughout who so curseth his father his light shall be put out in obscure darknesse Pro. 20. 20. how much more they that despise the counsell of God and murmure against him the candle of the wicked shall be put out Pro. 24. 20. see also Job 17. 5. 6. ch 21. 17. the spirit of man is the Lords candle searching the innermost parts of the belly Pro. 20. 27. did not the Lord take away this candle light or lamp from Saul Nebuchadu●zzar ●ea the famous Asian Churches and left them who had rejected the light in obscure darknesse and hath not given them eys to see ears to hear or an heart to perceive unto this day and here there are many in this Island which once saw the great wonders of Iebovab and believed his words and sung his praise as Israel did Psal 106. 12. who rejecting further manifestations of light and forgetting the rich mercies of the Lord will have their light obscur'd their wisdome turned to foolishnesse and be laid aside as unprofitable uselesse plants rememeber what one of your Prophets hath said Men may be saved wanting many truths but rejecting any they cannot What then they shall be cast one day into utter darknesse where is weeping and gnashing of teeth But may some say if this be so God is changeable if he takes away the light he once gave I answer it is no such thing but clearly the contrary for the Lord hath every where in his word declared that he will be with us whilest we are with him if we forsake him he will forsake us if any draw back my soul shall have no pleasure in him Heb. 10. 38. Ezek. 10. 24. 2 Chron. 15. 2. with many other places Now when men rebell against God reject his commands and turn from righteousnesse and the Lord casts them off it shews his great constancy to his own Councell and Decrees whereas if God should still continue light and delight to Apostates and such as still gain-say the truth presented to them this would argue God variable from himself in that he declares that he will desert back-sliders and yet continues his favour and liking towards them continuing in sin without repentance as some would fain flatter themselves and others and this also leads to the tenets of the Ranters and is of all other doctrines the greatest enemy to godlinesse and encouragement to wickednesse that can be but men will find it otherwise the Potter hath power over the clay to do as he pleaseth with it and what that is he hath shew'd us Jer. 18. 9 10. At what time I speak concerning a Nation to build and plant it if it do evill in my sight that it obey not my voice then will I repent of the good wherewith I said I will benefit them so he can do with the Inhabitants of this Island and so he will do if they repent not and thus you see how fully this text witnesseth against M. Tro. conceit that Gods not giving men grace or light is the highest cause of their unbelief yea so fully that it shews they did once see his great signs c. but their sins hid these things from them and removed their lights that it was not continued with them so it is said of the Jews they once saw Christ and his miracles and had the things belonging to their peace revealed to them but now says Christ they are hid from thine eys it is just with God when men will be wise in their own eys to hide from them the mysteries of the Kingdome of heaven and reveal them to Babes turning their wisdome into foolishnesse 't is just with God to leave M. Tro. to himself even to limit and restrain Scripture-Redemption he having fiercely set himself to oppose it the great and gracious God yet grant him time and space to repent but though he hath never a Scripture yet he hath another argument against Scripture Redemption which is this All those for whom Christ died are redeemed from the wrath to come But all men are not redeem'd from that wrath to come Therefore he died not for all First I desire the Reader to consider whether there be any difference between this argument and the former and what there is between this they shall never perish but have eternall life and this they are delivered from the wrath to come Secondly I answer his first Proposition is a meer fallacy and falsity for there is not one Scripture to prove it and the consequence that he would draw from it is that if Christ died for all then all shall be saved which doth not follow and I have answer'd this objection fully already and shew'd by the Scriptures that though Christ died for all yet many perish because they will not come to Christ Io. 5. 40. because they believe not and if you would know how they who were bought by Christ come to perish or fall under wrath to come it is for denying the Lord that bought them and treading under foot the bloud of the Covenant wherewith they were sanctified as I have shew'd from Heb. 10. 24. 2 Pet. 2. 1. it is for their holding the truth in unrighteousnesse Rom. 1. 18. for their uncleannesse foolish talking covetousnesse idolatry whoredome lying and all manner of disobedience as the Apostle plainly shews Ephes 5. 3 4. 5 6. and therefore M. Tro. might have spar'd this Logick except he hath a mind still to make God the Author both of the creatures sin and suffering and turn that truth of God which sayes thy destruction is of thy self into a lye and say oh Israel thy destruction is of me and indeed he may as well charge the Scriptures expressions as limit and restraine the Scriptures redemption But he objects further Christ did not die for all because he did not pray for all and in this he doth so confidently triumph calling it his strong argument as if it were impossible to answer the fallacious deductions which he draws from the pure word for he concludes that because Christ did not at the same time Jo. 17. 9. or in the same terms pray for all therefore he did not die for all to which answer first if it should be granted that Christ did not pray for all yet it doth not of necessity follow that he did not die for all for there is no Scripture that sayes these words Christ did not die for those for whom he did not pray and M. Tro. bare word is no sufficient proof yet he is very bold this way and sayes in 34. page of his book that Christ sayes thus to his Father there is a world that I pray