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	nature_n	power_n	3,155	5	5.1866	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44026	Innocency, though under a cloud, cleared By P.H. a poor prisoner, when almost sunk under pretended friends censures in the day of his sufferings. And also, a discovery of the comforts that attends innocency in a prison. As also, twenty four usefull particulars left by him for his children and friends, and being left in a friends hand for his relations, I could not but make them publick; judging it will be no loss to the author, and great gain to the reader, and justly give offence to none.	Hobson, Paul.	1664 (1664)	Wing H2274A; ESTC R222586	80,187	179

you should wonder why I insert so many here seing they can be of no great use I must tell you the reason why I do it It is because some have as to these laboured to incense many poor precious souls against me as if I had abused the Scriptures in what I had observed rendring me in that as they have done in most things as odious as they can to the ears of many that never knew me so I did intend to have inserted more if I could but these few I thought good to leave in answer to some Friends desires for the ends aforesaid desiring what weakness you find here to cover it and what good you find here to improve it and I beg that God may give you as much comfort in reading them as I had in declaring them And as for the Proofs and Uses the dear Lord make them for you and to you And God forgive them who out of envy to me have not spared to throw dirt in the face of the Truth aswel as me But if God forgive them as freely as I do as I beg he may this sin ●●ill not be laid to their charge Amen Amen In the next place after mentioning some of the particular Scriptures from which I have formerly spoke I am engaged in my heart to leave a few Reasons Considerations to prove there is a God without making use of Scripture to convince Atheists many of which I have met with both beyond Sea and here and these Considerations may be of use to some who may meet with such spirits as well as I have done Now the way to prove that without Scriptures by bare Natural Reasons is as followeth First Consider that all things that are must be considered under these four heads As First Such things as have only a being and no more as the Earth Air Water and the Sky c. Secondly Such things as have being and life but not sence as Herbs Trees Plants c. Thirdly Such things that have being life and sence and no more as all Beasts Birds and Fishes c. Fourthly Such things that have being life sence and reason as Men and Women Now under these Four is considered all the World and if so let us reason from all and use but Reason truly and you must confess There must be a Power above each as the only Cause of all and that none of each is the cause of it self nor the cause of each other and that you will see if you consider these things First That which hath only a bare being cannot be the Author and Causer of the rest and that for these Reasons 1. Every Effect is answerable and like the Cause but here they are not alike but differ in their very nature for one hath a bare being the rest have being and life or being life and sence or being life sence and reason Now for the Effect to be so differing from its Cause in Nature is contrary to Reason and Nature For in all Causes there must be a unity between the Cause and the thing or things caused 2. It is against Nature for any Cause naturally to cause or produce any Effect to be a Lord over it self Now that which hath a being and life is above that which hath a bare being and that which hath being life sence and reason is made higher than either and that is the creature Man unto whom all these three former are servants and he a Lord over each 3. This is a maxim That Bodies of themselves have no movings Now where there is no more in a thing than a bare being it 's but a bare body and its motion is from the power of Life elsewhere As for example in a Clock it cannot move without weights and these weights that have also a bare being or body they must have a hand to put them on and so all bodies that are bare beings in their motions still must relate to a power and life elsewhere Now without motion there can be no propagation so that a bare being which is a body without life cannot produce sence and life much less life sence and reason And now that which hath not only being but life that or them cannot be the chief original Cause and that from these Considerations 1. That which is the first Cause can subsist of it self without that which it doth produce But Grass Herbs and Trees or Plants cannot subsist though they have being and life without that which hath a bare being and no life as the Earth Air Water c. 2. That which hath a bare being gives daily strength and life to this that hath being and life Now had that begun it self it would have had power to maintain it self without that help 3. That Grass Herbs Trees c. were not the Beginners but had a beginning you may see clear If you see the nature of one you may see the nature of all As thus Is there a branch it leads thee to the body from whence it came and from the body of the Tree thou art led to the