Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	harden_v	heart_n	pharaoh_n	2,001	5	11.6391	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15400	An harmonie vpon the first booke of Samuel wherein according to the methode obserued in Hexapla vpon Genesis, and Exodus, but more compendiously abridged, these speciall things are obserued vpon euery chapter: the diuers readings compared, doubtfull questions explaned, places of Scripture reconciled, controuersies briefly touched, and morall collections applied. Wherein aboue foure hundred theologicall questions are handled, with great breuitie and much varietie, by the former author of Hexapla on Genesis.	Willet, Andrew, 1562-1621.	1607 (1607)	STC 25678; ESTC S120031	271,285	362

God 2. it must be committed by such as haue knowledge and so sinne against their iudgement and conscience 3. the manner must be respected they sinne with an high hand of malice obstinacie and contempt in all these three were the sonnes of Eli found guiltie 9. Quest. v. 25. Of the meaning of these words they hearkned not to the voice of their father because the Lord would kill them 1. Some referre this to the absolute decree of God whereby he had ordained the sonnes of Eli to destruction which went before their rebellion and obstinacie and they adde further that as of saluation so of condemnation there are two causes the first which is the decree and will of God the second of the one faith and the grace of God of the other contempt and disobedience and that herein no reason can be yeelded of Gods will which is most iust but he hath mercie on whome he will and whome he will he hardneth Bor. Pellican But this seemeth not so to be taken of Gods absolute and eternall decree 1. because here mention is made not of their euerlasting damnatiō but of their violent death 2. it would be inferred that Gods will should be the cause of their hardning which in no wise is to be admitted 3. because the positiue and actuall decree of reprobation and destinie vnto damnation is not without respect vnto mans finall impenitencie howsoeuer the reiection of them in not electing them is the act onely of Gods will in which sense it is said that God will not the death of a sinner neither doth he desire that the wicked should die Esech 18.23 God out of his owne will electeth whome he will and reiecteth the rest and those so reiected he ordaineth vnto condemnation but iustly for their sinnes 2. Wherefore the will of God is here rather referred to Gods setled and determinate purpose arising from their obstinacie and impenitencie whereby he had set it downe with himselfe to punish them by death and so to denie them grace of repentance as beeing giuen ouer to a reprobate sense sic Iun. Osiand 3. And further whereas it is said Esech 18. that God will not the death of a sinner and yet here that God would kill them first it may be answered that the Prophet speaketh of penitent sinners whose death indeed the Lord will not neither shall they die but here of obstinate and impenitent sinners secondly Augustine distinguisheth betweene the simple and absolute will of God and voluntas retribuens his recompensing will simply God willeth not death neither made he death but it was brought in by sinne yet God as a iust iudge willeth it as it is a punishment of sinne Martyr 10. Quest. v. 25. Whether any may be said to sinne with the will of God This question is mooued by occasion of these words they obeyed not the voice of their father because the Lord would slay them as though God should be the cause why they obeied not the voice of their father 1. First here the Manichees did most impiously affirme that there were two beginnings and two chiefe princes one of light and an other of darknes from the one proceeded good from the other euill but this is directly contrarie to the Scriptures Psal. 135.6 That God doth whatsoeuer pleaseth him in heauen in earth therefore there is no contrarie power against God 2. Some thinke that God suffereth sinne to be done onely in the world and otherwise concurreth not then in leauing and suffering sinners which was the opinion of Iulian the Pelagian against whome Augustine writ but if God be saide to permit and suffer as he doth for by his absolute power he could hinder that no sinne should be committed he either suffereth sinne against his will which cannot be saide for nothing can resist his will or with his will if he willingly permit then there is more then a bare suffering likewise the phrase of Scripture when he is said to harden Pharaohs heart to bidde Shemei curse Dauid to giue ouer to a reprobate sense doe shew more then a permission 3. Therefore although