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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	know_v	lord_n	see_v	3,997	5	3.2299	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39932	Aytokatakritos or, the sinner condemned of himself being a plea for God, against all the ungodly, proving them alone guilty of their own destruction; and that they shall be condemned in the great day of account, not for that they lacked, but only because they neglected the means of their salvation. And also, shewing, how fallacious and frivolous a pretence it is in any, to say, they would do better, if they could; when indeed all men could, and might do better, if they would. By one, that wisheth better to all, than most do to themselves.	Ford, Thomas, 1598-1674.	1668 (1668)	Wing F1511B; ESTC R222667	153,768	273

ours How could we help it We have done all that we were able to do and should with all our hearts have done more if God had given us wherewithall Is not this to quit our selves and cast all the blame upon God only Yes it is to charge it upon God alone that we die and perish in our sins Now for the sake of these and such as those I have undertaken to plead for God as well as I can For to speak as it is indeed God is much spoken against in the world and as there are too many of whom it may be said God is not in all their thoughts or there is no God is all their thought Psal. 10.4 so there are many mouths open'd against him to charge him with all the fault of mens destruction And I know not in my capacity how to do him better service than to speak a good word for him in this case and let the world know it To return where we left before I shall a little further and more fully shew that God is if I may so say exceeding carefull to clear himself of having any hand in the death of him that dieth He thinks he hath done what was to be done on his part What could have been done more that I have not done Esay 5.3 4. As if he should say there wanted nothing to their being a fruitfull people if they would themselves Consider also what our Saviour saith John 5.40 And or rather But you will not come unto me that you might have life Vers. 39. he had told them that the Scriptures testified of him that he was the light and the life of men But saith he you will not come unto me that you may have life Is not that as much as to say Here is life laid up in me all-sufficient to all intents and uses and safe enough but you will not come and take it though you may have it only for the asking If this be not the full purport and meaning of those words I cannot imagine what it should be For our Saviour speaks plainly to them that if they die in their sins 't is not because eternal life is not to be had but because they will not have it And is not this enough to clear God and condemn the unbelieving world Adde to this that affectionate passage of our Saviour Mat. 23.37 I would have gathered them as an hen gathereth her chickens but they would not This clears him and dare any man say or think that our Saviour meant otherwise than he spake O! how happy had that people been if they had taken him at his word Take one place more Luc. 19.41 42. how pathetically he wishes If thou hadst known in this thy day the things that belong unto thy peace Was it not in his heart think you that Ierusalem was the only cause of her destruction And by all you may see the Lord is willing to clear himself and we may assure our selves he is as able to do it He well knows that all his dispensations of grace and providence are such as will clear him against all the world Our Saviour knew well and hath not forgotten it to this day that when he was on earth he was no way wanting to the work which his Father had put into his hands And this appears Esay 49.4 that God will justifie him that it was not by any default of his that his labours had no better successe His judgement is with the Lord and his reward with his God He knew and knows still that he had done all that he had to do for the reclaiming of his Countrymen and for the reconciling of the world Did the Iews want any means whereby they might know him to be as he was indeed the promised Messiah True they thought so then and were ever calling upon him for farther and fuller evidences but they were but vain and false pretences somewhat the same or very like to what others still have as I shall hereafter prove But whatever they pretended then I am confident they are now of another minde Whiles men are on earth they have too good thoughts of themselves and are too apt to entertain hard thoughts of God and his dealings with them But I am apt to think that the damned in Hell complain most of themselves Sure the Parable some will have it a story Luc. 16. seems at least to sound this way For though it sore troubled the Rich-man to be in that place of torment and fain would he have had some relief though never so little yet he complains of none beside himself for his coming thither One saith indeed That no man goes to Hell but he hath some excuse or pretence for it And I am of his minde in this if he mean it of men whiles they are upon earth But I much question whether the damned when once they arrive at their long home be not forsaken of all those pretences and begin to change their minds However it be for I resolve nothing in the case the Rich-mans desires for his brethren that surviv'd him shew he thought that while men are upon earth they