Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	law_n	sin_n	transgression_n	1,511	5	10.7998	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96426	The extent of divine providence: or, A treatise tending to shew that the just and holy God, may have a hand in the unjust actions of sinfull men: and that in such a way as shall be without any impeachment of his justnesse and holinesse, or diminution of his power and providence. / By Thomas Whitfield minister of the Gospel.	Whitfield, Thomas, Minister of the Gospel.	1651 (1651)	Wing W2007; Thomason E628_10; ESTC R204032	39,726	51

of the owner and though it hath a true efficiency in hurting wounding him yet the fault onely is his owne because he willingly turned the Sword against himself When a Physitian according to the true rules of Art shall administer wholesome Physick to his Patient for such or such a disease and this meeting with some hidden distemper or corrupt humour in the body shall cause greater pain or it may be death yet here neither the Physick nor Physitian are to be blamed because the work of both these in their owne nature tended to health and was fit to procure it When Jason had his impostume cured by the thrusting of a Sword into his body by the hand of his enemy this was no thank to his enemy who intended not his health but his death so on the contrary it is no blame to the Physitian that intends health and useth fit meanes to procure it though death follows by accident When the same Sun beames lights upon a Garden and a Dunghil and raise a sweet smell from the one and an ill savour from the other neither the Sun nor the beames thereof are to be blamed because the efficacy of them did extend to both a like but the different effect did arise from the difference of the matter whereon they did light The like instances also may be brought from Scripture when a man is hewing wood with an Axe and the head of the Axe slippeth from the helve and slayes the stander by here neither the Axe nor the man are to be blamed though they have an efficiency in the death of the other because they are onely causes by accident the scope of neither being to hurt the stander by Deut. 19.5 When King Uzziah went into the Temple of the Lord to burn Incense Azariah with fourscore other Priests went in after him and withstood him telling him that it did not belong to him to burne incense to the Lord then it is said Vzziah was wrath 2 Chron. 26.16 17 18 19. Here the Priests were causes of the wrath of the King but no faulty causes because they did but their duty and their intention was onely to hinder him from doing that which was unlawful for him to do but not to provoke him to anger and wrath When the Pharisees were filled with wrath against Christ and the Jews breast with anger against Stephen because they justly reproved them they were accidental causes of their wrath and anger but no faulty causes The Apostle saith that the Law causeth wrath Rom. 4.15 It causeth wrath by meanes of Transgression for transgression onely properly causeth wrath as the Law is the cause of wrath so likewise is the cause of transgression namely an accidental cause yet no faulty cause for the proper end of the Law was neither to procure wrath nor to procure transgression but rather to be a meanes to preserve man from both these by directing him so to walke as he might please God so when he saith that the motions of sin were by the Law that is were stirred up by the Law Rom. 7.5 and that sin took occasion by the Commandement and wrought in him all manner of concupiscence verse 11. here sin is said to be stirred up by the Law and to take occasion by the Commandement of working concupiscence and therefore the Law hath some kind of efficiency in producing of sin it is an accidentall cause but no faulty cause As the Law is in it selfe holy and just and good Rom. 7.12 so it is good that it should be brought to mans understanding by the knowledge of it and to his will and affections by the right application of it but the more this is done he being left to himselfe the more doth it irritate and stir up corruption in him and his will by reason of the contrariety that is in it to the holy Law of God waxeth so much more stubborne and rebellious as the Law is more closely applyed to it When the Apostle saith that beleevers are not under the Law Rom. 6.14 and that they are delivered from the Law that being dead namely that corruption wherein we are held Rom. 7.6 this must needs be understood of the accidentall worke of the Law whereby by meanes of our corruption it stirs up sin in us for it cannot be understood of the Law as it is a rule of obedience because then the Law should be wholly abolished to which the Apostle gives an absit do we then make the Law of none effect through faith God forbid Rom. 3.31 neither can it be understood in this place of the condemning power of the Law for though it be true that believers are freed from the curse and condemnation of the Law yet this is an effect of justification and hath reference to that whereas the subject of the Apostles discourse in these two Chapters where he speakes of freedom from the Law namely the sixth and seventh is altogether about sanctification and he brings many arguments to prove the necessary connexion