root though it be within the ground and from the root you are led to mind the kernel that fell to the ground from another Tree c. as the Cause of that Root If no Kernel no Root if no Root no Body if no Body no Branch And then consider from whence came that Kernel and go backward and what was it before it was a Tree It was a Kernel and a Kernel cannot be without a Tree And then how came the first Tree So there must be another Cause besides themselves to be their Cause Now as to that or them that have being life and sence That or they cannot be the Cause of other things for the grounds first laid down As to prove that which hath a bare being could not be the Cause consider those grounds and that will also prove this I mean the first of the Reasons And now that they are not the Cause of themselves you will clearly see if you minde First Had those been the first Cause of themselves they would have power to preserve themselves and not suffer themselves to be slaves and servants to that or them that for power or strength are inferiour to them as Man is inferiour to the Beasts for strength and power yet is as Lord and Master over them which must be from a power above that doth subject the stronger to the weaker and that is God 2dly If ever they had power to make themselves they have it still and if still why do they not still do it what needs there to be pairs or couples carried from place to place for generation And besides do in this as you did by the Herbs and Plants c. go backward and see what or who was the Cause of the first 4. That which had being life sence and reason to wit Man was not the chief Author and Cause of the other Three is clear from the Reason

and sometimes from the evil to come Isa 57.1 Thirdly There is no cause of fear of that which accomplisheth no Evil but alwayes Good if all doth Rom. 8.28 then Sufferings ●o being part Fourthly There is ground of fear of them or that which is conquered before we encounter with it as all sufferings and censures ●●e Rom. 8.33 35 39. Fifthly There is no fear to walk in that way which Christ our Captain hath gone before us in and tryed it and not only so but he holds us by the hand nay heart all the way Sixthly There is no fear of that though never so great a cross if it be the eminent way to the Crown as Sufferings are See Acts 14.22 2 Tim. 3.12 Seventhly There is no fear to meet with God in the way and day of his favours for Saints suffering season is God's observing season to give forth his Loves 't is his very high market dayes See Psal 43.2 3 4. Jer. 33.3 Eighthly What cause of fear is there of that which doth not nor can destroy the Foundation of Faith O it is so far from that that it is rather an opportunity for the Foundation to give forth it self like a Fountain ful of all fresh Springs See I pray see David see the three Children see Daniel what streams of Light Love nay Life was given forth at such suffering seasons Psal 23.4 and 27.1 2 3. and 138.3 7. Ninthly What cause is there of fear of that which is appointed to testifie and seal to our Faith and our Interest in God's Love and eternal Life Tenthly What cause is there to fear that which is but the opening the door to let us into converse with God as all Sufferings of Saints is no more but God's turning the key to unlock the door and let Souls into a living converse with God for where the world shuts Saints out God takes them in Psal 25. The worlds frowning time is God's smi●ling time when the comforts of the world seem to be silent then God opens the e●● for instruction Job 36.15 Hab. 3.17 1.19 Micah 7.8 Eleventhly What cause is there to fear be imployed in that or of that which is the way not only to follow Christ but it 's that by which the soul is made conformable to Christ and to his Death and the Power of his Resurrection 't is what Paul groaned for Phil. 3.10 Twelfthly What cause is there to fear to meet with that which is to accomplish the end of our Faith to wit the Salvation of our souls and eternal Glory with God Christ and all the Assembly of Saints the First-born and Angels for evermore See Heb. 12.22 23 24. O these considerations did follow me many dayes and nights till my Soul cryed out Lord where am I Lord what am I that I should be thus honoured O blessed be God for ever After this or upon this consent from these considerations there was a question did arise in me which was to this purpose Why men may suffer much and long and yet be nothing Paul saith 1 Cor. 13.3 of a man give his body to be burnt it will not do without Charity So then the question was who are true Sufferers or when doth a soul suffer rightly and when not Answer A man may suffer that is a Professor of Christ and yet not for Christ but is an evil doer or busie body and his profes●ession will not make his sufferings good Secondly A man may suffer for the Profession of Christ and yet not for Christ as ●●us First When men will suffer because they will suffer and not because God wills it Secondly When men suffer because others suffer and suffering is cryed up as honourable so in the crowd of this cry with the rest in this crowd some men crowd in Thirdly When men are by providence brought into a state or strait that if they go back they shall un-man