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	necessary_a	produce_v	6,956	5	9.5140	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62549	Six severall treatises ... by the late worthy and faithful servant of Jesus Christ, John Tillinghast ; published by his own notes.; Selections. 1657	Tillinghast, John, 1604-1655.; Petto, Samuel, 1624?-1711.; Manning, John, d. 1694.	1657 (1657)	Wing T1180; ESTC R21376	167,572	313

and from such considerations they are to Repent so that the Gospel comes first before the word of Repentance and therefore it is to them as they are Sinners for it findes them such Obj. 2. But in Matth. 11. vers 28. Christ bids such as are weary and heavie laden to come to him therefore men must first be weary and heavie laden before they come to Christ or the Promise and therefore it is not made to them as sinners Ans 1. When Christ bids those that are weary and heavie laden come to him doth it therefore follow he excludes all others I grant such are to come and such are most backward and affraid to come and therefore called but doth it follow therefore that no other must come and that these and only these are called If a Prince send forth Proclamation to a company of Traytors to come in and he will pardon them and because hee knows that there are some few among them that are so sensible of what they have done and brought themselves into by their rebellion that they will never come upon this general Proclamation but for fear will run away he therefore sends particularly to these by name you and you who dare not come for fear of being hanged come I will pardon you and you doth it therefore follow because these have a call as it were by name therefore now all the rest who have a general call are excluded So here but 2 This faine would I know what is the state and condition that souls are then in when they are thus weary and heavie laden Are they in the state and condition of Sinners or not righteous or unrighteous persons one they must bee If you say they are not Sinners but righteous persons then I ask how came they thus is it by their being weary and heavie laden barely or is it by their applying of the Promise if it be by their being weary and heavie laden then what need you press them to come to Christ for Justification when as they have the same already by this their qualification If it be by applying the Promise on having it applied to them then it will follow that notwithstanding this their qualification that they are Sinners and so remaine until they apply the Promise or have it applied to them so that the Promise though we should say it is made to them as such yet of necessity it must bee made to them as Sinners still i.e. persons in a stare of sin and misery for until the Promise is applied unto them though they are such yet they are in no other or better condition than sinners Obj. 3. But faith it the condition of the Promise and the Apostle tells us Galat. 3.22 that the promise is given to those that beleeve now a person beleeving is not a Sinner therefore not to persons as such Ans 1. Faith is not the condition of the Promise but it is the fruit of the Promise if it be the condition I ask then whether or no is it a condition to be wrought by us of ourselves or doth God give it us It it be to bee wrought by our selves then is the Promise of Grace worse and harder than the Covenant of Works for though it were required of Adam to do and live yet he had then a power of doing but so have not wee now of beleeving Yea no more was required of him than what was put into his nature for the Covenant of Works was written in his nature but so is not faith in ours nay that faith with which we go to the Promise for Justification never was in our natures for Adam had not this in innocency neither was it necessary lie should have it till after the fall If it be given us of God as these Scriptures prove viz. Ephes 2.8 For by grace are yee saved through faith and that not of your selves it is the gift of God Phil. 1.29 then it is given by vertue of some Promise for God gives nothing but by vertue of some promise which promise can be no other but the free promise the promise of grace and therefore the promise of grace is made to us still as sinners and faith it self is but a fruit thereof 2 As for that place Gal. 3.22 That the promise which is by faith of Jesus Christ might bee given to those that beleeve I answer Beleeving is not the condition but a designation of the persons to whom the Promise is given i.e. to beleevers or a declaration of the way in which the promise is given i.e. in a way of beleeving Object 4. But if the promises of grace are made to persons as sinners then to all sinners for that which belongs to any as such belongs to all as such Answ When I say it is made to Sinners as Sinners the as is not to bee understood as noting a causality i. e. that their being Sinners is the cause why the Promise is made to them for were it so then the promise of grace being only an effect of such a cause should extend to one as well as another where there is the same cause to produce it and so it should by necessary consequence reach all and every man all being Sinners but wee are to understand it onely as a designation of the present state and condition that those persons are in to whom the promise is made they are for the present in a state of sin and misery though not this their condition but the free love of God and the riches of his mercy to poor souls in such a condition is the cause why the promise of grace is made to them and so it follows not that it is made to every man As for example If a man dye and give a hundred pound a year for the use or the poor and put such a clause as this is in his Will I will have onely such poor as have nothing in the world to live upon but are forced to beg to partake of this my charity Doth it hence follow that hee gives this hundred pound yearly to all the poor which beg all the world over Not so it shews that it is given to such as are in the state of beggars but it follows not that all those all the world over who are in that state have a right hereto So likewise suppose a thousand persons were condemned some for Treason and some for other misdemeanors the Prince or Judge sends a pardon amongst them to bee given forth to many of them and therein is such a clause that none shall have benefit by it but such persons as were traitors against him and condemned for treason it doth not therefore follow that every one which was condemned for treason should have the benefit of the pardon No it onely shews that persons under that condemnation are the subjects of it but it doth not follow all shall enjoy it because there may be more persons condemned for that offence then the pardon