Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	word_n	work_n	wrath_n	74	3	7.1972	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57738	Tragi-comoedia being a brief relation of the strange, and wonderfull hand of God discovered at Witny, in the comedy acted there February the third, where there were some slaine, many hurt, and several other remarkable passages : together with what was preached in three sermons on that occasion from Rom. 1, 18 : both which may serve as some check to the growing atheisme of the present age / by John Rowe ...	Rowe, John, 1626-1677.	1653 (1653)	Wing R2067; ESTC R6082	58,271	114

Lord intends you this day as to say when you come home we have heard a sermō of Judgment and that is all we expected some such thing Do not so ill requite the Lord and his word but harken to the counsels of his word and be obedient to the same The scope of the Apostle in this Epistle The Coherence is to set downe the true way of mens Justification and salvation which he affirmes to be by the pure grace of God and not by the works of men This way or modell of God in saving men the materiall principle from whence both their Justification and Salvation must arise viz imputed righteousnesse he calls the righteousnesse of God in the verse before the text which is so called because the righteousnesse by which men are saved is a righteousnesse of Gods finding out and of his own bestowing and not any such thing as men have either framed and devised themselves or were able to work out by any thing that they could doe This righteousnesse he saies is revealed in the Gospell it is the Gospell that chalkes out this modell and plat-forme of righteousnesse and life and by this way must men be justified and saved and not by their owne workes this is the maine proposition which he layes down in the 17 verse In the text we have the first proof or argument to make that assertion good the argument stands thus The workes of all men in the world whether Jewes or Gentiles ever since the fall of Adam they are wicked ungodly unrighteous workes therefore they cannot be saved by them the argument is very cleare and strong here All men deserve wrath the utmost wrath displeasure and vengeance of God by thei● owne workes therefore they cannot deserve his love favour or good will they are so far from deserving his love that they deserve the quite contrary This is the coherence For explication of the words The wrath of God By wrath we are to understand wrath in the Root and in the Fruit in the cause The opening of the Text. and in the effect God is highly displeased with men by reason of sin he loathes their wayes and abhorres their practises he beares a bitter and a deadly hatred against all the wickednesse which men commit and he hath an inward quarrell if we may so speak a secret grudge in his heart against men themselves for the same this is wrath in the root or cause And then againe he inflicts plagues and punishments the most dreadfull curses and fearfull judgments on men by reason of sin all which are visible and signall tokens of his displeasure and manifest proofs that he cannot endure them nor any of their wayes this is wrath in the fruit or effect Is revealed from heaven There may be a twofold sense of this a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simpliciter significat Pau lus manifestius esse quam ut quisquam inficiari possit Dominum è caelo in omnes ac singulos homines indignari Beza 1. The sense may be it is revealed clearly and manifestly as much as if it were by a voice from heaven The Lord God Almighty the blessed and most holy God he proclaimes it from heaven and cries aloud in the eares of all the world that he is deeply offended with all the ungodlinesse and unrighteousnesse which men cōmit that he will certainly call them to an account and punish them for it In Psalm 14 2. it is said The Lord looked from HEAVEN upon the children of men to see if there were any that did understand and seek God now here it is said his wrath is revealed from heaven God is no idle spectator he doth not carelessly behold the actions of men as if so be they might doe what they listed and he not discerne or not be moved at it no he looks down from heaven upon the children of men Jehovah from the heavens looked down upon the sons of Adam so one reads it He looks with a watchfull observant eye his eye is intent and fixt upon all the sons of Adam upon the whole raceof mankind and for what is all this curious search made it is to see if there were any that did understand and seek God But was he well pleased when he found it otherwise no surely finding all to be corrupt that they were all gone aside that they were all together becōe filthy that there was none that did good no not one that they were workers of iniquity v. 1.3.4 he gives out the sentence he pronoūceth it from heaven he proclaimes it in the eares of all the world that he is highly offended and his wrath is gone out against men by reason of these things Psalm 4.2 O ye sons of men how long will ye love vanity and seek after leasing how long will ye run mad on sin and be so desperately adventerous in the waies in which you walk But know that the Lord hath set apart him that is godly for himselfe verse 3 Take it for granted that JEHOVAH that is the Highest Lord the Majesty of heaven and earth he is provoked and incensed by all these waies and it is the godly man that he lookes after know ye Jehovah hath marvelously seperated a gratious saint to him so Ainsworth It is the pious devout holy soul that Jehovah regards and he hath marvelously seperated him or selected in wondrous sort b segregavit Graecum Latinum mirificavit quod verbum non est alienum a proposito ubi bi de opilione ad regiam dignitatem evecto agitur neque a Grammatica cùm verba quae mirabile facere separare Hebraice significant fimilia sint atque idcirco suas fignificatiōes facile confundere possint ex regula Grammaticorum usn Hebraicae linguae Muis in loc he hath put him in another rank set a mark of excellency upon him he hath set him in opposition to the wicked ungodly men and such as love vanity whome he hath set on another file whose names are written in his black book and hath marked them out as the objects of his wrath this is illustrated Psal 11.4 5 ver The Lord is in his holy temple The Lords throne is in heaven his eyes behold his eye-lids tries the children of men The Lord trieth the righteous but the wicked and him that loveth violence his soul hateth Another sense may be the wrath of God is revealed from heaven that is it is manifested by evident cleare remarkable plagues and Judgments from heaven God hath discovered to all the world that he is an utter enemy to all the sin wickednesse and ungodlinesse of men because he hath punished in all generations wicked and ungodly men with most fearfull plagues and judgments he hath shewen signes and tokens from heaven so that all men have seene his hand Pareus A learned expositor understands this phrase from Heaven as that which is opposed to the opinion of prophane men who ascribe the

