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	natural_a	supernatural_a	1,915	5	10.5176	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89351	Sion's prospect in it's first view. Presented in a summary of divine truths, consenting with the faith profess'd by the Church of England, confirmed from scripture and reason: illustrated by instance and allusion. Compos'd and publish'd to be an help for the prevention of apostacy, conviction of heresy, confutation of error, and establishing in the truth, by a minister of Christ, and son of the church, R.M. quondam è Coll ̊S.P.C.	Mossom, Robert, d. 1679.	1652 (1652)	Wing M2868; Thomason E800_1; ESTC R207347	108,410	128

Cor. 13.1 Jude 9. Angel even a willing another to know what he wills by him to be known § 23. The Sin of the Apostate Angels What the sin of the Apostate Angels which was the cause of their fall we cannot particularly discern because the Scriptures do not plainly discover We suppose it to have been a sin immediately against the Son of God accompanied or rather compleated with the a Mat. 12.24 31.32 Sin against the Holy Ghost in an irreconcileable hatred and enmity against that truth of which they were in conscience so fully convinc'd Upon b Isa 14.12 13 14 15. Satans pride and envy at Christs person did follow his malice and c John 8 44. hatred of Christs Truth even the d John 14.6 Rev. 14 6. eternal Gospel of his Incarnation as ordained of God in humane nature e Eph. 1.22.23 to be the head of the Angels f Eph. 1.10 united to the body of his Church Satans malice against Christ ●nd how especi●lly prosecuted Which malice and hatred of Christ and his truth Satan hath ever since prosecuted by bloody persecutions rais'd against his Church by horrid blasphemies and Heresies vented against his person in his Divinity his Humanity and the offices of his Mediation § 24. What the knowledg of the Apo●tate Angels Though the evil Angels are a Mat. 13.19 16.25 Eph. 6.12 spoil'd of grace by their sin and b 2 Pet. 2.4 Jude 6. involv'd in darkness by c Luke 10.18 their fall yet are they eminent in d 2 Cor. 2.11 11.3 Eph. 6.11 Jam. 2.19 knowledg by their Nature How increas'd and this much e Eph. 6.11 12. heightned by long experience in the world and from divine f Mat. 4.6 8 29. J●m 2 19. revelations in the Scriptures yea by g Jude 9. frequent contests with the good Angels yet can they not h Isa 4.23 foretel future events How not foretel events by any light of foreknowledg in and from themselves but what they do foretel are either such things as they finde foretold by the holy Prophets How foretel them or prepared in natural Causes or such things as they know already design'd being privy to the good and i assistants to the wicked designs of men or such things as by some evident signs they conjecture or by some seeming probabilities they presume The end of all diabolical predictions but whatsoever it the prediction or revelation from the evil Angels is is intended to k Mark 1.36 Acts 16 17.18 deceive and seduce to mischief and destroy and therefore l 1 Kin. 22 21 22. l Deut. 13 1 2 3. Eph 6.11 neither is to be sought for Why not to be allowed of nor to be allowed of all complyance with Devils being a m 2 Cor. 6 14 15. Ephes 5 11. renouncing of God and thereby a ruin to the soul What the power of 〈◊〉 evil 〈◊〉 § 25. As the Evil spirits are eminent in knowledg so are they also a Mat. 12.29 Ephes 6.12 migty in power yet a power b Job 1.12 2 6. 1 Pet. 5.8 limited and restrained God holding them fast in the Chain of his Providence so that when made executionors of his wrath they are kept c Mat. 8.32 Rev 7.2 3. subject to the command of his will How exercised By Divine Permission and Providential ordination it is that the Evil spirits exercise their d Job 1.12.16.19 Ephes 2 2. Rev 7. ● 3. power in the fire in the air in the waters and on the earth upon trees upon beasts and upon men Some e Luke 8.30 Mat. 8.16 men they actually possess some they f Luke 22.3 Acts 5.3 Ephes 2.2 wickedly pervert some they g Zech. 3.1 1 Thes 2.18 eagerly oppose but all they h 1 Pet. 5.8 2 Tim. 2.26 daily tempt and with the i 1 Chro. 21.1 Luk 22.31.57 best they often prevail though not so as k Gen 3.15 Psal 5.1 Luk 22.61 62. Rom. 16.20 fully to overcome and finally to destroy