themselves so more out of the resolution of an heroick nature than from the exercises of Grace they suffer this is not to suffer as a Saint but as a man Fourthly When mens interest is so interwoven with the Interest of Christ that if they do not stand by Christ they will lose their own so to gain their own they stand by him this is not right A soul is said to suffer as a Saint and 〈◊〉 becomes a Christian so as God and Christ will own it and crown it First When they singly suffer for being Saints and rather than they will deny it 〈◊〉 forsake it they will forsake all As in H●●● 11.35 They accepted not deliverance Secondly When they suffer for their owning or standing by God's and Christ's Ca●●● or Interest and rather than they will forsake either they will forsake their lives or 〈◊〉 that 's dear to them in the world So David suffered so did Daniel suffer and the thre● Children and the Apostles Acts 4. and Acts 5. and so Paul Thirdly When souls are brought to such state that unless they willingly suffer some other of God's People must suffer now rather than they should suffer the soul is willing to suffer this is that which God will own and it is what Christ did for us and ●erefore we ought saith the Apostle to lay own our lives for the Brethren 1 John 3.16 and this it is that Christ intends in that John 13.14 chap. 15.12 It was Pauls joy 〈◊〉 suffer for the Colossians Col. 1.24 These Scriptures are a sufficient ground to suffer rather than to free our selves from it the manner of some is by accusing others ●●d bringing others to suffer to free themselves and say Charity begins at home these ●●uls have little acquaintance with Christ's ●●w Command and they will one day see 〈◊〉 the way to lose and not to save as Christ ●●th Mat. 16.25 And now if any will demand by what rule ●●ey should rather suffer than save themselvs 〈◊〉 putting others upon suffering let them ●●●k well upon those blessed Scriptures afore●entioned and they will see it a duty and ●●●nt-like to suffer for the Brethren and it not the action of a Saint but of Satan to 〈◊〉 themselves by accusing others 〈◊〉 blessed be my dear Father that of all the Evils that attend me thou didst never suffer that to come into my heart Fourthly To suffer as a Saint is when the World out of their envy against Saints Holiness and Piety as being contrary to them they are carried out in envy to hate them and to do all the hurt they can against them though they cannot in particular charge them with any thing justly not so much as against their own Law yet cannot love them Now thus to suffer willingly not for any thing we have done to the World only because we are called out of the world thus to suffer is to suffer as a Saint therefore Christ makes provision for this when he tells his Disciples that the World hated him and so would hate them in that they were not of

time I spake from with the bare mentioning of the Text and the Doctrine I observed from thence without any more but only the Text and Doctrine and though I cannot mention them in order yet as many as I can remember I shall wishing God may make proof and improvement of them to them that reade them And the first I shall mention is this in Gen. 48.21 But it was not the first that ever I spake from for I cannot nor shall not set them down in order as I tould you Doct. 1. It is the portion of the best of our Relations here below to dye and be deprived each of other Doct. 2. The loss of the best Relation cannot deprive a soul of the Priviledge of God's promised Presence Doct. 3. The sence of the enjoyment of God's presence bears up and ballances the Soul under the loss or separation of outward Relations 1 Cor. 3.18 Doct. 1. Those that will be wise in a Gospel-sence must become Fools Doct. 2. Those that are yet in the worlds wisdome and not yet become Fools in a Gospel-sence their state is a state of deceit We raised all into one Doctrine Those that are not in a Gospel-sence become Fools but are yet in the worlds wisdome their state is not standing but a state of deceit Isa 30.15 Doct. It is God's way to crown and confirm his great works of Restoration by the pouring forth of his Spirit and it is good for Saints to expect and wait for it This minding the time when and the end Mark 13.37 Doct. Watching is a Duty proper for Saints alwayes to be imployed in Ezek. 22.14 Doct. 1. There is a day when God will deal with men Doct. 2. There is no hearts nor hands of wicked men can endure that Day We reduced both into one Doctrine Notwithstanding Gods Long-forbearance and mens foolish-confidence or security yet he hath a day to deal with wicked men in which day hands and hearts that is to say all supports will fail them or they will not be able to endure Cant. 2.15 Doct. There are little yet subtil evils attend the People of God and hinder their growth the sence of which should make them seek to Christ for a removal Zeph. 3.18 Doct. In the latter dayes there will be in the Solemn Assemblys great cause of sorrow and to be really and candidly imployed in it is kindly taken of God Matth. 