of these two together and this amongst the rest because they were not under the Law they were delivered from it they must not suffer sin to raigne in their mortall because they were not under the Law but under grace cap. 6.14 they were delivered from the Law lust and concupiscence being kild in them chap. 7.6 How were they not under the Law how were they delivered from it So far as they were truly sanctified they were no longer under the accidentall worke of the Law whereby it had power to irritate and stir up the rebellion and corruption of their natures and so to cause sin more to abound in them being implanted into Christ and made partakers of the vertue of his death and resurrection their old man was crucified and their body of sin destroyed so as they should no longer serve sin as they did before chap. 6.6 while they were in the flesh the motions of sin which were by the Law which were stirred up by having the Law brought nearer to them did worke in their members to bring forth fruit unto death but they were delivered from the Law from that accidentall worke of the Law that being dead wherein they were held their sinfull lusts being in part mortified that they should serve God in newnesse of spirit and not in the oldnesse of the letter chap. 7.5.6 by both which places it appeares that the Law hath power to stir up sin and corruption in those that are in the a state of corruption that remaine as yet altogether unsanctified and so it is an accidentall cause of sin yet no faulty cause that remaining still holy and just and good In this sence likewise Christ saith of himselfe that be came not to send peace but the Sword that he came to set a man at variance against his Father and the daughter against the Mother Mat. 10.34 35. that he came to set fire on the earth Luk. 12.49 How is this to be taken that

not only by a generall influence of nature but by an influence of speciall grace but in all actions he workes as the supporter of nature whereas wicked men worke as the abusers of nature Bellarmine grants that Gods has an influx into all the actions that proceed from men and yet that he is not the author of sin because he hath onely a generall no particular influx into the action wherein sin is committed such an influx as is indifferent either to good or evil But by this reason as he is not the Author of evill so he should not be the Author of good and if God be the Author of nature he must needs have a particular influxe into all natural actions but into good actions he hath a double influxe namely not onely a naturall but a gracious influxe 3. As they differ in the ground and manner so also in the end of their actings The end of all Gods actions is himselfe and his owne glory He hath made all things for his owne sake even the wicked for the day of evill Prov. 16 4 for this purpose he stirred up Pharaoh that he might shew his power in him and might declare his name through all the earth Rom. 9.17 and for this end doth he suffer with long patience the vessels of wrath prepared for destruction namely to make his power knowne verse 22 Now the now the end which wicked men aime at in their actions is not God and his glory but some unworthy and base respects of their owne wicked men usually make themselves and the satisfying of their lusts the end of their actions they prefer their owne glory before Gods Is not this great Babel which I have built by the might of my power and for the honour of my Majesty saith that proud King Dan. 4.27 How far evill instruments when they worke in the same action together with God doe differ from him in the ground and end of their working will yet further appeare if we shall look into some particular instances When Sathan assayled Job with his temptation he did it out of hatred against him to drive him to distrust and impatience so overthrow ruine him But God did this out of love that thereby he might exercise his faith and patience and make way for his greater advancement When Satan moved David to number the people he did this out of malice against David and the people and that hereby he might stir up the anger of God against them But God did it to humble David and to make it an occasion of inflicting just punishment upon the people for their many miscariages When Josephs brethren sold him into Egypt they did it out of envie and hatred and that they might rid themselves of him but God did it out of love to Jacob and his family that it might be an occasion of Josephs preferment in Egypt and so of preferring of Jacob and his houshold in the time of extreame Famine when th● Jewes high Priests and Elders delevered up Christ to the Souldiers to be Crucified they it out of envy and ill will and that they might rid the world of him but God did it out of love and good will to his Elect that they might be saved and delivered out of their lost condition so that the ends of evill instruments in those actions wherein they worke together with God being altogether differing yea sometimes contrary to Gods ends they may be justly blame-worthy when he is altogether blamelesse But wicked men are blame-worthy though they propound good ends to themselves in the bad actions they doe Object how then can God be blamelesse when he concurs with them in the same actions though