What their names and how proper and common § 26. The Prince of the Apostate Angels is called by those a Mat. 25.41 Luk. 10.17 names in an eminency of Evil which will fit all the rest in their proportion of Evil. He is called sometimes the b John 8.44 1 John 3.8 Devil the c Rev. 12.10 Accuser with lies reproches and calumnies accusing God unto man and man unto God Somtimes the d Mat. 4.3 1 Thes 3.5 Tempter by evil suggestions still soliciting unto sin Sometimes the e Mat. 13.19 Ephes 6.16 wicked one being full of iniquity himself and ever prompting others unto wickedness Sometimes f Luke 10.18 Acts 26.18 Satan the Adversary setting himself against God and Christ the good Angels and holy men raising and promoting enmity and contentions Somtimes the g Mat. 13.25 Luke 10.19 Enemy and the h 2 Thes 2.10 11 12. Destroyer raising i Rev. 20.8 seditions and wars to destroy nations k 1 Sam. 16.14 dissentions and divisions to ruin families Gods glory manif●sted in all l Mat. 13.25 Rev. 12.12 13 17 persecutions and Heresies to infest the Church In all which God doth manifest the riches of his wisdom and greatness of his power to the glory of his mercy and the advancement of his Justice in m Mat. 24.24 Luke 21.18 the gratious salvation of his chosen and the n Rev. 9.11 just condemnation of the wicked § 27. The wonderful working of Satan By his subtilty and power Satan doth work his a 2 Thes 2.9 lying wonders deceitful in themselves and intended by him for the deceiving of others yea sometimes he doth work b Deut. 13.1 2. Mat. 24.24 true signes yet thereby aims he at the destruction of truth which true signes though they seem wonderful Why not true miracles yet are they not such wonders as are truly c Acts 8.13 called Miracles For they cannot be any supernatural Effects being onely the events of some Natural Causes d Exod. 7.12 8.7 which Satan by a secret subtilty doth compact not by any proper power doth produce Every supernatural Effect must needs be the issue of a supernatural Cause ●ll miracles are from God which is God and e Ps●l 72. ●8 136.4 he alone who did wonderfully create the world without matter pre-existent can powerfully create wonders without means cooperating Such the mira●les of Christ and such were the f Joh. 10.25 Act. 2.22 glorious Miracles of Christ whereby he did testifie the Divine power of his God-head § 28. ●hy not such the workings of ●a●an Wherefore if the Devil could work true Miracles to perswade false Doctrines then were Miracles a weak and insufficient a Mat. 16.17.20 argument to confirm the true faith Besides that is

1.15 God is not to be imagined like any thing that is visible and bodily CHAP. III. Concerning God in the Trinity of Persons What the knowledg of God from a natural sight § 1. THE Knowledg of God which is from the a Rom. 1 19 20 light of Nature doth take it's rise from sense and can ascend no higher then it is supported nor go any further then it is led by sensible objects which give us no clearer Knowledg of God then the effects do of their cause namely that He is and that He is not such as they are but far excelling them in Essence and in Attributes as not being compounded not depending not finite not mutable and the like But the Knowledg of God which is from a Supernatural light What from a light Supernatural that is meerly by divine b Joh. 1.18 Exod. 33.23 Revelation as that God is the c Eph. 1.2 3. Mat. 6.9 Father of Christ and of his Church the d Gen. 15.1 Heb. 11.6 Reward of the Faithful the e Psal 68.20 Isa 12.2 Jer. 3.23 Salvation of Israel and the like Yea such is our Knowledg of God through the apprehension of Faith in the Glorious Mystery of the Blessed Trinity whereby we beleeve the same God which is f Deut. 6.4 Isa 45.5 1 Cor. 8.4.6 One in nature or being Who are the three Persons and what a Person is is also g Gen. 1.26 and 11.7 8. Isa 6.3 63. ver 7 9 10. Mat. 3.16 17. and 28.19 2 Cor. 13 14. 