Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	punishment_n	sin_n	suffering_n	1,654	5	9.6213	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87557	An exposition of the epistle of Jude, together with many large and usefull deductions. Formerly delivered in sudry lectures in Christ-Church London. By William Jenkyn, minister of the Gospel of Jesus Christ, and pastor of the church at Black-friars, London. The second part.; Exposition of the epistle of Jude. Part 2	Jenkyn, William, 1613-1685.	1654 (1654)	Wing J642; Thomason E736_1; ESTC R206977	525,978	703

sacrifice was better accepted than his own and then he expressed this hatred by his cruelty in killing him His hatred was murder begun and his murder was hatred perfected He who cared not how he served God regarded not how he used his brother Cain begins with sacrifice and ends with murder There were in the whole world but two brothers and the one was a Butcher of the other Abel was the first Martyr and Cain the first Murderer And the same cause that moved Satan to tempt the first man to destroy himself and his Posterity moves the second man to destroy the third Groundless envy what hurt did Gods accepting of Abel do to Cain what help against God rejecting of Cain could be brought by Abel It should have been Cains joy to have seen his brother accepted it should have been his sorrow to have seen that himself deserved a rejection Could Abel have stayed Gods fire from descending or should he if he could reject Gods acceptation to content a brother Cain was envious because God or Abel is not less good He envied that good in his Brother which he neglected in himself In short Cains envy made him bloody and indeed as one aptly expresseth it such is this fin that if it eats not anothers heart it will eat our own A third way of Cain was manifested in the complaining of his Curse Gen. 4.13 My punishment saith he is greater then I can bear The words in the Original admit of a double reading Some understand them to be words of despair of mercy and read them thus Major est iniquitas mea quam parcere so Arias My sin is greater then that I should ever obtain pardon Others think they are words aggravating his punishment and complaining of its severity and they read them thus Major est punitio mea quam ut feram My punishment is greater then I can undergo And this Interpretation seems to be most favoured by the following words Behold thou hast driven me out this day from the face of the earth and from thy face shall I be hid and I shall be a fugitive c According to this Interpretation he doth not so much confess the greatness of his sin as complain of the grievousness of his punishment and seems not to be so solicitous of reconciliation with God as of preservation of his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquitas poena iniquitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ferre remittere Verbum Nasa frequens est in significatione portandi fed quia ferre tolerare etiam apud Latinos significationem habent parcendi ideo est in voce ambiguitas R●ve● in Gen. p. 218. But nothing hinders us from taking the words properly as words of despair of pardon for those which follow may be an exaggeration of his calamity as if he had said I am not only wretch that I am without hope of pardon from God but banished also from my dear Parents and compelled to wander about in the world And these different Interpretations were occasioned by the different significations of the two words in the Original Avoni and Minnese The former imports both iniquity and the punishment of iniquity The latter both taking away or remitting and also bearing and sustaining There is no danger in reading the words either way for as the words allow either reading so his impatience and despair imply each other his despair of the taking away of his sin being the true cause of his accounting his punishment greater then could be born for its sin only that makes punishment heavy and the complaining of the intolerableness of the punishment a true sign of his despair of the pardon of his sin so that it matters not much which way we take It s plain that as he rather accused God of cruelty against himself then himself of cruelty against his brother so that he added to the taking away of his brothers life the denying of Gods nature in making his own sin greater then Gods Mercy horrid heinous either to speak or think In short hereby Cain shewed that he could keep no mean From security in sin he fel into despair after sin 3. 3 Branch of Explicat The third thing to be explained is Why this course of Cain is here called a way Take it in these following considerations 1. A way is that wherein there are sundry Passengers Out of a way Passengers or Travellers are not to be expected but in a way persons ordinarily pass to and fro There 's no way of sin though it be even Cains but some yea many traverse it The worst courses find most imitation Wide is the gate and broad is the way that leadeth to destruction and many there be that go in thereat Matth. 