his end be good 1 Because he differs from them not onely in the end but also in the ground and manner of his working 2 There is not the same reason betwixt God and man Answ betwixt the Creator and the creature Man is bound not onely to aime at a right end but also to be guided by a right rule he is bound to regulate all his actions by the holy Law of God but though man be bound to yeeld obedience to the Law God is not bound to do it for he made the law not for himselfe but for the creature not to put himselfe but man under the subjection of it he having no other Law but his owne most righteous and holy will Who shall say to him What doest thou Job 9.12 He giveth not an account to any of his matters cap. 33.13 If he be not to give an account to any then is he not subject to any Law for whoever is subject to the Law must give an account to some or other else the Law would be of no use So that this is sufficient to make all Gods actions good because the end is alway good namely himselfe and his owne glory If a man were free from all obligation of a Law and onely bound to aime at the glory of God or the good of his neighbour in the things which he doth then if he propounded these these ends to himselfe in all his dealings with God and men he should be free from blame but besides this he is obliged to live by a Law to this law he owes subjection which God doth not But God is a Law to himselfe If this be so understood as that whatever is the ground and guide of his actions it is within himself then it is true for he borroweth nothing from without himselfe which he makes the motive and ground of any of his actions but all proceed from his owne good will and pleasure But if this be so taken as that whatever Gods law binds man to do his nature binds him also to do the like then it holds not for the Law binds a man to do many things to which God is not bound it binds man not onely not to commit sin but also to hinder it if he hath power to hinder it but God is not bound to this yea man is bound to employ all the skill and power that he hath to hinder the committing of sin if it were so with God then there should never be any sin committed in the world for by his omnipotent power he is able to hinder it besides if there were no sin at all he should loose a great part of his glory for as he is able to bring light out of darknesse good out of evill so he daily doth it The Apostle saith our unrighteousnesse commends the righteousnesse of God and some sins by accident make much for the glory of God as before hath been shewed Besides the Law bindes man to doe all the good he can to convert all his children and kindred his friends and neighbours if we were able to doe it God is able to do this but he doth it not neither is bound to do it God supporteth sinfull men in their sinfull actions and supplyeth them with naturall strength for the acting of them

besides his scope and intents To this doubt answer may be made by distinguishing betwixt intentio operis operantis Answ the intention of worke and the workeman Sin is besides the scope of the worke which God doth but not besides his owne intent who is the agent and workeman When he decrees sin shall be he intends it shall be by such wayes and meanes by which acts and workes so far as he works in it as in themselues and their own nature tend onely to good and are meer accidentall causes of the evill which man does The Law and word of God his mercies judgements and all his dealing with men in their owne nature tend to this end namely to make men better not worse and if they be made worse by them it is propter scopum besides the scope and intent whereto these things in their owne nature tend The Gospel in it selfe tends to life when therefore it is the savour of death it is besides the proper scope intent and of the Gospel but though it besides the intent of the Gospel to be the savour of death it is not besides Gods intent for he both knows and intends in what effect the Gospell shall have otherwise he should be defective in his wisedome and providence besides what power the Gospel hath to produce an effect either way it receives from him Hence it is aid to be the power of God unto salvation Rom. 1.16 the powerfull instrument which God useth to bring men salvation which power he puts into it and so likewise when he workes the other way it is power also The Lord bids the Prophet Go make the hearts of this people fat and make their ●ares heavie and shut their eyes c Isa 6.10 and how should he do this namely by preaching the word unto them by which it appeares that sometimes the word doth harden mens hearts close their ears and shut their eyes and that God intends it should do so and sends it for this very purpose yet the word in owne nature tends to soften their hearts to open their cares and eyes to make them see and heare better so that the word here is onely an accidentall cause it being beside the scope and intent of the word to harden yet this is not besides Gods intent who in all his actions and in the use of such instruments as are imployed in them propounds to himselfe a most sure and certaine end By all which appeares as the secret and just judgement of God so his infinite wisedome and skill who can worke out his owne ends by such meanes