punishments that are ever now and then lighting upon men to chance or second causes the position of the starres the malignity of the elements the mutability of the matter whereas the Apostle shewes clearly that this wrath descēds from heaven and is even the scourge and whip of God whereby he revengeth the impiety and injustice of the world Against all ungodlinesse and unrighteousnesse of men by ungodlinesse we are to understand sinnes against the first Table all contempt of God of religion of the worship of God of the waies and ordinances of God the wrong and injury that is done to God himself more immediately or to any part of his worship d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phav By unrighteousnesse is mean't sins against the second Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Scho l. in Rō 1. all oppression injustice riot excesse and the like Against all ungodlinesse and unrighteousnesse because there are severall sins comprehended under either head Here also ungodlinesse and unrighteousnesse is put for persons committing such things the Abstract being put for the Concrete Who hold the truth c. This is added as an aggravation of the sinne of men that men sin against light and knowledge and therefore doe more abundantly deserve that wrath which is reveal'd from heaven against them The doctrine arising hence is this The Blessed Doctrine and most holy God hath all along manifested and declared his utter hatred abhorrence and detestation of all ungodly and unrighteous persons and of all the ungodlinesse and unrighteousnesse which they commit and at sundry times hath confirm'd and made good that displeasure of his by fearfull and terrible Judgments inflicted on men in this world Or more briefly that you may all remember it God is certainly angry with sin and sinners and doth oftentimes in this world shew his displeasure against them by remarkable Judgments In the prosecution of this we must shew 1. what this hatred or wrath of God meaneth 2. Prove in a scripture or two that this wrath of God so opened and unfolded hath been manifested to have been in God 3. how or by what wayes and meanes it hath been manifested 4. Give proof that it hath been confirm'd by Judgments inflicted on men from time to time 5. Why God takes this course to manifest his wrath by plagues and judgments in this world 1. What is this wrath of God It implyeth two things the Holinesse of his will the Justice of his will 1. The Holinesse of his will the will of God is absolutely universally set against all sin he dislikes it he abhorres it he hates it to the very death it is that which goes against him he cannot endure it neither will he it strikes at his own blessednesse therefore he must needs hate it f Omne impediens à beatitudine debet odiri Aquin. Heb. 1.9 Thou hast loved righteousnesse and hated iniquity That which a man hateth he wisheth the death of God hath taken up an irreconcileable and eternall hatred against sin it never stood with his holinesse to like it neither ever will it Nay he is so holy he cannot but hate it The wrath of God therefore is the displeasure which he hath conceived in his heart against sin the secret grudge and quarrell which he beares to every man that is a sinner and cannot but beare to him considered as such and remaining in that estate g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Wrath as the Philosophers define it is a desire of revenge for some seeming sleight or disrespect shewen to a man As a Prince when he is disgraced reviled reproched or any way struck at by one of his subjects h Sola parvipensio causat iram omne provocans iram est aliquid sub ratione injusti Aquin. he is presently inflamed his blood is up i Ira est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustratius referent Grot. he resolves to right himselfe and to revenge the quarrell of his honour on such a man But God hath no such passions only so far we may say the blessed God looks upon sin as a slight as a disrespect shewen unto him he looks upō and sinners as contemning his holy majesty as scorning him and setting him at nought and this he hates and cannot but hate 2. The k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor wrath of God implyes the justice of his will the will of God hates sin and it is resolved to punish sin the will of God is carried with utter dislike of sin and it will be reveng'd for sin it will inflict punishment for sin Wrath in our sense is a desire of revenge when there is some evill inflicted proportionable to the wrong a man suffers and this is properly called punishment * Est autem paena generali significatu malum passionis quod instigitur ob malum actionis Grotins de jure belli pacis Now there are no passions in God as was said before but thus we must conceive it God resolves to lay a meet recompence a just reward upon men for sin sin in its own nature deserves the heaviest curses and therefore these are measured out by the just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus Dei and upright will of God as the fittest recompence thereunto This is the judgment of God that they which commit such things are k Ad jus autem pertinet aptitudo quam Aristoreles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est dignitatem vocat Michael Ephesius id quod secundum eam aequale dicitur interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod convenit Grotius de jure belli pacis worthy of death Rom. 1.32 God will render to every man according to his workes Chap. 2.6 This is another thing that must be understood by the wrath of God the distributive justice of God whereby he lay's actuall plagues and punishments on men according to their deserts Psalm 2.5 Then shall he speak unto unto them in his wrath and vex them in his sore displeasure Here is wrath and the fruit of wrath the Lord is angry and he makes it known that he is so his anger is a vexing troubling anger it leaves not men at ease in their sinnes but it quickly disquiets them 2. The Second particular for the prosecuting of the doctrine was to instance in a Scripture or two whereby it apeares that there is such anger in God towards sin and sinners and to proove that there is such wrath indeed which hath been manifested as hanging over men by reason of sin One or two places will be enough for this Ezra 8.22 The hand of our God is upon all them for good that seek him but his power and his wrath is against all them that forsake him Nahum 1.2 God is jealous and the Lord revengeth the Lord revengeth and is furious the Lord will take vengeance on his adversaries and he reserveth wrath for his enemies The Prophet is here describing the nature