12. latter end of ver 44. Doct. To have a fair appearance as to Form yet in the heart to be empty as to Life and Power doth not free but further the miserable state of that soul Isa 22. part of the 14. v. Doct. Not to be imployed in the present work of our Generation but neglect to answer God's Call to the present work of the day is a sad sin that God will surely punish 1 Cor. 1.27 first part of the verse Doct. It was the great design of God in his great and Gospel-Work to make choice of or chuse that which the world doth most undervalue Psal 69.32 Doct. 1. God's Goodness to particular Saints especially upon Zions account is matter of great joy and gladness Doct. 2. That Humble souls are only fit to meet God in such imployment Doct. 3. It is not only propper to but the Priviledge of Humble Souls to bless or rejoyce in God's Goodness to particular Saints or Zion in general All was reduced to one Doctrine The rejoycing at or in the Goodness of God to particular Saints especially upon Zions account is a Priviledge and Imployment proper only to Humble Souls Luke 21. first part of the 8th ver Doct. 1. It was Christ's care to forewarn Saint of Deceits Doct. 2. There is and will be variety of Deceits or Deceivers Doct. 3. The sence of the many Dece●ts or Deceivers should cause Saints to take heed VVe reduced all into one Doctrine Doct. Saints aswell as Sinners from the advice of Christ and the sence of Deceits ought to take heed Psal 119.1 Doct. There is a blessedness annexed to God's Wayes but properly applicable to none but they that are Pure and Undefiled in them Isa 61.3 Doct. 1. Though it be Christ's work to Proclaim and bring forth Comfort to all sensible sinners yet most eminently to Mourners in Sion Doct. 2. It is a commendable and comely Posture for Saints in Sion to be Mourners Doct. 3. It is not a Saints present enjoyment either of countenance or outward accommodation but a future change that is a Saints gain or ground of Comfort Doct. 4. What Saints appear to be and are in their outward condition in their Sorrow and Sufferings the quite contrary they will be when God appears to dispence his promised Grace and Glory Doct. 5. It is a great part of a Saints Portion to bring glory to God Col. 4.2 Doct. 1. It is the Duty of Saints not only to pray but to continue in Prayer Doct. 2. Watchfulness in Prayer is and ought to be a Saints practice Doct. 3. Thankfulness is part of a Saints compleat Performance of the duty of Prayer First Supplication 2dly Watchful Observation 3dly A thankful Application is comprehended in prayer Act. 15.30 Doct. It was and ought to be the Practice of the Members of Sion especially Ministers to enquire after the state and condition of particular Souls Jer. 6.16 Doct. They and they only prosecute or seek Truth truly that stand in the way of Truth while they seek after it Gal. 6.2 Doct. 1. Among the People of God there are some that are under burthens Doct. 2. The Burthens of particular Saints are not only to be born by themselves but ought to be born by all Doct. 3. The Law of Christ is not performed if that Duty be neglected Rev. 3. last part of the 1. v. Doct. 1. Even in the Church of Christ there are some that have a name to live and yet are dead Doct. 2. To have a name to live and not have the Power and Life but to be dead is that which exposeth the creature to the sad sence of Gods displeasure VVe reduced all into one Doctrine To have a name to live and yet have not the power of Life but are dead their outward propriety amongst Saints will not free but doth rather further their sad censure from God's displeasure Psal 23.4 The presence of God is a sufficient support to Saints in the lowest state or the greatest affliction This in general but in particular see Doct. 1. Afflictions and Death is the portion of Saints Doct. 2. Not the least but the lowest state in Affliction is a Saints portion Doct. 3. This state to Souls is but a shadow Doct. 4. In the lowest state of Affliction Saints have no cause of fear Doct. 5. God's presence with Saints in the greatest Afflicton removes fears or It is enough for souls in any state if God be with them Doct. 6. The true sence not only of God's strength in his Love but souls profit by his lashes doth in

first laid down in relation to that which hath but a bare being in that there is and must be a congruity and likeness between the Cause and it self but here is none Besides If Man be the Cause of that which hath only a bare being and that which had being and life and sence why doth he not do the like and why doth he sometimes perish for want c. And that he also was not the first Cause of himself will appear from these Grounds 1. If he had made himself he would have had power to have kept himself from being unmade for that power that hath ability to make hath power to preserve and keep it self from being unmade or dissolved 2. He would make men when he had a mind if this were so No Men and Woman that have a mind to have Children would be without them And when they would have a Son they would not have a Daughter 3. They would not have had defects weaknesses but would have been all compleat without weakness and sickness and the longer they had been imployed the more compleat they would have been 4. They would have known themselves before brought forth for in making always knowing goes with power and power with understanding and then before 't is it