Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	law_n	priesthood_n	74	3	10.9088	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18305	The second part of the Defence of the Reformed Catholicke VVherein the religion established in our Church of England (for the points here handled) is apparently iustified by authoritie of Scripture, and testimonie of the auncient Church, against the vaine cauillations collected by Doctor Bishop seminary priest, as out of other popish writers, so especially out of Bellarmine, and published vnder the name of The marrow and pith of many large volumes, for the oppugning thereof. By Robert Abbot Doctor of Diuinitie.; Defence of the Reformed Catholicke of M. W. Perkins. Part 2	Abbot, Robert, 1560-1618.	1607 (1607)	STC 49; ESTC S100532	1,359,700	1,255

illa finiretur poena the punishment is continued longer then the sinne lest the sinne should be esteemed but small if the punishment should be ended together with it And this M. Perkins well obserueth in generall concerning that example of the Israelites that God though his iudgment proceeded not one way yet would haue it to be seene another way though not for punishment to them that repented and beleeued yet for example to future times to take heed of cutting themselues off by vnbeleefe and disobedience from the heauenly rest as these had done from the seale and Sacrament thereof the Apostle to that purpose saying k 1. Cor. 10.11 These things came to them for ensamples and are written to admonish vs vpon whom the ends of the world are come Now as we conceiue in generall of the faithfull of that people so we do in particular of Moses and Aaron M. Bishop vrgeth it set downe that therfore they entred not because they trespassed because they were disobedient And who maketh doubt but that their trespasse and disobedience was the originall cause of the debarring of them But stil we say that the cause of this debarring of them being forgiuen the effect still continued for other vse which in them was not onely morall but also mystical God willing thereby to giue to vnderstand that the Law which was giuen by Moses and the Priesthood that was executed by Aaron could not bring vs to that eternall inheritance which was figured by the land of Canaan but onely Iesus who was figured by Iosuah could yeeld vnto vs the possession thereof Thus S. Austin maketh mysticall and spirituall application thereof affirming that l August contra Faust Man lib. 16. cap. 19. Non introducebat populum in terram promissionis ne videlicet lex per Mosen non ad saluandum sed ad conuincendū peccatorem data introducere putaretur Ita Tertula●iuer Marcionem l●b 3. Moses did not bring the people of Israel into the land of promise lest the law which was giuen by Moses not to saue but to conuict the sinner shold be thought to bring vs into the kingdome of heauen But fully to answer this point and to stop M. Bishops mouth let vs take that which the same S. Austin saith in another place m Idem in Psa 98. Quaerimus vindictam in Moyse propè nullam habet nisi quòd ad extremū a●t illi Deut Ascende in montem morere A●t seni Morere tam peregeras ●etates suas nunquid nunquam erat moriturus Quaelis illa vindicta Ostendit ibi vindictam suam vt diceret Non intrabis in terrā promissionis quā intraturus erat populus Quandā figuram quorundam gerebat Moyses Nam qui in regnum coelorū intrauit magna illa poena crat adie●ram illam non venire qua ad tempas erat promissa vt vmbram osteude ret transi●e●● Nonne mulit perfi●●ntrauerunt in illam terram Nonne in illa terra viuentes multa mala fecerūt Deum offenderunt Nonne idolotriam secuti sunt in terra illa Magnum erat non dedisse terram istam Moysi sed Moses voluit gestare figuram eorum qui sub lege erant quia per Moysen data est lex ostendit eos qui sub lege esse vellent sub gratia esse nollent non intraturos interram promis●ionis Ergo illud quod dictum est Moysi figura erat non poena Se● mers quae poena Non intrare in illam terram quae poena quo intrauerunt indigni We seeke Gods punishment in Moses saith he and he had in a manner none but that God at last saith to him Go vp into the hill and die He saith to an old man Go die he had now finished his yeares what shold he neuer die what punishment is this He shewed him there his punishment in that he said Thou shalt not enter into the land of promise to which the people was to enter Moses did here beare a figure of some for he being to enter into the kingdome of heauē was it a great punishment not to come to that land which was promised for a time to cary a shadow and so to passe away Did not many vnfaithfull men enter into that land did not they that liued in that land commit many euils and offend God did they not follow idolatry in that land A great matter it was not to giue this land vnto Moses but Moses was to beare a figure of them which are vnder the law because the law was giuen by Moses and he sheweth that they which would be vnder the law and would not be vnder grace should not enter into the land of promise Therefore that which was said to Moses was a figure not a punishment what punishment was it to an old man to die what punishment was it not to enter into that land into which vnworthy men did enter Here then it is plaine that the not suffering of Moses to enter into the land of Canaan was not a matter of punishmēt but a matter of figure God took the occasion therof of his trespasse but the trespasse being remitted it was turned from being a punishment to him to be a mystery of faith both to him and vs. But it were woorth the while here to question with M. Bishop how he should make the not entring of all these into the land of Canaan to be any satisfaction for their sins what did they or suffered they that might carie the name of a satisfaction Did any thing herein befall them but what befell to many iust and godly Fathers before that time He saith their dayes were shortened but how were the dayes of Moses and Aaron shortened when the one liued to n Deut. 34.7 120. and the other to o Numb 33.39 123. yeares almost double to that nūber of yeres which Moses noted for the ordinary time of the life of man p Psal 90.10 The dayes of our age are threescore yeares and ten Yea Moses was so old as that he said q Deut. 31.2 I am a hundred and twentie yeare old I can no more go in and out Againe we wonder whereas M. Bishop hath told vs before that such excellent holy personages by their ordinarie deuotions satisfied abundantly for their sinnes how it came to passe that all Moses deuotions for the space of r Deut. 2.14 eight and thirty yeares after could not satisfie for that one sinne of his but that it still hindred him frō entring into the promised land Surely M. Bishop cannot well tell vs how these things hang together But to conclude this point M. Perkins had set downe by the words of the holy Ghost the vse of Gods chastisements towards his children and M. Bishop as loth to be acquainted therwith saith nothing of it ſ 1. Cor. 11.32 When we are iudged we are chastened of the Lord that we should not be condemned with the world