Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	evil_a	sin_n	2,605	5	5.5309	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89619	Divinity-knots vnloosed or a cleare discovery of truth; by resolving many doubts, according to scripture, orthodox divines, and sound reason, so as weake capacities may receive satisfaction therein. To which purpose, a number of points are explained by familiar simile's. A treatise intended specially for the instruction of young Christians in Rothstorne parish in Cheshire: but published for a further extent of the benefit thereof, to the Israel of God. By Adam Martindale, one of the meanest labourers in the Lords harvest.	Martindale, Adam, 1623-1686.	1649 (1649)	Wing M856; Thomason E1352_2; ESTC R209407	38,259	96

22. will prove he might but such a case never did not will fall out However to our capacity the justnesse of God should not shine so perspicuously if he should damne a Creature that never sinned for then should he inflict undeserved punishment whereas in the course he now takes he onely denyeth undeserved savours and layeth on them deserved penalties 11. Doubt But if Gods decree binde not men to a necessity of sinning how came sin into the World seeing Men and Angels were made holy and the whole Creation is by GOD himselfe pronounced good n Gen. 1.31 Resol GODS decree doth no otherwise bind man to a necessity of sinning then the withdrawing of the upholding hand from a staffe reared up binds it to a necessity of falling Viz in a privative way I shewed before that sin is only privative that is a defect of some thing required as darknesse is nothing else but a defect of light and these privations doe not necessarily require causes or creation light was indeed created o Gen. 2.3 but darknesse was before on the face of the deepe p Vers 2. Now though God made Angels and Men holy he made them not Gods that they should stand of themselves without his help which when he withheld from man and some of the Angels they faltered in their obedience and so became sinfull CHAP. IV. Of Providence 12. Doubt HOw can God by his providence dispose of second causes that things can come to passe contingently freely or miraculously when he hath fore-ordained how they shall be in his immutable will Resol There is a twofold necessity 1. In Gods decree so all things that are fall out necessarily and cannot be otherwise 2. In Naturall causes so fire necessarily burnes water necessarily wets c. Now to us things are said to fall out necessarily when we apprehend a sufficient next cause But this sometimes is not sometimes appeares not before the effect from whence the notions Contingent free miraculous have their rise As for example When an Infant is formed in the wombe though in respect of Gods decree it is necessarily a male or necessarily a female and so in time will prove Yet to us from whom the next cause of this distinction in the womb is hid it is contingent whether it be Male or Female 13. Doubt How can God strengthen and governe all Creatures in their actings and be free from sinne seeing many actions are sinfull Resol You must distinguish betwixt the action and the evill in it some sins are actuall but none actions Therefore as a skilfull Minstrell playing on a jarring Instrument causeth it to sound but it s owne badnesse causeth it to sound jarringly So God causeth us to act but that we act sinfully the cause is in our selves To kill a man is not simply evill sometimes it is not onely lawfull but a duty a Jer. 48.10 but killing a man upon such tearmes without a just cause or call Sin lyeth in the morall circumstances not the physicall substance of the action 14. Doubt If God be perfectly glorious how can he glorifie himselfe in the workes of his providence seeing nothing can be added to that which is perfect Resol We may consider the glory of God these two wayes 1. As it is essentiall to him and so it is ineffably perfect 2. As it is revealed to us and this because of our weaknesse is onely in part and by degrees A Moses can but view the back parts b Exod. 33 23. a Paul but see in part c 1 Cor. 13 9 10. and darkly as in a glasse d Ibid. ver 12. And GOD is sayd to glorifie himselfe when by the great works of his providence he lets us see further into his glorious attributes 15. Doubt If the providence of God offer to men occasions to sin how is God free from the iniquity committed by reason thereof Resol As a King that executeth justice though he know some wicked fellowes will thereat take occasion to be Traytours to him is not to be blamed So GODS workes being holy though wicked men abuse them through their owne perversnesse and make them occasions to sin he is not unrighteous but punisheth them in just judgement suffering them to fall by their owne folly 16. Doubt When GOD by his providence makes wicked men scourges to his people how can they be blamed for doing what GOD would have done Resol Though wicked men can doe