is known but the contrary is seen daily 5. There is something in Man that shews there is something above him Consider what is the chiefest part in man or of men it is his Mind that is above all the rest in him his Mind runs out to varieties and goes up to the Heavens and to the furthest part of the World and yet sits at home in the body and this Mind of man that is above all other parts of man and knows all yet it doth not know it self so it 's only knowable to something above it and there is nothing above it in man therefore that above it is a power beyond it and that is God Besides the whole man cannot satisfie the mind nor the mind as the mind cannot satisfie it self but it must be something besides it and beyond it and above it that is better and higher and that is God 6. Many of the Reasons which were expressed before in relation to the other three if minded will prove this That man is not the chief Cause or first Original of himself Besides these Reasons from each particular there are and may be Reasons drawn from all together to prove that they are not their own Cause nor the first and chief Original Cause of each other but it must be from a higher above all before all who is the Original Cause and Maker of all and each and the Considerations that will clearly prove it are these 1. The admirable Congruity and Harmony that is between those varieties of bodies and though very different each from other yet agree which cannot be from themselves but from something above them 2. The admirable submission each to other both in power and property the greater to the lesser the higher to the lower which cannot be from themselves but something that is not them but above and beyond them and that is God 3. The unexpressible subsistence each by other and each from other and so each considered in self which in such contrary natures and varieties of properties could not naturally do it were there not something that is supernatural above all and that is God 4. A fourth Consideration is upon the account of the furthest end of the least and lowest and the ultimate end of the highest and chief From all which rightly minded and considered you must conclude some power before all and above all as the Cause and chief Lord over all and that is God Let us go over these Four a little larger in way of Contemplation As 1. Of the Congruity and sweet Harmony in those varieties of Bodies If you look upward you will see their infinit movings different and yet not troubled each at other nor to each other If you look downwards you see the Sea continually moving above the Earth and yet not passing there its bounds but abides as two espoused each to other We also behold all the Creatures of different kinds and properties and yet how do they concur and agree together the tame ones abide in flocks among men for their use the wild ones that have strength to destroy men they abide in Desarts as if they were agreed so to do Sure this must be from a power beyond and above all these And now go to Man or into Man that is an Abridgment of the whole Universe a Body fit for all sorts of movings and a Soul without removing makes the Body move which way it pleases and by Reason guides and governs all in such an admirable Congruity and Harmony that it 's clear that something above all must thus guide lead and order all and that is God 2. Consider the Strength and admirable Submission each to other though of great difference both in power and property yet all acting as if each were servant to the rest the Heavens submissively serve the Earth and the Earth the Herbs Plants and Grass and these serve the Cattel and the Cattel serve Man and Man serves the Ground by tilling and the Cattel by looking and providing for them O the strong reciprocal submission and servitude this must be from a power beyond and above all and that is God 3. The unexpressible Subsistence You see the Seas about the Earth which seems continually to threaten the Earth and yet keep within their bounds the Earth heavy and massie and yet notwithstanding setled or rather hangs in the Air The Winter seems to destroy the Herbs c. the Summer again revives them the Beasts stronger than Men and able to destroy them and would do so did not a higher power keep them in and yet they submit and all subsist together O this must be from a power above all and that is God 4. Consider the furthest end of the least and the ultimate end of the chief What is or can be less than a bare being as Earth Air Water c. they have only a bare being Now what is next to that but a not-being and that is nothing now this is a mixim That between something and nothing let it be never so small yet there ●…s an infinit space And nothing but an infinit Power can bring something out of nothing Now before being no being cannot cause a being but it must be from another cause Now go to the highest above Being is Life and above that is Life and Sence and above that is Life Sence and Reason and that 's in Man c. So he is the Chief And what is chief in him it is his mind and understanding by which he knows all that is to be known it can go up to Heaven and judge what 's there and to the furthest parts of the World and to all parts at once and yet sit at home in