Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	sin_n	sin_v	3,111	5	9.7434	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64622	A body of divinitie, or, The summe and substance of Christian religion catechistically propounded, and explained, by way of question and answer : methodically and familiarly handled / composed long since by James Vsher B. of Armagh, and at the earnest desires of divers godly Christians now printed and published ; whereunto is adjoyned a tract, intituled Immanvel, or, The mystery of the incarnation of the Son of God heretofore writen [sic] and published by the same authour.; Body of divinity	Ussher, James, 1581-1656.; Downame, John, d. 1652.	1645 (1645)	Wing U151; ESTC R19025	516,207	504

What is Reprobation It is the eternall predestination or fore-appointment of certain Angels and men unto everlasting dishonour and destruction God of his own free-will determining to passe them by refuse or cast them off and for sin to condemn and punish them with eternall death Prov. 16. 4. Exod. 9. 16. Rom. 9. 17. 22. 2 Tim. 2. 20. Mat. 25. 41. Is not sin the cause of Reprobation No for then all men should be reprobate when God foresaw that all would be sinners but sin is the cause of the execution of Reprobation the damnation whereunto the wicked are adjudged being for their own sin Is there no cause then of Reprobation in the Reprobate None at all in that they rather then others are passed by of God that is wholly from the unsearchable depth of Gods own free-will and good pleasure But is not God unjust in reprobating some men and electing others when all were alike No for he was bound to none and to shew his freedome and power over his creatures he disposeth of them as he will for his glory as the Potter is not unjust in making of the same clay sundry vessels some to honour and some to dishonour Doth Predestination only come within the compasse of Gods decree and not the means also of accomplishing the same Yes the means also comes within this decree as the Creation and the fall of the reasonable creatures If God hath decreed the works of the wicked must not he of force be the author of sin and evill God is not the cause of sinne and evill which he forbiddeth and condemneth but Satan and man yet God in his secret will hath justly decreed the evill works of the wicked for if it had not so pleased him they had never been at all for most holy ends both of his glory and their punishment as may be seen in the Jews crucifying of Christ Acts 2. 23. and Josephs selling into Egypt Gen. 45. 7. 50. 20. For the thing that in it self by reason of Gods prohibiting of it is sin in respect of Gods decreeing of it for a holy end comes in the place of a good thing as being some occasion or way to manifest the glory of God in his justice and mercy for there is nothing sin as God decreeth it or commandeth it neither is there any thing of it selfe absolutely evill 1 Pet. 3. 17. But because God hath forbidden it therefore it is evill and only unto them unto whom God hath forbidden it as Abraham killing of Isaac being commanded of God was to be obeyed and sin it were to have disobeyed it which otherwise by reason of Gods commandment forbidding to kill was a sin for God forbiddeth not things because they are of themselves and first evill but therefore are they to man evill because God hath forbidden them for all sin is a transgression of a law and God doth in heaven and in earth whatsoever pleaseth him neither is there any greater then he to command him So much of the decree or purpose of God what is the execution of it It is an action of God effectually working all things in their time according to his decree Eph. 1. 11. Acts 4. 28. What are the parts of the execution Creation and Providence Psal. 33. 6 7. 9. 10 11. 146. 6 7. Jer. 10. 12. What is Creation It is the execution of Gods decree whereby of nothing he made all things very good Gen. 1. 1. 7. Heb. 11. 3. How many things in generall are you to know concerning the Creation The causes and the adjuncts in the former whereof we are to consider the authour or efficient cause the matter the form or manner and the end in the latter the goodnesse of the creatures and the time of their Creation Who is the Authour of this wonderfull work God alone How doth that appear Not only by the plain and manifold testimonies of holy Scripture but also by light of reason well directed for reason teacheth that there must needs be a first cause of all things from whence they proceed not only as they are this or that but simply as they are that all perfections which are in other things by participation should be in it essentially and that the same must be of infinite wisdome in that all things are made and ordered unto so good purposes as they are none of which things can agree to any but to God alone whence it is that the Apostle Paul Acts 14. 15. 17. 