nothing to the people of GOD but what he gives way to e Psal 124.6 Psal 129.1 2.3 Acts 4 27 28. Yet foraimuch as they indeavour to exceed their Commission f Psal 83.4 Isa 37.27 28 29 33. and aime not at Gods glory but their owne ends g Isa 10.6 7 c. shewing hostility and not pitty to Gods people h Ps 137.7 Lam. 2.17 they shall answer for their ambitious malice i Isa 10.12 though God by his wisedome will cause the wrath of man to praise him and the remainder of wrath he will restraine k Ps 76.10 CHAP. V. Concerning the fall of Man 17. Doubt HOw could tasting the forbidden fruit bee so great an offence as to deserve damnation Resol Some give this reason that this act of our Parents was a breach of each of Gods Commandements in particular and indeavour to make it appeare by an induction though for mine owne part I think it holds in some not in all but this I desire to speak with modesty and submission However it cannot be denyed but the breach of the least of Gods Commandements maketh us guilt of all a James 2 10. And the violation of his Law who is infinite deserveth infinite punishment which because it cannot be in extent we being finite must be in duration Nor doth the small value of the fruit abate any thing but rather aggravate it for as Master Byfield sayth well their sin was greater that upon so small an advantage would adventure eternall happinesse 18. Doubt But how comes it to passe that Adams fault and punishment is derived to his whole posterity Resol Adam stood in Covenant with God as Man not as a Man that is as a publique not a private person and therefore as he received the Covenant of works and for a time stood by it for himselfe and all mankind so for himselfe and all mankinde he fell from it b Rom. 5.12 to 20. 1 Cor. 15.22 19. Doubt Would it not have made more for GODS glory to have kept men from sin to serve him in holinesse Resol No For by this meanes man is a fit object for the rich mercy or just judgement of God which by occasion hereof GOD manifesteth to his owne glory 20. Doubt Some affirme that sin dishonoureth God other say he cannot be dishonoured whether of these is true Doctrine Resol They may both be true in a different sense for the word dishonour may be taken two wayes 1. To degrade or make one

hold that no tongue can so fully expresse the sense of some places as that wherein it was written nor is of the same authority but as it agrees therwith we freely confesse that in the Characters and Printing there may be errour which may be rectifyed by comparing one Booke and place with another And without the spirit of God to assure us no knowledge of the Originall is sufficient to give us full assurance that it is Gods word c 1 Cor. 2.14 but by the helpe of the holy Spirit d 1 John 2.20 27. the Scriptures may sufficiently informe an illiterate man for his salvation CHAP. II. Of God 3. Doubt IF God be unchangeable a Jam. 1.17 how can he be sayd to repent b Gen. 6 6. 1 Sam. 15.11 Resol It is spoken according to our capacity for though God doe never repent c Num. 23.19 1 Sam. 15.29 that is change his counsell yet he doth as if he did repent when he undoth what he had before done d Gen. 6.6 7. Nor may God be charged with changeablenesse though the course of his providence be turned but the change is in us You know the Sun by the same quality and in the same season will soften Wax and harden clay yea will soften the earth when it is frozen and harden it at other times and yet the Sun never altereth his quality but is still the same So though God be gracious to some and severe to others e Rom. 9.18 Ezek. 18. yea severe and gracious to the same person at diverse times and in different respects f Ezek. 18 21 22 23 24 c. yet he is one and the same for ever g Exod. 3.14 4. Doubt If God be a spirit how is hee sayd to have hands eyes wings c. Resol This is onely spoken as the former according to our capacity that by the hand of God we may note his power h Isa 59.1 by his eye wisedome i Psal 11.4 by his wings protection k Psa 57.1 5. Doubt If God be indivisible and simple how can the sacred essence be distinguished into three persons Resol I see your skill in Logick is small or else it were easie to know how to distinguish betwixt things that cannot be divided I can distinguish betweene the essence and existence of the same thing betwixt inseparable accidents and their subjects or to speake Common-road language between a body and its substance forme figure c. and yet not divide them So it is no repugnancie in reason it selfe that the God-head be one entire entity l 1 Cor. 8.4 6. and yet considered in a personall respect may be distinguished into the Father Sonne and holy Ghost m Mat. 3.16 17. 