1 John 5.7 Three in Persons or manner of subsisting Father Son and Holy Ghost which Three Persons do not divide the Unity into parts but distinguish the Trinity by their properties § 2. A finite Vnderstanding not possiby able to comprehend this infinite mystery And here we acknowledg it impossible that a finite understanding should comprehend that mystery which is infinite in its Glory and therefore when the minde soars high to conceive the truth of the Unity it is dazled with the glory of the Trinity and when it would conceive the mystery of the Trinity it is overcome with the glory of the Unity And to illustrate this mystery with instances is to shadow out the light with colours Not to be illustrated by any Instances though the instances are that of the same Sun in its body beams and light the same water in its fountain spring and river yea the same soul in its understanding memory and will § 3. This is as high as Reason will reach The highest pitch of Reason's apprehension God is an infinite being having in himself a power to be which begets a Knowledg that he is and from both proceeds a love of that knowledg and power of being This infinite Being is equal and one in all these Relations yet the Relations distinguish'd in themselves as distinct manners of the Beings subsistence Thus the Father Son and Holy Ghost three distinct subsistences of one infinite Essence three distinct Persons of one eternal Godhead the Father as the power of the Godhead begets the Son the Son as the wisdom of that Godhead is begotten of the Father and the Holy Ghost as the Love of both proceeds from the Father and the Son And as that power never was without that knowledge nor that power and knowledg without that love so nor ever was the Father without the Son nor the Father and the Son without the Holy Ghost And as that Knowledge is equal to the Power and the Love equal to both so the Son is equal to the Father and the Holy Ghost equal to the Father and the Son § 4. Now though Reason cannot instruct us to know what is hid Reason directing to Faith yet it doth direct us to beleeve what is revealed concerning this mystery For what more reasonable then this that what we cannot attain by a Natural Knowledge we should receive by a Divine Faith when revealed unto us by God in his Word Which Word teacheth us What and how a Trinity of Persons in the Vnity of the Godhead that the three Persons in the Godhead are not three parts of God but c John 10.30 1 Tim. 1.17 One onely God The d Eph. 1.3 1 Pet. 1.3 Father God the e John 1.1 Heb. 1.2 3. 1 John 5 10. Son God and the f Acts 5.3 4. Holy Ghost God and yet not g Isa 6.3 Rev. 4.8 three Gods but one God all the three Persons being h Gen. 1.26 John 5.18 Phil. 2.6 Coessential and Coequal § 5. That the Son is God The Son God and the Holy Ghost God firmly proved and the Holy Ghost is God is made evident to the eye of Faith from these testimonies of sacred Scriptures which give them the a Jer. 23.6 1 John 5.6 Rom. 9 5. Acts 28.25 Tit. 2.13 1 Cor. 3.16 Proper Names the b Isa 9.6 Heb. 9.14 Phil. 3.21 Psal 13.9 7. John 21.17 1 Cor. 2.10 11 Essential Attributes 2 Cor. 13 14. the c Heb. 1 23. Job 26.13 and 33.4 Eph. 4.8.11 1 Cor. 12.11 Mat. 12.28 John 6.54 Rom 8.11 Divine operations and the d H b 1.6 1 Cor 6.19 Psal 2.12 Eph. 4.30 Mat 28.19 Holy worship of God § 6. In this Trinity the Godhead is not divided How the Persons are distinguished but the Persons are distinguished the Godhead is not divided in it's essence but the a Isa 61.1 John 8.16 17 18. John 14.26 and 15.26 Persons distinguished by their properties The b Psal 2.7 Heb. 1.5 Father begetting the c John 1.14 Heb. 1.6 Son begotten and the d John 15.26 Gal. 4.6 Holy Ghost proceeding which properties do not make them different Beeings but one and the same Being in a diverse manner of subsisting God begetting is the Father God begotten is the Son and God proceeding is the Holy Ghost Again the Father is God begetting the Son the Son is God begotten of the Father and the Holy Ghost is God proceeding from both the Father and the Son § 7. Though the Word Trinity and Person are not found literally exprest How Trinity and Person are found in Scripture yet are they found plainly implyed in Text of a Mat. 28.19 John 14.16 Ephes 2.18 sacred Scripture Yea seeing St. John doth tell us of God that he b 1 John 5.7 is Three the Father the Word and the Holy Ghost who shall question the word Trinity numerus numeratus in the abstract who reads the word Three numerus numerans in the concrete Which Three bearing record most firm it is by a Trinity of testimonies which doth plainly intimate a Trinity of subsistences What a Subsistence is and what a subsistence is St. Paul resolves us when he saith of the Son that he is c Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the express Image of his Fathers Subsistence where the word Subsistence doth truly and fully