as in their owne nature do tend a contrary way CHAP. X. Shewing some usefull conclusions which do necessarily follow from what hath been spoken of this Subject IF God so ordereth things Conclu 1 that in all the sins which are committed by men though he hath a secret working hand yet he workes in a most just and holy manner and doth nothing but what is right and good Hence it followes that in all the sin which is committed in all the evill which is done either by our selves or others we lay all the blame on our selves or them not imputing the least miscarriage on God not so much as in our thoughts He is just in al his wayes and holy in all his workes what ever he doth is well done be the instruments never so bad by whom it is done In all the evill that befals us we have no just reason at all to repine and murmur to be impatient or discontent for all his dealings with us whether by his word or his workes his mercies or his judgements do in themselves tend to good when therefore any evill comes we must take heed we do not charge God foolishly Iob 1.22 but remember that we have procured these things to our selves as the Prophet tels the people Jer. 2.17 Sin is the seed of sorrow all the evill of suffering ariseth from the evill of finning and this ariseth onely from our selves yea though sometimes we suffer many evils altogether unjustly as they proceed from men yet as they come from God who guides all the actions of men they are done most holily wisely and justly Thus Daniel acknowledgeth in regard of himselfe and his people O Lord righteousnesse belongs to thee open shame to us Dan. 9.6 Thou art just in all that is come upon us saith Nehemiah for thou hast done right but we have done wickedly cap. 9. last Let God be true and every man a lyar saith the Apostle Rom. 3.4 So let God be just and holy and every man sinfull wicked and wretched abundantly worthy of all the evill which comes upon him Hence it follows Conclu 2 that we ought with all reverence to admire and to adore the infinite wisedome justice and power of God that is able to worke in the most blame worthie actions of sinfull men and yet himselfe remaine altogether blamelesse that is able to bring about the best ends by the worst meanes that in many great works which have been done in the world hath wrought out such ends as have been altogether different yea sometimes contrary to the scope and intent of those who have been the principall actors and agents in them Little did Josephs brethren thinke that when they sold their brother for a slave this should be the meanes of making him the greatest mam in all the Land of Egypt next to Pharaoh Little did Haman thinke that when out of his hate and indignation against Mordecai he gate a decree of destroying all the Jewes in the Kings Dominion in one day that this should be a meanes and occasion of making them have a hand against their adversaries and of procuring liberty to destroy them yea of bringing himselfe to the Gallowes Hest 8.11.7.10 Little did the Jewes thinke that their envie and hatred against Christ should be an occasion of redemption of mankind that when they spit upon him buffeted him beat him with rods crowned him with thornes caused him to suffer the shamefull and accursed death of the Crosse that this should be a meanes of his greater advancement and exaltation yet the Scripture saith that because he made himselfe of no reputation and humbled himselfe to the death of the Crosse therefore God highly exalted him and gave him a name above every man Phil. 2.8 what reason therefore have we in way of admiration to cry out with the Apostle Oh the depth of the riches both of the wisedome and ounsell of God unsearchable are his judgements and his wayes past finding out Rom. 11.33 Thirdly Conclu 3 hence it follows that we ought to acknowledge with all thankefulnesse that infinite goodnesse of God which doth not suffer us to goe on in a course of sinning especially in such a sort as would ruine our soules and drive us to destruction for if he should it would be in vaine for us to complaine against him he would easily acquit himselfe and justifie his owne proceedings he would be justified in his words and overcome when he is judged as the Apostle speakes Ro. 3.4 he would easily convince us that in all the evill which we have done or shall suffer the just blame lyes upon our owne heads and our destruction is of our selves he would cause our mouthes to be stopped and make us as all the world to be found culpahle before him Rom. 3.10 If he should enter into judgement with us we should not be able to answer one of a thousand what a mercy is it that he doth not suffer us to fall into sin so frequently and in so fowle a manner as we are ready to doe especially that he doth not charge our sins upon us What reason have we to say with the Psalmist Praise thou the Lord O my soule and all that is within me praise his holy name who forgiveth all thine iniquities and healeth all thine infirmities who doth not deale with us after our sins nor reward us after our iniquities but as high as the heaven is above the earth such is his mercy towards us as far as the East is from the West so far he doth remove our sins from us Psalm 103.1 3.10 11 12. to him alone be all glory now and ever FINIS