24. doth point out God to the Heathen by his work above other Is not Creation then an article of faith above reason Yes in regard of the time and manner of it as likewise in respect of a full and saving assent unto it with comfort Is the Father alone to be held the Creator of all things No but together with him the Son also and the holy Ghost for so S. John testifieth that by Christ the eternall Word and Wisdome of God al things were made without him was made nothing Joh. 1. 3. In like manner S. Paul teacheth that by him all things were created in heaven and in earth both things visible and invisible whether they be Thrones or Dominions or Principalities or Powers by him and for him they were all created Col. 1. 16. Moses also declareth that the Spirit of the Lord moved upon the waters sustaining and holding up and as it were brooding for that metaphor he useth the unformed matter to bring forth the most comely and beautifull forms of all things Gen. 1. 2. Did not the Angels create some creatures at the beginning or cannot Man or the Devils now create creatures No Creation is a work of God which only he is able to doe and therefore whatsoever the Devill or Judges like the Sorcerers of Egypt seem to doe it is nothing but a delusion of the senses as the Devill himself confesseth Mat. 4. and the Sorcerers Exod. 4. What was there not something before the Creation as the first matter of all things or space or the time in which this world was made No for then there should be something eternall as well as God Whereof then were all things made Of nothing that is of no matter which was before the Creation How doth that appear Because they are said to have been made in the beginning Gen. 1. 1. that is when before there was not any thing but God the Creator and before which there was no measure of time by men or Angels How and in what manner did God create all things By no means or instruments which he needeth not as man doth but by his powerful word that is by his only will calling those things that are not as though they were Heb. 11. 3. Rom. 4. 17. Ps. 148. 5. Was that Word by which he made all things Christ his Son All things indeed that were made were made by the Son the second Person of the Trinity Joh. 1. 3. Col. 1. 16. Heb. 1.

shall shew by these fruits First when we are glad of it and rejoice in it Rom. 1. 8. Coloss. 1. 3 4. and are grieved when as it is blacked and blemished VVhat other fruits are there of it They respect either our hearing judgment or reports Our hearing first when as we shut our eares to whisperers and slanderers for their detractions and slanders cannot hurt our neighbours good name if we will not heare and beleeve them Pro. 25. 23. And this is a note of a Citizen of heaven Psal. 15. 3. Secondly when as we willingly and cheerfully heare the praises of our neighbours which is a signe of an honest heart that is free from self-love and envie VVhat is required in the judgement A candid and ingenuous disposition to preserve our neighbours fame and in all things doubtfull to judge the best of his words and deeds VVhat are the fruits hereof Not to nourish hard conceits of him but when they arise to suppresse them if the grounds of them be not very probable Secondly not to beleeve rashly any evill of our neighbour Thirdly to take and conster all things well done and spoken by him in the best sense Fourthly to interpret and take things doubtfull in the better part VVhat are the fruits respecting reports Silence and secrecy For it is a Christian duty to keep secret our neighbours faults which proceed from infirmity and humane frailty unlesse it be to amend him by admonition or seasonable reproofe Lev. 19. 17. Matth. 18. 15 16. Gen. 37. 2. 1 Cor. 1. 11. or to give warning to the hearer that he may prevent some evill that is intended against him Jer. 40. 14. Act. 23. 16. or to preserve him that he be not infected with the contagion of his sinne with whom he converseth or finally when himselfe is necessitated to discover anothers faults and crimes lest by silence he become accessary unto them as in case of Felony Murther or Treason Eccles. 19. 8. What are the vices opposite to these vertues To the care of preserving our neighbours name is opposed First carelesnesse as if it did not concerne us which argueth defect of love Secondly a study and desire to detract from his fame and to lessen his credit and estimation which is a fruit of hatred and envie Matth. 21. 15. What are the vices opposite to those vertues which respect the meanes They are referred either to hearing the judgement or report What are those which respect hearing First to have itching eares after such rumors as tend to our Neighbors infamy and disgrace forbidden Exod. 23. 1. Prov. 17. 4. which was Sauls sin 1 Sam. 24. 10. Secondly to have our eares open to heare calumnies and reproaches and shut to our Neighbours praises which is a fruit of envy and self-love What are the vices which respect the judgement They are vices opposite to candid ingenuity as first suspiciousnesse when we suspect evill of our Neighbour without just cause and upon every slight occasion 1 Tim. 6. 4. which is a false testimony of the heart Secondly to beleeve rashly rumors reported from others tending to the disgrace of our Neighbours which have no sure ground which was Putiphars fault Gen. 39. 