1.17 change or alteration in the Creator's knowing their existence This act eternal who knows them by an eternal act which admits no succession of time There may be and is a b Eccles 9.11 Heb. 1.10 11 12 change in the creatures So no change in God but neither is nor c Mal. 3.6 Heb. 1.12 13 8. Rev. 1.8 can be in God who doth not receive either addition or diminution of Nature or of Attributes by the creation or annihilation the salvation or destruction of any And that God now doth what before he did not is nothing else but that beginning to be which before was not and so the change is in the effect not in the efficient yea seeing a mutability of Knowledge is inconsistent with an eternity of Being it must needs be that God knows the several changes in the creatures without any change in his Knowledg § 6. No contingency in respect of of God's fore-knowledg Though God's fore-knowledg doth not cause a necessity of being yet all things must a Acts 2 23. 15.18 necessarily be as he fore-knows them so that there is no b Numb 35.22 23. Prov. 16.33 contingency in respect of God the primary cause contingency being a part of his creation and founded in secondary causes whereby it is Yet in the secondary causes that both these propositions are true All things are infallibly necessary in God's fore-knowledg and some things are meerly contingent in their causes § 7. Sure we are All future events are fore-known of God nothing can be but what God wills and his will doth not decree without his knowledg nor effect without his power so that impossible it is that any thing can be besides his knowledg foreseeing any more then without his power producing or his will determining All future a Psal 135.6 Prov. 21.1 Acts 18 21. 1 Cor. 4.19 Jam. 4.15 Rev. 17.17 effects then and events whatsoever being within the compass of God's will they must needs be within the circumference of his fore-knowledg His fore-knowledg infallible which being certain and infallible nothing can be to him though never so much in it self uncertain and contingent And sure needs must God's fore-knowledg be infallible seeing his will is independent § 8. The fore-knowledg of God How applied unto the Elect in Scripture besides the a Acts 2.23 determination of his will doth also signifie in the language and notion of the sacred Scriptures an b Rom. 8.29 1 Pet 1.2 approbation of his love and so is more peculiarly applied unto his b Rom. 8.29 1 Pet 1.2 elect as c Exod. 33 17. Mat 7.23 2 Tim. 2.19 knowledg is unto his Saints denoting his gratious love to them and tender care over them for their safety and salvation CHAP. V. Concerning God's Will God's Will one and absolutely free § 1. THE Will of God whereby he is most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely free in himself it is but one as being his very Essence which admits neither a 1 John 1.5 composition not b Isa 45.6 division yet because we speak of the things of God after the manner of men wanting thoughts to conceive Distinguish'd into his will secret and revealed of sign and of good pleasure and words to express otherwise of him we distinguish the will of God into his c Deut. 29.29 Rom. 11.34 Col. 1.9 secret will and his revealed will his will of signe and his will of good pleasure which are one and the same will under diverse and distinct notions What this secret will § 2. His secret will which is alwaies his will of good pleasure though his will of good pleasure is not alwaies secret that being hid from our eye we are in humility to attend not in curiosity to enquire What his revealed will His revealed will which is alwaies his will of signe as his will of signe is alwaies his will revealed that being the a Rom. 12.2 Ephes 1.9 Col. 4.12 object of faith and the b Mat. 6.10 and 7.21 1 Thes 4.3 Heb. 13.21 rule of life We are with diligence to c John 5.39 search and with faithfulness to d Rom. 6.17 obey The Will of God's good pleasure hath it's reason not it's cause § 3. the will of God's good pleasure whether secret or