may prevent their own damnation And though he would have had some extraordinary way taken for the Salvation of his brethren yet Abrahams answer clears it beyond all question that they and others like them have means enough if they will but use them They have Moses and the Prophets And have not we moreover the Evangelists and the Apostles Read Luc. 16.31 and resolve if men will not hear these no extraordinary appearances will work upon them Questionless Abraham in Heaven knew the truth as well as the Rich-man in Hell But for what may be said of strange providences and the good effects of them in some I shall have occasion to discourse hereafter Though what I have said might serve to clear God as to his making sufficient provision of means in order to mans Salvation yet I may not yet lay aside this part of my task For there lies a great Objection that is very obvious and must be answer'd The Objection arises from the forlorn condition of the Gentiles whiles the partition-wall between them and the Iews stood firm and the same Objection lies now as to Pagans who are without God in the world For it may be said Since the Gentiles of old and many now are denyed the ordinary means of grace and saving knowledge How can it be maintain'd that there is a sufficient allowance of means on Gods part and that no man hath cause to complain of any but himself In answering this Argument I have I hope the Apostle to help me and he helps me to answer thus That even those Gentiles who had not the written Law which the Iews had were without excuse Rom. 1.20 Now if they be without excuse there needs no more to clear Gods justice in their condemnation But the Apostle proves what he saith and shews why and how

for their miscarriages in practice whether truly or falsely charg'd upon them For what is this more or better than the enmity that is in their hearts against God and his wayes And let it not offend any that I say so till they have heard what I have yet to say That many eminent Professors have faulted and fallen and that most foully cannot be denied because the Scriptures have furnish'd us with so many sad Instances in this kind And that the most of Gods faithful Servants have been fam'd or defam'd rather as guilty of the same or the like is clear from Scripture and from experience in all ages But whether the faults of Professors be reall or only feigned still I say again the Scandall that is taken by so many is an Argument of the old hatred and shews an inbred desire to have the wayes of God slurr'd that they may have an excuse for slighting them And if it be so as I hope to make it appear we have another Evidence that men have Light enough but have no mind to walk by it For why should any man cry out as many do against Professors and profession of Religion if there were not somewhat more than what they are willing to have known by themselves But I shall argue it a little further thus First I 'le suppose the Scandall to be indeed reall What then Is that a ground sufficient to say I will never goe in the way that such pretended to A man indeed may and ought to say I will never do as such have done wherein they have done amiss And this both Religion and Reason will teach us But therefore to slight and set at naught all Profession and the very face and shew of Religion to say no more is most unreasonable and a sufficient evidence of that enmity which is by Nature in the hearts of all men against God and his wayes For what is Gods way the worse because such and such have turn'd aside from it Nay is it better than blasphemy to cry out with open mouth against that which is of God because of that which is vile and base in men David committed Adultery and Murder too and therein occasion'd the enemies of God to blaspheme which was the great aggravation of his sin and punishment But observe It was blasphemy in the enemies of God and they were Gods enemies that took occasion to blaspheme For those enemies might have known and should have taken notice that David's God had forbidden those horrid sins by his righteous Laws written in the hearts of all men and therefore had no cause to speak or think the worse of him for his Servants offences Was Christ the worse or the less to be esteem'd because Peter denied and forswore him What reason then is there in making the wayes of God to suffer for the faults of those that pretend to them The wayes of the Lord are right and the just shall walk in them but the transgressours shall fall therein Hos. 14.9 The best Master may have a base Servant and the best Prince may have a Traytor amongst his Subjects must the good Prince or Master bear the fault of the bad Subject or Servant Or is subjection and service to be denied by others because some Servants and Subjects are not so good as they should be And in such cases every man will say There is no cause And what reason I pray is there in this case more than in those These be the people of Iehovah said the enemies of both Ezech. 