19. and Davids 2 Sam. 16. 3 4. Thirdly hard and uncharitable censures either in respect of their sayings and doings sinisterly interpreting things well spoken or done or taking things doubtfull in the worst sense or in respect of their persons censuring and condemning them rashly when as we have no just cause 1 Sam. 1. 13. Acts 2. 13. Luke 7. 39. and 13. 1. Acts 28. 4. What vice respecteth report First when as men raise false reports against their Neighbours Secondly when as they discover uncharitably their secret faults especially arising from infirmity and humane frailty Prov. 10. 18. What is opposite to the externall profession of truth concerning our neighbour which ought to be charitable First a malicious testimony though true which ariseth from malice and envy and tendeth to a sinister and evill end 1 Sam. 22. 9. Psal. 52. 3 4. Secondly a false testimony which is either simply false as that 1 King 21. 13. Acts 6. 13. or true in the letter of the words but false in the sense as that against thirst Mat. 26. 60 61. John 2. 19. Into what sorts are testimonies spoken of in this Commandement to be distinguished They are either publick or private and the publick either in the Courts of Iustice or out of them Of which doth this Commandement principally speake Of publick and Legall Testimonies which are to be regarded above others because it is the judgement of God rather then man Deut. 1. 17. 2 Chron. 19. 6. and therefore he that perverteth this judgement maketh God himselfe as much as in him is guilty of his sin of injustice What are the kinds of Legall Testimonies They are either of the Iudge or of the Notary or the parties suing contending and pleading or of the Witnesse What is the Testimony of the Judge It is his sentence which he giveth in the cause tryed before him What is herein required of him First that before he give sentence he throughly examine and finde out the truth and equity of the cause Deut. 13. 14. 17. 4. 19. 18. according to Gods owne example Gen. 3. 9 10. 18. 21. Secondly that in passing sentence he judge according to truth justice and equity for Iudges must be men of truth Exod. 18. 21. Secondly just and righteous Deut. 1. 16. 16. 20. Lev. 19. 15. And thirdly not just in a rigid and extreame way according to the letter of the Law but so as when there is just occasion he must moderate the rigour of the Law with equity which is the true sense and life of the Law But is not the Judge to give sentence according to things legally alleadged and proved Yes ordinarily But if he undoubtedly upon his owne certaine knowledge know that things are otherwise then they seeme to be by Testimonies pleadings and reasons alleadged he must judge according to knowne truth and defend the cause being just which is oppressed by false evidences and reasons or otherwise he shall sin against his owne knowledge and conscience Prov. 31. 8 9. What are the vices opposite hereunto They are two 1. Rash. 2. Perverse judgement What is rash Judgement It is done divers wayes First when as the Iudge pronounceth sentence before the cause be sufficiently examined and knowne Prov. 18. 13. Secondly when as they condemne any man before they have heard his cause Acts 25. 15 16. Thirdly when as they pronounce sentence having heard one part only So David 2 Sam. 16. 4. Let such remember that of Salomon Prov. 18. 17. Fourthly when as they in matters concerning life and death give sentence upon the single testimony of one witnesse Deut. 17. 6. Whas is perverse Iudgement When as truth is oppressed and justice and right is perverted whereby the wicked is acquitted and the

is present at Baptisme should consider that that being a publike action of the Congregation every particular person ought reverently to joyn in it Shal the whole Trinity be present at Baptism Mat. 3. we be gone joyn ought every one in prayer to God for the Infant joyn in praises to God for his mercy that we and our children are brought forth and brought up within the pale of his Church whereas the rest of the world are like a wildernesse and thank God for adding at the present a member to his Church joyn every one ought in meditation of the pollution of nature of the blessed means of redemption by Christ of the happy benefits that God seals up unto us in our Baptism even before we knew them of the vowes and promises which we in our child-hood made by those who were undertakers for us and finding our failings every time we are present at Baptism we should renew our own Covenant with God and labour to get new strength to close with his promises which in our Baptism he made unto us Thus if we were wise to make a right use of it we might learn as much at a Baptisme as at a Sermon 4. Parents should alwayes bear in mind the promises which their children have made to God by them and they for their children labouring to bring them up accordingly in the instruction and information of the Lord teaching them so soon as they understand the meaning of that Sacrament unfolding unto them Gods precious promises and their strict ingagements The negligence of parents herein is