revealed hath it's divine a Isa 1.18 Ezek. 18.25 29 reason but not it's proper b Isa 40.13 cause being perfect and absolute in its self indeed impossible it is that the Prime Cause of all should it self be caused of any seeing nothing can be c Isa 43.10 before it as being eternal nothing d Exod. 18.11 John 10.29 greater then it as being infinite As God's wil then cannot be said to be without reason for it is the determination of his understanding so of God's will there cannot be said to be any cause for then it should it self be determined by some other and so God not absolute and independent in himself § 4. God's glory the final cause of what he wil 's but not of his will The manifestation of God's a Psal 8.1 Isa 6.3 Ephes 1.12 and 3.16 glory is the final cause of the creatures being but not of his divine volition the end of what he wills but not of his will He wills one thing for another yet is not any thing the cause though the reason of his so willing them For that he doth determine the end and the means in one act of his will as he doth know the cause and the effect in one act of his understanding He wills the end and the means and the means for the end yet seeing all are external to him in his essence he cannot be internally mov'd by them in his will How the impulsive cause of God's will to be understood in Theology So that when the Orthodox speak of any impulsive or moving cause of God's will it is an accommodating the mystery to our capacity and a fitting their expressions to our weak b Heb. 5.11.12 apprehensions § 5. The Execution of God's will a●mits several causes the volition not any What the volition and what the execution is There may be many causes of the Execution of God's will which doth consist in the temporal effects but none of the volition of God's will which is an eternal act The a Eph. 1.9.11 volition of God's will is an immanent act eternally residing in himself the b Luke 2.14 1 Thes 4 3. Jam. 1.18 execution of his will a transient act temporally terminated in the creature of that there can be no cause of this there are several causes instrumental and final § 6. Thus the preaching of the word is instrumental to a Rom. 10 17. and 16.26 faith and obedience faith and obedience instrumental to this subordinate end the b Ephes 2.8 Heb. 5.9 salvation of the elect

e Isa 10.6 7. act their own wicked designes whil'st God orders them to the effecting his sacred decrees § 11. Indeed How the Executioners of Gods Justice the wicked are so the instruments of God's Power as that they are withal the a Psa 17.13 14. executioners of his Justice and we know that when the Judge gives up a Malefector into the hands of the executioner for the punishment of death and in that Execution how guilty of sin if then the executioner have no respect to the justice of the Judge but pursue the rage of his own malice satisfying his furious revenge in executing the Malefactor punishment the death of the Malefactor though justice in the Judge will be found murder in the executionor before the Judgment Seat of Christ And what Shall this stand good with those that are said to be Gods and not with him b Psal 82.6 who hath said they are Gods The wonder of God's Providence in respect of wicked mindes This is then the wonder of Gods working in his Providence that he doth make an c Isa 13.3 5. holy use of wicked mindes d Acts 2.23 4.28 effecting his just and holy will even by their wills which are unjust and unholy and yet is this no e Acts 3.15 extenuation of their sin nor shall be any f Jer. 51.25 26. mitigation of their punishment § 12. Futher as not the decree of God's will Gods Providence imposeth no compelling force so nor doth the concourse of God's Providence impose any compelling force upon the creatures so that though there is not any event a Numb 35.22 23. contingent in respect of God yet are there b Exod. 21.13 many contingents in respect of secondary causes but establisheth the nature of all causes contingent free and necessary And indeed God the primary cause doth work in all things according to the nature of the secondary causes c Prov. 16.33 with contingents according to the nature of their contingency with free d Mat. 17.12 Agents according to the nature of their liberty and with e Psa 104.14 