sinne may be saide in some respect to stand with the will of God as shall be shewed yet God is no way the author or cause of sinne but euery man is tempted and lead aside of his owne concupiscence Iam. 1.14 but how sinne standeth with the will of God it now followeth to be declared 1. God concurreth in euery action as a generall cause for whatsoeuer is wrought by the second causes proceedeth originally from the first cause for in him we mooue we liue and haue our beeing Act. 17. but the euilnes of the action issueth from the second causes as the rider is the efficient cause of the going of the lame horse but his lame going is of himselfe 2. God also concurreth in subtracting and denying his grace where he giueth grace it is of mercie where he withholdeth it is iust for none are depriued of his grace but the vnworthie and such as refuse but why God giueth not like grace to all there is no other reason but his good pleasure 3. Sinne as it is sinne standeth not with Gods will but as it is the punishment of sinne 4. God is willing sinne should be done because he knoweth how to vse it to his glorie as the fall of Adam was the occasion of the redemption of the world 5. God concurreth in the actions of sinners as a supreame iudge and ouer-ruler sometime staying sinne before it be done by punishing it when it is done and in the wicked by drawing forth their malice and causing it to appeare as in this sense he is said to haue hardned Pharaohs heart 6. Yet Gods will is to be considered two waies there is his secret and reuealed will as when he bid Abraham sacrifice his sonne his reuealed will was that he should slay him his secret will that he should not so Gods will reuealed is against sinne but it standeth with his secret will as is before shewed Martyr 11. Quest. v. 30. Of these words I said that thine house and the house of thy father should walke before me for euer when this promise was made concerning Eli his house 1. Some thinke that whereas Eli came of Ithamar the sonne of Aaron in the time of the Iudges the sonnes of Eleazar in whose posteritie the high Priesthood was setled abusing themselues and their place their office was taken from them and giuen conditionally vnto the sonnes of Ithamar if that they faithfully would execute the same sic Borr. Osiand Mar. But seeing no such conditionall promise made to the sonnes of Ithamar is mentioned in Scripture it is hard to coniecture it and beside seeing the Lord had promised vnto Phinehes and his seede the high Priests place for euer Num. 25. how could this promise stand if that office were afterward assured vnto an other it is like then that in those disordered times vnder the Iudges especially

priuate man to lay hands no not vpon a Tyrant for if it be not lawful for a priuate man to kill a theefe or murderer that is but a priuate person much lesse is it to be permitted that he should rise against the Magistrate though neuer so wicked As Dauid would not here lay hands vpon Saul but leaueth him to God till he should smite him with some extraordinarie sicknesse as he did Nabal or his naturall time come to die or some violent death in battell for these three kinds of death Dauid here toucheth 2. But such priuate men are here to be excepted which are stirred by some extraordinarie motion of the spirit as Ehud was against Eglon king of Moab Iud. 3. In which kind of extraordinarie vocation two things are to be considered both the ende that they did it not for their owne reuenge but to deliuer the people of God as Ehud here did and their persons that though they liued as priuate men before yet in these extraordinarie acts they were declared to be publike gouernours and deliuerers as Ehud was one of their Iudges 3. But yet Tyrants and wicked gouernours may be remooued by the whole state as Athens and Rome were deliuered from their cruell gouernours but this must be vnderstood of such kingdomes where the kingdome goeth by election as in Polonia and Venice for from whom kings receiue their authoritie by them they may be constrained to keepe within their bounds but where kingdomes goe by succession the reason is otherwise vnlesse the Prince by oath be tied vnto certaine conditions and so his authoritie be not absolute but conditionall so long as he obserue and keepe the auncient rites and priuiledges of the countrey which seemeth to be the question at this day betweene the Archduke and the States of the vnited Prouinces 3. Quest. v. 18. Of Dauids Apologie vnto Saul consisting of sixe seuerall reasons and perswasions 1. He sheweth that Saul did persecute him vniustly what haue I done or what euill is in my hands v. 18. 