36.20 These be your great Professors say many But who None but enemies to God and godliness Oh! say they See what such an one hath done We will grant it and 't is but too true He hath done what he ought not to have done But why is this cast as dirt in the face of all Professors and profession of Religion The God whom they serve alloweth them not in their so doing He hath forbidden them to do so and commanded them the quite contrary And all the wayes of his Commandments are holy just and good To profess the true Religion is good and according to the mind of God though it be not all that 's good For to a good profession must be added a good conversation and the Power of Godliness must goe along with the Form of it If a man profess and practice not accordingly thou hast no cause to slight his profession but rather to do what he did not viz. Adorn thy profession with a suitable conversation In this I plead not for empty outside Professors that dishonour as much as may be the profession of Religion I shall rather advise them to one of these two viz. To let their conversation hold pace with their profession that the Name of God be not blasphemed or else to lay aside their profession For such loose Professors of Religion exceedingly wrong themselves and others and God most of all as might be easily shewn in many Particulars But I shall only say what is enough That they do as if they design'd to make all the World scorn and hate God and his wayes Men should not indeed slight Gods wayes for the looseness of those that pretend to walk in them as was said before But too many are so minded as they will blaspheme and these Professors give them occasion of so doing And just so in a manner do all they who from their Pulpits will declame against the Vices of others when all their Auditors know them to live in some or other of those same Vices and repent not Such preaching of such Preachers is a fair Argument to encourage the looser sort in slighting all preaching and all profession of Religion For what will they say other than this If there be such danger in such wayes as we are told and so much necessity of taking up a more precise course why doth not our Minister and others like him practice their own Doctrine Whatever they say when they are in the Church we see well enough what they do elsewhere and at other times Why may not we run the adventure as well as they And indeed it is the ready way to perswade people That all the matters of God and Religion are of no great concernment when they see they are discours'd of sometimes for fashion and in a form by such as believe not what themselves say They that preach thus as it were in jest are not likely to bring others to practice in good earnest And to speak all in a few words Such Preachers and Professors as before if they would set their wits on work to make all the World Atheist as once it was Arian cannot devise a more compendious way and method for the purpose But though such Preachers and Professors there be yet whoever shall therefore stand off or turn aside from the wayes of Gods Commandments will in the day of account be inexcusably guilty before the Lord of neglecting his duty Is there so

it lyeth when ●●ere are so many wayes cryed up and every one is ●●tended to be the only good way We have need of ● clue to lead us out of such a labyrinth for else 't is impossible for us to find our way Sol. This is indeed a Question worth the an●wering and 't will not be much beside my de●ign to say somewhat about it For the many various and different perswasions of men in matters of Religion are enough ●o stumble those who will be glad of any occa●●on to quarrel the way of their own Salvation ●nd for their sakes I shall say what I am able ●o give them satisfaction if it may be That there are many and different perswasions 〈◊〉 men about the matters of God is that which cannot be denied But that those different perswasions ought to hinder our enquiries or are a sufficient excuse for our carelessness about the concernments of our Souls I deny and for my denial I give these following Reasons First If such differences were a ground su●●●cient to excuse us then all that went Heave● way since the beginning of the World almost might plead it as well as we For what age or time can be shewed when it was otherwise Differences of Religion are indeed sad but th●● are no new things Adam's Children were 〈◊〉 divided about Religion or else we had not 〈◊〉 of the Sons of God and the Daughters of men 〈◊〉 early in the World 'T is plain they all 〈◊〉 profess'd not one way or if they did they 〈◊〉 farr divided in their practices As Noah walk●● with God when all flesh had corrupted his way And after the Flood were they not divided i● their Religions as much as in their Language● Who so reads the Story recorded in Genesis may see the World was peopled with those tha● serv'd some one God and some another and few were they that serv'd the living and tru● God in a right manner and yet some such ther● were in all ages How was Israel divided abou● the way of worshipping God after the re●● made by Ieroboam And not to be tedious in I●●stances How many Sects were there in Chris● time and before Yea and presently after th● Gospel was published how did Sects arise an● swarm in every corner of the World And 〈◊〉 it hath been ever since they must be very ign●●rant that do not know But what of all this God had his faith●ul Servants that followed him in the good old way of truth and holiness in all those times and we never read or hear of any complaints they made That there were so many opinions and perswasions as they could not tell which to follow No they did as all others ought to do apply themselves to search and enquire what way God had prescribed and seeking it in sincerity with all their hearts they found out that way wherein they found rest to their Souls For this purpose observe the resolution