7.13 The way of sin is most trodden and beaten Sinners go to hell in multitudes and it s as much against their nature to go to hell alone as to go in the way to heaven at all They encourage one another in an evil way They wonder at those who go not with them and reproach them thinking them mad for going out of the way 1 Pet. 4.4 Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you 2. This sinful course is a way in respect of the expertness of those who walk in it When men are out of the way they often understand not where they are and whither they are going but in a w●y which they have often beaten they go on skilfully and expertly Hence every one is esteemed expert and believed in his way He who hath been long used to a way will undertake to go it blindfold he knowes every turning Town Mark Miles end The wicked are witty in sin Mattr 7.22 they are workers of iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curious contrivers of wickedness wise to do evil Though to do good they understand not but are sottish children When in sin they are in their Element and wiser in their generation then the children of light Put them out of their way and they are presently at a loss How left-handed are they in holy duties how untowardly do they discourse of and act for God! they are children in understanding 3. In respect of progressiveness When a man is in a way he stands not still and takes not only one or two but many steps goes on step by step Wicked men proceed in sin they grow worse and worse they know where they began but not where they shall end Cain proceeded from formality in Gods service to hatred against his brother from hatred to dissimulation from thence to murder from thence to despair c. His way was made up of several stages Every step he took left a stronger engagement to go on The child of God by the frailty of the flesh may slip step into sin but he doth not stand go on keep a course in that way They are the wicked who stand in the way of sinners

passage or of the Epistle therefore to be doubted of by the same reason sundry other places of Scripture must be questioned frequently doth the Spirit of God in the Scripture 2 Tim. 3.8 set down that as done in former stories which was not at all there mentioned as Jannes and Jambres their withstanding of Moses Heb. 11.21 Jacobs worshipping on the top of his staffe Moses his saying that the sight upon the Mount was so terrible Heb. 11.21 Psal 105.18 that I exceedingly fear and tremble that Josephs feet were hurt with fetters and that hee was laid in Irons c. Yea how ordinary is it for the Penmen of Scripture to make use of sentences taken out of Heathen Poets as that of Menander 1 Cor. 15 33. Evil communication corrupts good manners Of Epimenides Tit. 1.12 The Cretians are always lyars evill beasts slow bellies Of Aratus Acts 17.28 In him we live and move and have our being The Spirit of God which could sanctifie passages taken out of Heathens and make them Canonical might do the like by this relation or tradition if it were so of the Archangels contention with the Devil and by putting of the Apostle upon the inserting of it give it the stamp of divine authority and so render it to us most certain and infallible and by this we at once answer both those who reject this Epistle because Jude brings an example from tradition no where recorded in Scripture as likewise the Papists who offend in the other extream of excess from hence pleading for a liberty in the Church to joyn traditions with the Holy Scripture whereas they can neither prove that the Apostle had this story by tradition for why might not the Spirit of God reveal to the Apostles what had been done before in ages past as it did to the Prophets what should be done afterwards in ages to come nor that it is lawful for us to do all that the Apostles might who as Rivet well notes did many things by a singular and peculiar right Rivet in Isai p. 474. Apostoli multis singulari jure usurparunt in quibus nemo debet aut etiam potest eos imitari wherein none either ought or is able to imitate them This premised briefly I come to the words of the Verse wherein we have three parts considerable 1. The Combatants Michael the Archangel and the Devil 2. The Strife and Contention it self set down 1. More generally so it s said they contended 2. More particularly and so it was a disputation about the body of Moses 3. The Carriage of the Archangel in this Contention which was twofold 1. Inward in respect of his disposition set down Negatively he durst not bring a railing accusation 2. Outward in respect of his expression set down Affirmatively He said the Lord rebuke thee 1. First Of the parties contending Michael the Archangel and the Devil EXPLICATION In the Explication whereof we shall consider First Michael the Archangel who is described two wayes or from a double Name 1. Of his Person and so he is called Michael 2. Of his Office and Place and so he is called an Archangel The Name of his person is Michael This Name signifies who is as or like or equal unto God But who this person should be learned men agree not Some conceive that the Son of God the second Person of the Trinity is here cald Michael Others that an holy and created Angel is here by Jude intended by the Name of Michael and that as by the Name of Gabriel so likewise of Michael a certain Angel is to be understood And that this latter is the true opinion seems to me undeniable for these reasons 1. Because Michael Dan. 10.13 is called one of the chief Princes that is of the chief Angels or Archangels but how this can fitly be spoken of Christ I understand not whom we