a cause of monstrous profanesse in many they bring children t● receive Christs badge but bring them up to the service of the Divell and God hath not so much dishonour by Heathens and Pagans as by those who have taken upon them the name of Christians Lastly Baptisme should be of continuall use thorough a Christians whole life it is administred but once but it is always lasting in the vertue and efficacy of it Baptism loseth not its strength by time in all thy feares and doubts look backe to thy Baptisme the promises of God sealed up unto thee there now lay hold on them by faith and thou shalt have the actuall comfort of thy Baptisme and feele the effect of it though thou never saw it In thy failings slips and revolts to recover thy self have recourse to thy Baptism new Baptism shall not need the Covenant and seale of God stands firme he changeth not onely renew thy repentance renew thy faith in those blessed promises of grace which were sealed up unto thee in thy Baptisme So much for Baptisme What is the Lords Supper It is the second Sacrament of the new Testament wherein God by the signes of bread and wine signifieth sensibly and exhibiteth to every faithfull receiver the body and bloud of Christ for his spirituall nourishment and growth in Christ and for so sealing unto him his continuance with increase in the body of Christ which is his Church confirmeth him in the Covenant of grace Or thus It is a Sacrament of the Gospel wherein by the outward elements of Bread and Wine sanctified and exhibited by the Minister and rightly received by the communicant assurance is given to those that are ingraffed into Christ of their continuance in him and receiving nourishment by him unto eternall life Are there divers graces offered to us in Baptisme and the Lords Supper No the Covenant solemnly ratified in Baptisme is renewed in the Lords Supper between the Lord himselfe and the receiver and the same graces offered again but to divers ends In Baptisme to the investing and entring of us into Christianity for of that entrance Baptisme is a seale In the Lords Supper to the nourishing and continuance of us in it of which growth and continuance in Christiannity it is a seale And therefore as unto the Sacrament of Baptisme so unto this of the Lords Supper the Popish faigned Sacrament of confirmation is notably injurious Wherein then doth Baptisme differ from the Lords Supper 1. In regard of the thing signified Baptisme as hath been said is a seale of our entrance into the Church of God the Supper of the Lord of our continuance in the same the one of our new birth the other of our spirituall food The former is ordained to this end that being out of Christ by nature we might by the Sacrament of our new birth be ingraffed into his body Titus 3. 5. John 3. 5. the latter that being in Christ by grace we might continue and increase in him 1 Cor. 10. 16. 11. 23. 1 Pet 3. 21. 2. In regard of the outward signe water in the one bread and wine in the other 3. In regard of the Communicants Vnto Baptisme both Infants and those that are of yeares of discretion are to be admitted but unto the Supper of the Lord only those of yeares of discretion 4. In regard of the time The Supper of the Lord is to be received as often as the Lord shall give occasion Baptisme but once VVhy is this called the Lords Supper seeing we use not to make it a Supper It is called the Lords Supper 1 Cor. 11. 20. not because he appointed it a Supper to us but because our Lord Iesus Christ sitting at his last Supper ordained it in stead of the Passeover for in the night that he was betrayed 1 Cor. 11. 23. imediately after he had eaten the Passeover with his Disciples he did both himselfe with them celebrate this holy Sacrament Mat. 26. 26 c. and withall gave charge for continuance of the same in the Church untill his second comming 1 Cor. 11. 20. What may we learne by this that both our Saviour Christ and his Apostles likewise administred this Sacrament after Supper That we must not come unto it for our bellies but have our minds lifted up from these earthly elements to our Saviour Christ represented by them for men after Supper set not bread and wine but banquetting dishes upon the Table which serveth to reprove 1. Such prophane persons as come for a draught of VVine only 2. Those that rest only in the outward Elements But doth not the example of our Saviour Christ and his Apostles tye us to administer this Sacrament in the night time No because they had speciall cause so to doe which we have alone What cause had our Saviour so to doe He was to administer it after Supper First because it was to come in lieu and stead of the Passeover and therefore was presently after the eating of it Secondly that it might goe immediately before his passion the better to shew whereunto it should have relation where also is another difference our Saviour Christs Supper representing his death which followed the Supper and was to come our Sacrament representing the death of Christ already suffered and past What cause had the Apostles They did it in the night because it was not safe for the