of Gods people as you have it Micah 4.5 Though other people pleased themselves in their superstitions and opposed themselves against them yet they resolved to stick fast to the wayes of God in his Word God indeed suffered all Nations to walk in their own wayes before Christs coming in the flesh otherwise than afterwards in that Gospel-grace was not published throughout the World equally and indifferently to the Gentiles as to the Iews And God hath since suffered men to arise in the Christian Church and teach perverse things and so there have grown many Sects and Parties in matters of Religion very different and contrary But God never left men without light to discern of things that differ and to descry the good and the right way if they had pleas'd to make use of it The Apostle faith 1 Cor. 11.19 There must be Heresies or Sects and gives a good reason for it as our Saviour saith It must needs be that offences come Mat. 18.7 Yet no man hath any cause to complain and say We cannot see which is the right way because of those Heresies and Offences God by them puts us to use our best skill and endeavours for finding out the good and the right way and by those differences makes appear who are sincere and sound at heart For such there were notwithstanding those differences and such there are and will be to the Worlds end Hence nothing can be spoken more frivolous than to say There are so many Religions a man cannot tell which to chuse It is all one as for a man to say There are so many lanes and turnings in his way to such a place as he will never think of going thither though his whole Estate be in hazard and no way to help it but by such a journey What do men when they are bound to travel but resolve to goe on and make the best enquiry they can to find out the way And so should we in this case and to be otherwise minded is a very madness 2 dly The way to Heaven is not so hard to be found if we had hearts resolved to walk in it There 's a great fallacy in the Argument which had need be discovered For in truth men deceive themselves by it whiles they consider not that their hearts are naturally at enmity with God and his wayes and because they have no mind to goe where God commands and sends them they frame an excuse and pretend there are so many wayes as 't is impossible to find the right And to speak as it is this is all the cause and here lies all the fault If men were willing to goe in Gods wayes they would never complain so much of the difficulty in finding them 'T is an easie matter to find an excuse when a man wants a good will to any thing whatever it be A Lion is in all wayes where the slothful man is to goe 3 dly And for this purpose consider farther That the way to Heaven must be discern'd and discover'd by that which is the proper mark and character of it as we find it in Scripture Now in the matters of Gods Kingdom some are more essential substantial and of greater consequence than others so as they who differ about some particulars may yet be right in the main and all in Heavens way 'T were sad indeed if every difference in a punctilio should make another way to Heaven Where are there two men in all the World that are of one mind in every thing God forbid that among the different perswasions that are about some things in the way of administring Christs Ordinances we should allow of none to be in the way to Heaven that is otherwise minded in some Particulars than we our selves are There are many roads to a great City and yet they that goe the one or the other come alike to it because all those several wayes have a tendency towards it All the question is and must be Whether the way we take be such as hath a

his will and pleasure And that he sent his Son into the World to condemn the World and not that the World through him might be saved Will he say indeed That he set men in such a way as they could not but perish in it and left them wholly depriv'd and destitute of all means and helps to save themselves from wrath to come Consider I say and bethink your selves before-hand Whether the righteous God will take home all this to himself and say It was he alone that hath been the cause of all the ruine and misery that is come upon his Creatures and so quit them from any the least blame of their destruction Yet this is it or very like it that men would fasten upon God if they knew how to do it This is the tendency of all their disputes about Gods Decrees and Dispensations of Grace and Providence It is this and no other even to charge it on God That if he had purposed and provided better for them it had never been so sad with them but they might have been happy and blessed for ever But le● God alone and it will appear one day where the fault lieth He is the Judge of all the Earth and will not he do right Yes he will do right to all and this the Apostle layeth down as a● unmoveable Principle Ro. 3.5 6. God is not unrighteous who taketh vengeance For then ho● shall God judge the World He will then acquit himself and say for ever These are the work of my hands and I made them so as they might have been happy for ever in communion with my self I allowed them means sufficient for that en● but they cast me off and chose somewhat else to 〈◊〉 their only good and though I have besought 〈◊〉 intreated them again and again with all poss●●●● earnestness and admonished them of the danger of their own wayes they would goe on however 〈◊〉 their frowardness