Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	law_n	sin_n	transgression_n	1,540	5	10.6759	5	false

Text snippets containing the quad

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

e Rom. 7.25 Ephes 4.23 weakned by grace shall be perfectly f 1 Cor. 15.53 Rev. 7.14 abolish'd in glory What concupiscence is as spoken of in sacred Scripture § 16. This propagated corruption inherent in our natures is called sometimes in Scripture a Rom. 7.7 Jam. 1.14 15. concupiscence which concupiscence is nothing else but that depraved disposition or habitual propension of our corrupt nature b 1 Thes 4 5. Jam. 1.14 inordinately and actually inclining unto evil and this not onely in the unbridled desires of the sensitive appetite Why seated in the superior as well as in the inferior faculties but even in the inordinate lustings of the will and so is seated not c Gal. 5.19 20 21. only in the inferior but also in the superior faculties of the soul as appears in those sins of envy hatred heresie idolatry and the like From whence concupiscence in its inordinacy is § 17. Concupiscence then in its inordinacy as sin is not from the natural condition of our primit●ve being but from the corrupt condition of our lapsed estate For though it is true that upon the union of the soul with the body a spiritual substance with a sensible matter there did necessarily follow in man whilst stated in integrity an a 1 Cor. 15.47 48. inclination and propensity to what was sensible and material yet that this inclination doth now become inordinate and rebellious this propension precipitate and vitious is from the b Eccles 7.29 Rom 7.17 20. corruption of mans nature lapsed into sin Why the sensitive appetite cannot be this concupiscenc● Wherefore the sensitive appetite and natural affection they may be the c Rom. 7.18 23 s●●t or subject of concupiscence but not formally d 1 Iohn 2.16 concupiscence it self which doth consist in an inordinacy and enormity e Deut. 10.16 Rom. 8.7 repugnant to Gods Law which law saith f Rom. 7.7 Thou shalt not covet What the sensitive appetite in m n is § 18. Further we must know that the sensitive appetite in man it is the faculty not of a brutish but of a rational soul and therefore in pure nature though the Spiritual part did desire carnal things And in pure nature how subordinate unto reason yet did not those carnal things return upon the spiritual part an inordinacy of its desires the sensitive appetite being an inferiour faculty of the rational soul and so subject to the dictate and command of the superiour faculties the Understanding and Will And thus in the state of integrity the rational Soul in its natural desires acting by its sensitive appetite Thereby specifically distinguish'd from that in the beasts it was not in a sensuality the same with the beasts but specifically distinguish'd from them as being seated in such a soul as was endued with the light and rule of reason and as being constituted in such an harmonious subjection as was without the least breach or jar of inordinacy and immoderation § 19. Concupiscence in its inordinacy is the issue of mas fall and why Concupiscence then as an inordinate inclination transgressing the bounds of reason is altogether repugnant to the natural constitution of man in his primitive purity and therefore must necessarily be the issue of mans fall as the sin of corrupt nature Indeed we cannot but with Saint Paul call a Rom. 7.7 8 9 11 13 c. concupiscence sin which exposeth to b Rom. 7.24 Ephes 2.13 death Wherefore call'd Sin and makes subject unto wrath yea certainly it must be sin in its self if made c Rom. 7.8 13. exceeding sinful by the law And how shall concupiscence d Jam. 1.15 conceive and bring forth sin if it be not it self sinful The e Mat. 7.17 20. fruit being evil doth sufficiently declare the tree to be corrupt CHAP. XIV Concerning Actual Sin § 1. AS the body which hath lost its health The privation of original righteousness is inseparably accompanied with the corruption of original uncleanness must needs be sick the member which hath lost its strength must needs be lame so man having a Eccles 7.29 lost his integrity must needs be wicked having lost b Eph. 4.23 24 his purity must needs be corrupt Which Original corruption doth break forth into c Rom. 7.5 23. Gal. 5.17 19 c. inordinate desires and actual lustings contrary to the rule of life the law of God so that Original corruption is to Actual Sin as d Gen. 6.5 fuel to the fire What original corruption is to actual sins or as the e Mat. 15.19 fountain to the stream or as the f Gal. 5 19. Mat. 13.17 tree to the fruit or as the g Jam. 1.15 womb to the child or as the h Col. 3.5 body to the members or as the i Rom. 7.5 habit to the act What actual sin is § 2. Actual Sin as it is formally a de-ordination a 1 John 3 4. in the transgression of Gods law cannot properly have any efficient cause but is rather the b 1 Cor. 6.7 deficiency of those causes which are the efficients of those acts wherein the sin is seated What the imme●iate internal causes of it and how The immediate internal causes of actual sin are the c Isa 27.11 Ephes 4.18 understanding and d Prov. 12.8 Isa 1.19 will as defective in their proper offices the former to give the later to observe the rule and direction of Right Reason The remote internal causes are the e Psal 94.8 Prov. 30.2 Jer. 10.21 Jam. 1.26 imagination and sensitive appetite moving and inclining the understanding and wil to what is evil f Rom. 7.5 Ephes 2.3 prompted on by the inordinate propension of Original Concupisence No inducement whatsoever can cause sin without a conspiracy in the inward man § 3. Evil Spirits wicked men and sensible objects may outwardly perswade but they cannot sufficiently induce to any sin a Psal 51.4 Jam. 4 7. Psal 1.1 Jude 16. without a conspiracy in the inward man b Jer. 4.22 Ephes 4.17 even of the judgement and will The external object by means of the imagination may provoke the sensitive appetite and the sensitive appetite by the judgment may tempt the will but neither truly necessitate nor effectually induce a man to sin without some c Gen 6.12 Prov. 1.16 2 Pet. 2 15 22. previous disposition in the inordinacy of the will No actual sin prevailing without the will consenting The Will not necessitated in its volition by any power but that of Gods whereby it consenteth unto evil So that the fort is not gained d Deut. 5.29 Prov. 4.23 23.26 Mat. 15 8. till the will by consent be surrendred the soul by temptation is not overcome till the will in its consent be surprised and God alone it is who in his wisdom and

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