necessary causes according to the nature of their necessity so far is God from compelling and enforcing by his Providence in causes contingent and free No compelling force of Providence in necessary causes that he doth not do it in causes f Job 38.35 natural and necessary for in them both he implanted by nature such an obediential power that they g Psa 105.28 Psa 147.15 148.8 Joel 2.25 fulfil his word by a natural propension not a violent compulsion they perform his command by a ready observance not a forc'd obedience Contingency in secondary causes illustrated § 13. That in the Dispensations of God's Providence some things are fortuitously contingent in respect of their secondary causes which yet are infallibly necessary in respect of God the Primary and Supreme Cause we illustrate by this Allusion When a Master sends two servants to one and the same place by different and divers waies each being ignorant of the other's mission Their meeting as it relates to the servants who intended it not is casual and contingent but as it relates to the Master who pre-ordain'd their meeting it is intended and necessary Thus are there many things contingent in respect of the created Agents who are a Psa 119.91 all as servants which yet are necessary in respect of their first cause God as b Pro. 22.2 Lord and Master of all How God's Providence is equal and how unequal § 14. Though the several dispensations of God's Providence are all equal as to the act of his will yet are they very much unequal as to the effects in the creatures for that by how much any thing hath its nearer access to God in the degrees of its excellency The Providence of God general special and peculiar by so much it hath an higher place with God in the order of his Providence Hence it is that as the Providence of God is general a Psal 103 19. Job 34.13 over all the world so is it special b Psal 103.19 Heb. 12.9 over Angels and c Psal 22 28. Job 7.20 men and peculiar d Psal 45.6 Isa 50. 2 7. Rev. 15 3. 1 Tim. 4 10. Mat. 16.18 over the Church of his Elect. The law of natu e and how ●x●cuted in God's general Providence For the order and government of the world by his general Providence God hath establish'd in the creatures a e Psal 148.6 Isa 55 10. Jer. 33.20 law of nature to the execution whereof he hath given them f Psal 19.5 Hos 2 22. natural inclinations g Prov. 6.6 30. ●4 Jer. 8.7 secret instincts and an h Job 37.12 13 Psal 44.4 Psal 105.16 19 31 34. Psal 103.21 Psal 148.8 Isa 7.18 19. obediential power whereby they are still ready at his Summons and command § 15. What a miracle is What is done in the world according to the a Jer. 31.35.36 33.20 H●s 2.22 law of nature is by God's ordinary Providence but what is done above the law of nature is by his Providence extraordinary and it is called a d Psal 136.4 Psal 77 14. Miracle so that e Dan. 4.3 miraculous effects do declare an omnipotent cause f John 10.25 Acts 2.22 Exod. 8.19 manifesting the efficient to be Almighty and How one greater then another And that one g John 14.12 miracle is greater then another is not in respect of God's power which being infinite admits no degrees but is h Isa 40.15 17 equal and the same in all but in comparing one miracle with another they will appear one greater then another in respect of those different degrees they exceed the strength of nature in their production § 16. Wherein miraculous effects exceed the strength of nature Miraculous effects exceed the strength of nature either in relation to the substance of the thing done or to the subject in which it is done or the manner how it is done 1. In relation to the substance of the thing done as when the a 2 Kin. 20 1● Sun went backward at he Prayer of Hezekiah or a● when the b 1 Cor. 15.53 Pail 3 21 body shall be glorified in the resurrection of the just● which for the substance of the thing Nature at no time and by no means can effect 2. In relation to the subject in which it is done as to c Joh. 11.33.34 to give life to a dead Lazarus and d Mark 10.46 sight to a blind Bartimaeus nature indeed can give life but not to a dead body it can give sight but not to a blinde man 3. In relation to the manner how it is done as the e Mark 1.31 present and perfect curing of a Fever with a touch the f 1 Kin. 18.38 speedy