1 Joh. 5.7 6. Doubt I finde in the 45. of Isaich Vers 21. that Christ saith there is no GOD but himselfe notwithstanding wee heare him saying as much by his Father John 17.3 how can both be the onely true God Resol GOD and CHRIST differ not essentially but onely personally the Father is GOD so is the Son yet they are not two Gods but one There is no other God but that God which the Father is nor any God but that which Christ is and this word onely is not exclusive of any person of the Trinity for every person is the onely God but of all others whether reputed Gods or Creatures n 1 Cor. 8.4 5 6. CHAP. III. Of Gods Decree and creation 7. Doubt TO what purpose should I seek the good of my soule If I he elected I shall be saved if not I cannot Resol It is not for you to search the Cabinet of Gods counsell a Deut. 29.29 but to beleeve b John 3.18.36 and repent c Luke 13.3 5. which if you doe you are not to question your salvation d Eph. 2.8 2 Tim. 1.9 2 Cor. 7.10 Saving Faith though it be not a cause is a fruit of election e Acts 13.48 for God hath respect to the meanes as well as the end and conjoyneth them in his decree f Eph. 1.4.5 2.10 and therefore we may conclude that beleeving we are justified g Rom. 3.28 which is an assured argument we were predestinated h Rom. 8.29 30. and shall be saved i Tit. 3.7 But on the other hand they that are hardened by sin k Psa 95.8 Heb. 3.13 are rejected of God l Rom. 9.18 and shall be damned m 1 Cor. 6.9 10. Gal. 5.19 20 21. 8. Doubt If God predestinate the meanes as well as the end seeing sin is the meanes tending to damnation whom he predestinates to damnation doth not he predestinate them to sin And if so how can he be free from it Resol In Predestination two things are to be considered 1. Gods preterition passing by or non●electing of a person 2. Predamnation or fore-condemning a person to perdition The former is of the meere pleasure of God for there can be no other reason given why this man is chosen and that refused Now those whom God thus passeth by through want of that assistance which he is not bound to give fall finally from God and so considered are pre-damned or fore-ordained to destruction God doth not force or cause men to sinne but leave them to it For sin being no positive thing but a privation of what should be Viz. of obedience ariseth from the insufficiency of the Creature left to it selfe If a King by his wisedome could foresee that diverse of his Subjects would prove Traytors and be hanged unlesse he prefer them and doth forbeare to gratifie them so far onely because it is not his pleasure so to doe can he be justly accused of the Treason which after they commit I beleeve no polititian wil affirma it Must we then be so bold as to charge him who is of purer eyes then to behold iniquity to be in any sort the cause thereof because he doth not uphold us against it 9. Doubt If God doe not onely passe by men but predamne them to Hell also by this his decree as you shewed in the resolution of the last Doubt how can his justice be cleared seeing man had then not actually sinned Resol Men sin in 〈◊〉 not from eternity yet are their sins from eternity and to eternity with God For with him things are not past present and to come as with us but alwayes present in one infinite moment And therefore the Lord who seath all the sins of a reprobate by one pure individuall act from and to all eternity may as well pisse an act of damnation against them 〈◊〉 they were actually committed 10. Doubt Might not God as well damne men in a capacity of holinesse as thus to leave them to sin and then condemne them for it Resol It is a curious and unprofitable question to dispute whether he might not without wrong to the Creature have done so Perhaps Rom. 9 20 21

men shall hardly finde in themselves * See 1 Cor 13. Ver. 4.5 c. Or if such love can be found yet we cannot know we love the Brethren except we know that those whom we love are the Brethren it is not sufficient to love them under the notion of Brethren for so Papists love one another And therefore Love to the Brethren is rather a note to know others then our selves for the Apostle doth not say Hereby I know but Hereby we know c. Resol By universall obedience we doe not meane exact obedience to the Law in every part of it without swerving or interruption but unblamable walking in a Gospel-sense which indeed is rather universall in will then act for though When they would doe good evill is present with them e Rom. 7.21 so that they doe not the good which they would but the evill which they would not f Ver. 19. yet they delight in the Law of the Lord after the inward man g Ver. 2● And this their obedience is called universall in as much as a Christian doth not pick nor choose among Gods Commandements but hath respect to them all without exception or difference indeavouring to walke up to them or as neare as may be Now such universall obedience as this must be in a Christian h Jam. 2.10 and where it is must needs be a good signe of an happy estate i Ps 119.6 As for Love to the Brethren methinke 1 John 3.14 is so plaine that he which saith we cannot know our condition hereby doth directly give John or rather the