and wilfullness in their own devices against my express command to the contrary hath brought them to this which they now see and feel but would never believe till now I have passed the sentence of condemnation upon them an● it cannot be recall'd nor can there be any reprieve or respite But I have not done it without cause and only for that I had a mind to see them lye for ever in torments and misery It was indeed 〈◊〉 will to damn them but I will'd their damnatio● only for their sin and because they would not be re●claimed I delighted not in their damnation 〈◊〉 as to condemn them meerly for my will and pleasure I have only done justice upon incorrigib●● Offendors such as have despised my grace an● mercy and the reward of these wicked ones is according to their works yea as they would have it For I fore-warn'd them of it as often and as earnestly as needed and they would not beware nor could any intreaties prevail to turn them from those ungodly wayes which led them to their destruction as they knew Let men say now as they please This is that which God will say to justifie himself against all the World And O! that men were wise to consider it in time and apply themselves to make their peace with God which I assure them they may do if they be not wanting to themselves And for their encouragement I shall give them the best account I am able how and in what manner God will proceed in the last and general Judgement The way that he will take in that day will be this That every man shall be tried according to a known Law 'T is a gross mistake in men to imagine That God will judge the World according to that which was never made known The question will not be Whether a mans Name were written in the Book of Life but how he hath behaved himself according to the Rule laid down in the Bible That is more particularly and plainly thus Whether when Christ was offered to them they accepted of him and closed with him upon his own terms For as they have answered the dispensations and overtures of his grace so shall their doom be If they counted all but loss and dung for the excellency of the knowledge of him and valued nothing else in comparison so they might serve and honour him whether by doing or suffering in life or in death Peace and Life and Glory and Immortality will be their portion and the lot of their inheritance for ever The Cause will for certain goe on their side for the mouth of the Lord hath spoken it But if they have been contentious and disobedient and would not have the Lord Christ to reign over them but would walk after their ungodly lusts whatever could be said or done to reform them th●re's a declared Law to condemn them God will not needs not look into any other Records about it Obj. If any say That all shall not be judged by the Gospel Sol. I shall not contend but only say That all shall be condemned by a known Law one or other And if it be said further That as many as have sinned without law shall perish without law I answer That the Apostle shews what he means in the 14 th Verse of the same Chapter They that sin and shall be condemned without Law are the Gentiles who had not the Law delivered to them as the Iews had it in writing But yet they had the Law written in their hearts and that will be plain enough because it bare witness and accus'd them while they were in their sins And this we may well inferr from that place That if there be a Law that condemns men now in this World by witnessing against their wickedness much more will there be a Law found for their condemnation in the last day of account Or this That the same Law that condemns them now will certainly condemn them then And let that be observ'd also That as Sin is the transgression of the Law so Condemnation for Sin cannot be otherwise than according to that Law Once it cannot be according to that which never was a Law and that cannot be a Law which was never declar'd to be a Rule of Life and Duty Gods Decrees and Counsels are all righteous but they were never made known to us as a rule of moral actings When God is pleased to declare his counsell by the event we cannot without sin goe against it and it is impossible for us to alter it But still the rule we are to walk by is the will of God reveal'd for that end and purpose that ●e may know what to do in obedience to him who is our Soveraign Lord. And as we do or 〈◊〉 not according to this will of God so we are guilty or innocent before him And good rea●on why it should be so and not otherwise For 1. How can we be obedient to God in any thing but that which we know to be his will Obedience

of his folly and madness 1. Scripture is large and plentiful in setting out the corruption of mans heart and nature If I should mention particular Texts I should abuse the Reader who cannot but know them But if any desire to peruse any of them let them turn to Gen. 6.5 Ro. 3.10 c. Eph. 2.1 2 3. Tit. 3.3 c. 2. Wofull Experience if there were no more is enough to convince men if they would but sit down and consider how it is with them What sober man can doubt of it when he cannot but see that he is much inclin'd to the Earth the World and the Flesh and so averse from yea and contrary to the things that concern his Soul Doth not every man find it so or might he not if he would I wish men would but question themselves sometimes about such matters and say to their own Souls What ayles me I can think and talk of this World from morning to night