must not account one of the number of the Angels but one without or rather infinitely above that number or order even the omnipotent Creator of Angels as well as men Col. 1.16 2. An Angel vers 21. of the forenamed Chapter describing the difficulty of his work tels Daniel that there was none that held with him Inepta filio Dei indigna oratio Gom. de Nom. Mich. Tom. 1. p. 107. Tom. 2. p. 217. or strengthned him but Michael But this expression as learned Gomarus notes seems to be unfitly applied unto Christ because there can be no greater strength named then that of Christ whose power is infinite To say There 's none with me but the Son of God seems an harsh expression he who hath the Son of God to stand by him wanting no other 3. Jude call this Michael an Archangel but as we never read in Scripture that Christ is called an Archangel or a chief or the chief Angel so 1 Thes 4.16 we find that Christ and the Archangel are manifestly distinguished the Apostle saying that The Lord shall descend from heaven with the voice of an Archangel 4. It seems also to be very unmeet to say of Christ that he durst not bring against the Devil a railing accusation Christ being the Lord and Judg of Devils and whom he shall at the last day condemn to eternal punishment yea we find Joh. 8.44 that he passed judgment upon him and pronounced him a murtherer one that hath no truth in him a lyar and the father of a lye a sentence which the Angel here disputing with the Devil though he had just cause yet durst not utter he only saying The Lord rebuke thee 5. The Apostle Peter speaking of this very matter 2 Pet. 2.11 and aggravating the sin of these seducers by this humble carriage of their Superiours plainly speaks not of Christ but of the holy Angels he saying thus whereas Angels which are greater in power and might bring not a railing accusation c. Nor doth the Argument drawn from the signification of the name Michael prove that by Michael we are here to understand the Son of God This word Michael by Interpretation say some is qui sicut Deus and according to them imports one that is as or equal to God a name which say they cannot agree to any creature But it s answered that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew is not here to be taken relatively as signifying one who but interrogatively Who is and it is ever in Scripture so taken Psal 89.8 Esai 44.7 Jer. 49.19 and 50.44 when used in expressions wherein the Name of God is celebrated as Exod. 15.11 Who is like unto thee c. So Psal 35.10 all my bones shall say Lord who is like to thee So Psal 71.19 And thus the giving of this name Michael to the creature is no dishonouring of God by making it equal to God Est confessio majestatis Dei non alienatio illius à Deo Gomarus but rather an advancing of God by an humble Confession or acknowledgment

accusation from which this holy Angel did here abstain 1. For the first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated accusation properly signifies a sentence or judgment past upon a person as appears by sundry places of Scripture and therefore this accusation must needs be such a charging of another with some hainous crime as whereby we judg and sentence him to be guilty of the Crime and by reason thereof of punishment So that here the Archangel notwithstanding Satans person cause and carriage were wicked did forbear to bring any charge against him whereby he might appear to judge or sentence him as guilty of punishment Nor do we find in Scripture and here in this place the contrary is clearly manifested though holy Angels were often employed as the Messengers and Ministers of God against the wicked to withstand them and to execute upon them Gods judgements that they at all censured them but ever they left the judging of them to God a practice sutable to a gracious person and acceptable to God who though he requires publick yet forbids private judgement When he calls and ordains any to judge others and to pass sentence upon them for their offences 't is their duty to perform his pleasure though with the displeasing of any but when he calls them not they must not judge others for the pleasing of themselves Publick Judgment is required by God of Magistrates for the suppression of Injustice and the protection of the innocent but private judgment past upon others it being without any lawful call from God meerly out of private revenge and personal hatred is frequently in Scripture forbidden and here by Michael forborn His work was a work of service not of Judicature He was fellow creature with this though evil Angel not a fellow Judge with God Michael and the Divel were now both pleaders before God and God only was to pass sentence Michael opposed the practice and attempt of the Divel and might judge it evil but he censured not his person a work which he left to God though the Divel deserved to be judged for his sin yet God deserved not to be robbed of his glory and Michael would not do a work which God never commissionated him to perform nor would he to shew his hatred to the Divel shew himself disobedient to God God wants not our wickedness to do his own work nor the beesom of our passion to sweep his house For the second What the Apostle intends by a railing accusation or by this railing here with the accusation forborn The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth properly an hurting of ones name by evil speaking and it s used in Scripture either for evil speaking against God or the Creature the first is principally called Blasphemy which is committed three wayes 1 When that is attributed to God which is repugnant to his nature as to say that it is possible for God to sin or that he is corporeal 2 When that is denyed to God which to his nature and excellency belongs to him as Omnipotency Omniscience c. 3 When that is attributed to the creature which is due to God as to say that any Creature is Omnipotent created the world or can forgive sin a sin which God commanded should be punished with death Lev. 24.16 23. But it s here as in other places used concerning the Creature Qui maledicit alteri hoc ipso judicat eum condemnat Estius in loc Quid aliud est dicere Iste est fornicator usurarius quam dicere ipse debe● esse diaboli Perald p. 320. and is most aptly added to the former word Judgment or accusation because both in sinful judgment there is a speaking evil or a hurting the name of another and also in evil speaking there is a passing of judgment He that judgeth or sentenceth another must needs do it for some evil which he layes to his charge and he who layes that evil to his charge judgeth him thereby to deserve punishment And this sin of evil speaking is committed against man either in his absence or in his presence 1. In his absence so it s called detraction and back-biting of this evil speaking some reckon six sorts 1. The publishing of the secret faults of others 2. The relating of what evil we hear with increasing and aggravating it 3. The accusing them of false crimes 4. The denying of those good things which we know either to be in others or to be done by them in secret 5. The diminishing of that good which is manifest 6. The perverting or turning of good spoken by another into evil Others reduce all these to three heads They say the sin of back-biting or detraction is 1. By uttering things against others which are false and evil and that first when we speak evil of them by accusing them for that which we know is false and which they never did Thus Ziba spake evil of Mephibosheth by informing David that he went not out to meet David 2 Sam. 16.3 but stayed at home expecting to be made King of Israel 2 When we speak evil of others upon bare suspicion slight reports or any insufficient ground Thus the Princes of Ammon charged Davids servants with deceit 2 Sam. 10.3 and caused them to be abused upon suspicion that they were Spies 2 〈◊〉 This sin of Evil speaking by detraction is committed by uttering against others true things after a sinful and evil manner and that several wayes As 1 In the way of searching into and blazing of secret infirmities uncovering that which ingenuous humanity would conceal and making the house top a pulpit to preach of what was done in the closet A tale-bearer revealeth secrets but a man of a faithful spirit concealeth the matter Prov. 11.13 2 When we amplifie the offences of others beyond their due proportion when for fifty we set down an hundred and hold spectacles before faults of a smal print to make them seem greater then they are representing that as done presumptuously which was done weakly or as done unconscionably which was done carelesly or as done deliberately which was done rashly 3. When we speak good of another but either lessen or deprave it as done with a bad intention in hypocrisie for bad ends and so relate the truth but with wicked and false insinuations and collections of evil Thus Doeg spake the truth to Saul concerning David but falsly insinuated that David and the Priests conspired against him 1 Sam. 22.9 10 4. When in speaking of a thing truly done or spoken we destroy the sense and pervert the meaning Thus the Jewes spake evil of Christ when they witnessed against him that he said He would destroy the Temple and build it up againe in three dayes 3 We may commit this sin of evil speaking against others by detraction even by others and that both 1. By suborning those who will accuse and speak evil of them as Jezabel did against Naboth and

of woes like lightning which smites the highest Towers spared not the greatest if Enemies to God Prophetical zeal struck at sin where ever it found it witness all those numerous threatnings scattered in every leaf of their Prophecies The Apostles had their rod as well as the spirit of meekness and did partake of that spirit which was represented as well by fiery tongues as the shape of a Dove Paul strikes Elimas blind and cursed Alexander Christ himself whose mouth Matth. 