holy Ghost the Lye And what if love have such qualifications as are spoken of 1 Cor. 13. Cannot the tree be knowne untill it beare fruit it were absurd arguing to say in the season when a plant is new set this is no Apple-tree because we see no Apples on it And when it appeares that we unfeignedly love the Brethren in whom we apprehend the Image of God shining in the graces of his spirit not out of any by-respect but love to the God they serve may we not conclude we love them because the fruits of this love doe not presently appeare Is it reason to say there is no love because it hath no fruits to our discerning or rather to say here is love and in Gods ●ime we shall see fruits Nor need we to know infallibly that they are the Brethren whom we love if they professe and practise the true Religion we are bound till the contrary appeare to take them for Brethren and if we love them under that notion though they be not such our humane judgement indeed is mistaken but our love is neverthelesse true Charity hopeth all things k 1 Cor. 13.7 But what thinke you did the reverend Author meane when he tels us Papists love one another under the notion of Brethren Doth he thinke it alone to love him which as farre as the judgement of man can reach is a true Saint and one which the Word of God proves to be an Idolater Was it alone to love Judas for his Masters sake while he was undiscovered and to love a blasphemous Scribe or Pharisee under the notion of a Brother The Papists wilfully shut their eyes against the truth and therefore out of sinfull ignorance take those to be the Brethren which for the present neither so are nor can be and love them under a wilfully-mistaken notion of Brethren But we according to the rules of love modesty and prudence neither condemning any without manifest cause nor prying into Gods secrets nor blindfolding our owne knowledge take those for Brethren which for the present may be and we hope are the Brethren and though we be mistaken it is no sin of ours who were never made the judges of the heart but are to rest satisfied in mens outward profession and conversation Nor can this be a signe to know others and not our selves for we cannot know whether others love the Brethren except we knew their hearts And though it be not sayd 1 John 3.14 I know I am c. But We know we are c. That makes nothing against me but rather for me Had John spoken in the singular Number I know it might have been thought to be some speciall persons priviledge but he saith We that is you and I writing to ordinary Christians as is very probable And the same persons are made the subjects al along for saith he We know that we are translated from death to life because we love the Brethren So that the same persons that loved the Brethren did thereby know that themselves were translated from death to life CHAP. XI Of Christian Liberty and Liberty of Conscience ALSO Of the civill Magistrate and Church-censures 47. Doubt IF Christians must not be the servants of men a 1 Cor. 7.23 how come Rulers to have any power over us Resol The meaning is not that we must not serve men at all for that would contradict the Verses immediately sore going b 1 Cor. 7.20 21 22. and almost infinite other places but doe not so serve men that it hinder you in the service of God 48. Doubt If every one must beare his owne burden c Gal. 6.5 and be judged according to his workes f Rom. 2.6 why should any man Magistrate or other trouble or interrupt him though he be hereticall or blasphemous but leave him to God and his owne conscience Resol The vilest sinner on earth may plead thus But the truth is that though the principall and ultimate judgement of every mans cause be left to Christ to be determined by him at the day of judgement Yet God out of his singular wisedome hath appointed that open wickednesse whether it be matter of opinion or practice be judged and punished also by Authority Ecclesiasticall and Civill and if either sort neglect their duty herein themselves become culpable g Neh. 13.16 17 18. 1 Kin. 9.22 1 Cor. 5. tot Rev. 2.14.15 20. 49. Doubt But what good is this restraint like to worke but to make men either more violent when they see their Tenet opposed or else Hypocrites if they be restrained for God onely can change the heart Resol This also any notorious wretch may say for himselfe but trust reposed in men by God must be discharged and the issue left to him 50. Doubt But if my conscience be erronous what course can I take If I go against the truth I sin h 2 Thes 2.10 and if I goe against my conscience I sin also i Rom. 14. ult 1 Cor 8.7 c. Resol It is true and therefore the way is to pray and seeke for satisfaction that your conscience may comply and close with the truth CHAP. XII Of Religious Worship and of the sabbath-day 51. Doubt TO what purpose should Christians pray for any thing seeing God hath promised they shall want nothing Can God forget his promise Or needs he any