and never be weary nay I am alwayes so And for Heaven and the estate of my Soul and how I shall do to Eternity I never think nor care to think of it If men I say would but sit down sometimes and consider what they affect and what they abhorr most could they possibly be ignorant of the natural inclination that is in them to present things with a neglect and loathing the matters of another World 3. There is one thing more that puts it beyond all dispute or question How apt are all men even from the Cradle to close with and run after the toyes and vanities of this World And how without any teaching or prompting they learn to do vainly and wickedly They need not be learn'd to lye and swear and curse and speak untoward things And yet what adoe is there to make them heed or learn any thing that good is Zophar was right in what he saith Iob 11.12 Man is born a wild Asses Colt An Asse and a wild Asse and the Colt of a wild Asse And all little enough to set forth the desperate bruitish perverseness and blockishness of mans nature The Apostle calls a natural mind not an enemy but enmity it self Ro. 8.7 And so it is whatever men may think We are all born as full of enmity against God and all that concerns our everlasting good as we can possibly hold and there is not one piece or particle of us but is wholly depraved by that enmity Now man by Nature so fram'd shews himself an Asses Colt in his blockish brutish ignorance and lamentable unacquaintedness with his own estate There is somewhat which the World calls Wisdom but it is indeed Folly The sound knowledge of God and ones self is the only true wisdom Sure whatever a man knows else whiles he is ignorant of these he knows nothing as he ought to know And since it is thus we may soon discover whence it comes that men are so captious and quarrelsome to catch at any thing that may serve to excuse themselves though it be with charging God foolishly and wickedly When people are sick and sore they will complain of their beds and those that attend them and every thing about them though 't is their grief and disease within that alone troubles them So do men in their sins complain of every thing but that which is indeed the only cause of all that ayles them And now the work that lieth upon us is to get an inward lively sense and feeling of all those disorders and distempers of our own hearts and natures that carry us on to all the wayes of our undoing He that hath a due and right apprehension of his own condition as it is by nature will soon perceive that he hath no cause to complain of any thing more than his own wicked heart But herein the Devil hath the advantage against poor Souls that are already intangled in his snares that he keeps them in a g●zing posture to look on every thing without them and so their eyes are held as they see nothing of that which is the true cause both of their sin and misery Now to such I say That our own hearts and natures infected with the poyson of the old Serpent procure and cause to us all that we shall suffer for ever hereafter The Devil tempts and enticeth us and the World is an object that occasions our corrupt hearts to work and move disorderly But neither of these could hurt us if it were not for our Flesh i. e. the Sin that dwelleth within us But this we take no notice of and so are out at first step and run on in mistakes till we come to charge God himself with our mis●arriages rather than fail of an excuse for our selves If any ask What is to be done in the case The Answer is obvious and at hand and it is this viz. That every man that wisheth well to himself begin the work of his Salvation at home I mean it thus Let every man resolve that he is of himself an enemy to God and his own Soul and inclin'd to nothing so much as to his own utter undoing For certain such is every man by nature and he that thinks otherwise knows not himself which to do is the beginning of wisdom To know ones disease is the first step to health and without it all medicines applyed are but arrowes shot at random that seldom or never hit The method of God in turning a poor Sinner to himself is first to open his eyes and the first sight that such a Soul hath is the sinfulness of his way whence he comes to loath it and can no longer abide in it This discovery of sin to a Soul never stops till it come to see all the sink and puddle or as I may call it the Hell of corruption and filthiness that is in it so as it cannot abide it self upon that account And when any man comes once to such a discovery then he finds so much at home as he never complains of any but himself He is so farr from charging God as he takes no great notice of the Devil but he falls foul only upon his own heart and saith That and nothing else hath undone him as farr as he is undone and if he could but obtain a better heart the work of his Salvation would goe on as well as he could wish My Advice therefore in the case is this O all you poor Souls that are so unsatisfied about the matters of your Salvation as you are ready to call even God in question Goe home and search diligently what you find in your own hearts If you please once to do this to some purpose I 'le be your warrant for quarrelling and questioning the wayes of Gods Providence and Grace hence-forward You will then be ready to justifie God whatever he doth and as ready to say 'T is I 't is I and no other that have brought my self to this that now I am and if God leave