Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bear_v	end_n	truth_n	1,796	5	6.9490	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46816	Annotations upon the whole book of Isaiah wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needful and useful to be known, and not so easily at the first reading observed : and thirdly, many places that might at first seem to contradict one another are reconciled : intended chiefly for the assistance and information of those that use constantly every day to read some part of the Bible ... / by Arthur Jackson.	Jackson, Arthur, 1593?-1666.	1682 (1682)	Wing J66; ESTC R26071	718,966	616

shall never thirst 4. That by these words And he that hath no Money come ye buy and eat yea come buy Wine and Milk without Money and without price to wit any thing given in exchange for them instead of Money I say hereby is not so much meant as I conceive that the Poor are invited to come as well as the Rich as that all are invited to come freely and to accept of that Mercy and Life that is tendered in Christ though they are nothing though they have nothing and can do nothing towards the obtaining of this bliss and happiness even those that are most sensible of their Spiritual Poverty and Indigency in this regard The same that was before meant by coming to the Waters is here again meant by buying Wine and Milk only it is expressed by these other kinds of Food to imply the sweet and comfortable refreshing that Men shall find in this Spiritual Food and that all good that Sinners can want or desire is to be had in Christ and that there is provision for all sorts of People Milk for Children and Wine for those that are of grown years yea and that they shall have as sure an interest in what is tendered without Money and without Price as if they had bought it And 5. That by the frequent repeating and urging of this Invitation is implyed both Mens backwardness in accepting the Grace here tendered them and Gods earnestness that they should be perswaded and won to accept it Ver. 2. Wherefore do ye spend Money for that which is not Bread c. That is That which is not true Food See the Note Chap. 3.1 and your labour that is the Money you have gotten by your labour for that which satisfieth not that is that which will neither asswage your hunger nor nourish you and cause you to live It is as if he had said Why do you so eagerly pursue sparing neither cost nor labour that which will no way profit you that is that which will afford no furtherance for the obtaining of that Soul-satisfying bliss and happiness which in Christ is tendered to you And hereby is meant 1. The greedy pursuit of the things of the World which a Man is not sure to obtain and cannot long hope to enjoy and which whilst he doth enjoy them cannot satisfie the thirst and desires of his Soul nor make him happy 2. All strictness and diligence in false superstitious Will-worships which would provoke God to displeasure instead of pleasing him and were never like to bring them to Life Eternal Matth. 15.9 And 3. All false Doctrines concerning the way of attaining Gods favour here and Eternal Life and Happiness such as that of the Scribes and Pharisees of Mens being saved by their own works and righteousness See Tit. 3.5 Hearken diligently unto me as if he should have said And by a constant observing the direction of my word you shall be sure to prevent all such mistakes and eat you that which is good that is that which is really good that which is Bread indeed that which will indeed procure Gods Love and Favour comfort you here and preserve you unto Life Eternal and let your Soul delight it self in fatness that is you shall have abundance of the choicest and chiefest good even that which will fully delight and satisfie your So●ls See the Note Psal 36.8 Ver. 3. Incline your Ear and come unto me c. See the Note above ver 1. and Psal 45.10 hear and your Souls shall live See the Note Psal 22.26 and I will make an everlasting Covenant with you wherein is implyed 1. A renewing and confirming of that Covenant of Grace which God had made with their Fathers in and through the Lord Christ which was for the substance of it an everlasting Covenant as if he should have said Though you have on your part broken Covenant with me and though in the Babylonian Captivity I may seem to have cast you off and the Kingdom setled upon Davids Posterity may seem to be utterly ruined yet fear not I will renew and confirm that my Covenant with you And 2. The making of a new Covenant with them to wit the Covenant of the New Testament confirmed with the blood of Christ which though it were the same in substance with that which God made with his People under the Old Testament yet it was a new Covenant in regard of the new manner of the dispensation of it many ways and may be here called an everlasting Covenant in opposition to that which was before because it was to continue for ever and not to be abrogated as that which God made with the Jews was As for the following words even the sure Mercies of David some by David here understand Christ as he is elsewhere called Ezek. 34.25 and Hos 3.5 because he was that Messiah whom God had promised of the seed of David and accordingly by the sure Mercies of David they understand those stable Mercies which God had promised and covenanted in and through the Lord Christ the Mediator of the Covenant See the Note Chap. 49.18 to confer upon his People But again others understand it of King David and so by the sure Mercies of David they understand either Mercies that should as surely be performed to his People as those were for which he had engaged himself by Covenant to David or else rather the very Mercies which he had promised to David and in and through him as the Father and Type of Christ unto his Church and People 2 Sam. 7. c. and Psal 89.4 35 c. namely that God would give unto David a Son that should save his People and that should reign over them for ever And hence it was that the Apostle Paul alledged this place to prove the Resurrection of Christ Act. 13.34 And as concerning that he raised him up from the Dead now no more to return to Corruption he said on this wise I will give you the sure Mercies of David For the Promise made to Christ or to David concerning Christ the Eternity of his Kingdom and the Mercies he should procure for his People could not have taken effect if after he was Crucified he had not been raised again from the dead Ver. 4. Behold I have given him c. To wit Christ See the Note Chap. 9.6 who in the foregoing Verse was called David or at least intended as the Son and Successour of David the Mediator of the Covenant the Mercies whereof are there called the sure Mercies of David I saith God the Father have ordained him for a witness to the People that is to make known and testifie to the Gentiles the Counsel of God concerning Mans Salvation and by accomplishing what God had foretold should be to testifie and make good the Faithfulness of God Whence was that of our Saviour to Pilate To this end was I born and for this cause came I into the World that I should bear Witness unto the Truth