5. was so full of Beatitudes no less then eight several times denounceth woes against the Enemies of God It s the disposition of Saints to be holily impatient when Gods glory suffers and though never else then to esteem anger seemly disgraces against their father they cannot put up these injuries they cannot concoct Their Commission likewise requires this temper Isaiah 58.1 Cry aloud spare not lift up thy voyce like a trumpet shew my people their transgressions and the house of Jacob their sins Jer. 1.7.8 Whatsoever I command thee that thou shalt speak be not afraid of their faces A dumb Dog is good for nothing but the Halter Though the Children in the house must not be bitten yet the Thief either without or within Chrysost must not be spared sinful silence and flattery most oppose a Ministers function If sinners will be bold let not Ministers be bashful The most zealous Ministers have lived in the worst times and they who are most hated for their holy vehemency can better endure the hatred of people for the discharge of duty then the wrath of God for the neglect thereof He that reproves shall have favour at the last both of God and man And even here a zealous Reprover is honoured when he is hated and the cause saith one why God makes the world so bitter to the Ministers by sufferings is because they are no more bitter● to the world by Reprehensions To conclude this let none no not the greatest be angry with Ministers for their faithfulness in reproving If there were Physicians or Chyrurgians onely provided for the poor and not for the rich the rich would be accounted of all the most miserable and truly they were much more miserable for their souls Crudelis est eorum mollities quibus molesta est nostra vehementia Calv. in Mat. 13. if they onely were debar'd from reproofs the Physick of the soul There is no greater sign of a gracious heart then to be both holily patient in the taking and wisely zealous in the giving of a reproof 2. Thus of the first part of this verse the denunciation of judgement Wo unto them The second followes the amplification thereof from three examples of Cain Balaam and Core and first that of Cain in these words They have gone in the way of Cain EXPLICATION Four things here are to be touched by way of Explanation 1. Who this Cain was 2. What his way was 3. Why it s call'd a way 4. How Seducers are said to go in his way 1. For the first the holy story relates besides the other particulars which I shall note in the second his way 1. His Birth 2. The imposition of his name 1. His Birth is described Gen. 4.1 where it s said that Adam knew Eve his wife and that she conceived and bare Cain This Cain was the first-born of the first Parents in the world and so Elder brother to all the sons of men and Moses to shew the common and constant way of the multiplication of man-kind fully declares his generation Creavit ex terrâ procreavit ex legitimo conjugio Pareus Musc hereby manifesting that Cain was neither form'd out of the earth as was Adam nor of the rib of the man as was Eve that he came not of Adam alone without Eve nor of Eve alone without Adam but that there was a conjunction of both that Adam knowing his wife a modest expression she conceived and bare Cain And withal in this relation of the Birth of Cain Moses discovers that generation to continue to the worlds end derives the corruption of our first Parents to all their Posterity though generation it self be not culpable but natural and by God appointed So that whosoever is now naturally begotten and conceived hath not a holy and pure nature as had our first Parents before they sinned but a nature depraved and corrupted as they had after they had sinned and particularly in relation to Cain he shewes that Adam a sinner and of a corrupt nature knowing Eve who was infected also with sin and she conceiving and bringing forth Cain it s no wonder that this their first-born was of so wicked and corrupted a disposition since he was conceived and born of the seed of sinful flesh nor is it to be thought that Abel an holy man had his holiness derived to him from his Parents as if he had not with Cain been conceived in sin but that by the meer and singular grace of God he had that integrity bestowed upon him of which Gain was destitute 2. For the imposition of Cains name The word Cain is derived of Cana which signifieth a possession for his Mother Eve giving him that name said she had gotten obtained or possessed a man from the Lord. It s here disputed by learned men what Eve intends by saying I have gotten a man ETH JEHOVAH as we render it from the Lord Sundry conceive in regard the Preposition ETH is commonly a note of the Accusative case that Eves words are thus to be read Acquisivi virum Jehovam I have gotten a man that is the Lord as if she had thought that this her first-born was that promised seed the Messiah which God had promised should break the head of the Serpent and redeem man-kind from sin and misery but the Preposition ETH 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certum est particulam E●h ut plurimum esse ●otam Accusativi casus quem verba transitiva regunt sed tamen acc●pi non raro pro à ex de cum Praepositionibus exempla adfe runt ex scripturâ Grammatici ubi particula illa juncta verbo intransitivo aut Hithpael accipitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Gen. 5.22 Exod. 1.1 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel abs Gen. 44 4. Riv. in Gen. Jun. Trem. Rivet Mercer is oft in the Scripture a note of the Ablative and imports as much as from with by c. as Gen. 5.22 Enoch walked ETH ELOHIM with God Exod. 1.1 The Children of Israel who came ETH with Jacob into Aegypt Gen. 44.4 When they were gone ETH HAIR out of or from the City c. Some there are who take ETH here for the note of the Dative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the meaning of the words is I have gotten a man to the Lord that is who after our death shall though herein she was mistaken in our stead serve and worship the Lord. But the best expound ETH as I said by