2. He reasoneth from the nature of his offence that it is not such but there may be a reconciliation and God may be appeased by sacrifice 3. From the person of his enemies they were wicked men and accursed before God who haue prouoked and stirred vp Saul against him 4. From the inconuenience that was like to follow that they would driue him from among Gods people and out of his Church and as much as in them lay cause him to consent to the Idolaters 5. If his blood did fall to the ground in the sight of Iehouah he would reuenge it v. 20. 6. Lastly from the indignitie of the fact Saul was like to get no honour by pursuing Dauid who was but as a flea or a partrich in respect of Saul who was king ouer a mightie people Martyr 4. Quest. v. 19. Of the meaning of these words If the Lord haue stirred thee vp let him smell the sauour of a sacrifice 1. Some doe referre this as spoken of Saul that seeing the wrath of God was kindled against him and had sent an euill spirit vpon him which vexed him that Saul should offer sacrifice vnto God to be reconciled vnto him that he beeing directed by his spirit might cease pursuing of Dauid Osiand Pellican but that the offering of the sacrifice is vnderstood of Dauid this dilemma or forked argument which Dauid vrgeth two waies sheweth if it be of God let him smell a sacrifice if of men cursed be they and the whole sentence still runneth vpon Dauid because they did cast him out from the inheritance of the Lord. 2. Others doe vnderstand it of Dauid and here there are diuers expositions Some expound it thus if God haue done it let him be appeased with sacrifice if he wil not be appeased his wil be done but if this were the sense thē the other part of the dilemma were superfluous the argument beeing both waies inforced alreadie in this sense Dauid should speake doubtfully as though God would not be appeased toward him by sacrifice Others thinke that Dauid meaneth that God would by some extraordinarie signe to be giuen by his sacrifice testifie his innocencie as he did in Abels sacrifice iustifie him against Cain and Elias against Baals priests but the phrase of smelling the sauour of a sacrifice signifieth nothing els but the acceptance thereof and of him that sacrificed as it is saide of Noahs sacrifice that the Lord smelled a sauour of rest Gen. 8.21 Iunius referreth it to Dauids person that if there were any sinne found in him he was willing to yeild himselfe to the magistrate to be put to death and so to be offered vp as it were in sacrifice but the phrase let him smell the sauour of a sacrifice sheweth that it can not be vnderstood so for no sacrifice of any man was of a sweete smelling sauour but onely the sacrifice of Christ Eph. 5.2 it is therefore vnderstood of the externall sacrifices which had also a sweete sauour before the Lord not of themselues but as they were figures and types of Christ. Dauids meaning is that he would offer a sacrifice vnto the Lord that his wrath might be appeased toward him Mart. Borr. 5. Quest. How the sacrifices of the law had a sweete sauour 1. The sacrifices of themselues could not giue remission of sinnes for as the Apostle saith Heb. 9.9 The sacrifices could not make holy concerning the conscience him that did the seruice they therefore did no otherwise sanctifie and reconcile vnto God then as they had their force and efficacie from faith in Christ. 2. But yet both the name and the thing is communicated vnto the signe sacrament which is wrought onely by the thing signified and exhibited therein as the lambe is called the Passeouer Exod. 12.11 and circumcision the couenant Gen. 17.3 But this coniunction betweene the signe and thing signified dependeth not vpon any naturall coherence as the Sea followeth the influence of the Moone but it standeth by a diuine constitution so the sacrifices beeing sacraments of the passion of Christ are said to purge and clense and to be of a sweete smell Mart. 6. Quest. v. 19. How the Lord is said to haue stirred vp Saul against Dauid God stirreth none nor tempteth them to euill as he himselfe is not tempted of any yet the Lord may be said here to stirre Saul vp vnto this action in pursuing of Dauid three kinde of waies 1. Instrumentally because God vsed herein iustly the ministerie of the euill spirits that were the instruments and ministers of God in stirring vp Saul they were sent of God in iustice vpon Saul to worke his will Osiand 2. God may be saide to stirre vp the Magistrate to doe iustice properly and as the efficient cause but here Saul did iniustice 3. The Lord stirreth vp occosionally when the wicked take occasion by Gods mercies vpon others to fret and shew their malice as Pharaoh did hate the