his hands to swim And the meaning of this Similitude seems to be either that breaking in upon Moab he should with all earnestness as with both hands lay on upon them on every side and that again and again continually without intermission not only in the skirts of the Country but even in the midst and heart of the Land Yea not giving over till he had passed thorough it and had every where executed his Judgments upon them and subdued the whole Land under his power Or else that he should easily and without any opposition work his will upon that great and mighty people even as he that swimmeth doth only stretch himself upon the water and spreading forth his arms doth gently put away the waters before him and so cuts his way through the Sea or Rivers And he shall bring down their pride see the Note Chap. 16.6 together with the spoils of their hands That is their wealth which by rapine and violence they had taken from others Ver. 12. And the fortress of the high fort of thy walls shall he bring down c. That is Moab's high and strong walls which they esteemed such a mighty defence CHAP. XXVI VERSE 1. IN that day c. To wit when that shall be done for God's people which is before promised that is when they shall be delivered out of Babylon and so likewise when their Redemption by Christ from their spiritual Bondage whereof the deliverance out of Babylon was a type shall be made known to them by the preaching of the Gospel see the Note Chap. 24.9 shall this Song be sung in the Land of Judah to wit at their return from Babylon and in the Church of Christ whereof that Land was a Figure see the Note Deut. 31.19 The meaning is that the state of the times he now speaks of should be such that they might well sing this Song yea and it may well be that this Song was purposely composed that in the Babylonian Captivity the faithful might hereby chear up themselves with hope of deliverance We have a strong City c. This may seem to be spoken as in opposition to that which was said ver 12. of the foregoing Chapter concerning the Lord's beating down the Cities of Moab Their mightiest Cities shall be laid in the dust but we have a strong City to wit Jerusalem or the Church of Christ whereof Jerusalem was a Type against which the gates of Hell shall not prevail As this is spoken with respect to the Jews when they were come back to Jerusalem from Babylon it may import as much as if they had said Though our City may seem weak in comparison of what it was before the Babylonians destroyed it yet blessed be God we can look upon it as a strong City Salvation will God appoint for walls and bulwarks that is God's protection and preservation will be to us instead of the strongest walls and bulwarks And as it is intended of the Church of Christ the meaning is that through God's protection she shall be invincible And some add too that the Salvation wrought by Christ shall be the cause and ground of this her safety Ver. 2. Open ye the gates that the righteous Nation which keepeth the Truth may enter in 1. As this hath respect to the return of the Jews out of Babylon by the gates may be meant either the gates of Jerusalem thereby to imply the certainty of their return thither and the multitude of those that should return Or as some the gates of the Temple which should be re-edified by them that there they might serve and praise the Lord see the Notes Psal 24.7 and 118.19 20. And this remnant returning may be called the righteous Nation which keepeth the truth that is which faithfully in all things keepeth close to the truth of God's Word both to imply what God required of them upon their return to wit that they should not be a wicked rebellious people as they had been but a righteous holy Nation and likewise because they should be at that time partly through the cutting off of multitudes of the former wicked generation and partly through the Repentance of great numbers of those that returned a people very much reformed and purged from their former dross But 2. as this hath respect to the days of the Gospel it is clearly a Prediction of the multitude of the Gentiles that should come thronging into the Church of Christ together with the believing Jews and should not only profess the truth of the Gospel but also be really a righteous people according to the Rule and Tenor of the Gospel Ver. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee That is Thou God wilt constantly keep that man in all manner of solid Peace and Prosperity whose heart doth constantly adhere to thee and rely and rest upon thee in all conditions whatsoever Either God will outwardly protect and prosper such or in their troubles he will bear up their hearts with inward comfort and peace See the Notes Psa 32.10 119. 165. Ver. 4. Trust ye in the Lord for ever c. That is Constantly unto the end whatever be the outward Dispensations of God's Providence towards you Thus from that which is said in the foregoing verse the faithful do mutually encourage one another For in the Lord Jehovah is everlasting strength to wit for the protecting and prospering of those that trust in him See the Note Exod. 6.3 That which we render everlasting strength is in the Hebrew The rock of ages for which see the Note Deut. 32.4 Ver. 5. For he bringeth down them that dwell on high c. That is The mighty Potentates and Tyrants of the world that dwell in lofty Palaces and high-walled Cities or that are in state exalted far above others see the Note Chap. 24.21 And this is added also as a reason why the righteous that trust in God may expect to be delivered from the Oppression of their greatest enemies The lofty City he layeth it low that is He ruinates their strongest and best-defenced Cities He layeth it low even to the ground he bringeth it even to the dust see the Note Chap. 25.2 Ver. 6. The foot shall tread it down even the feet of the poor c. That is Even God's poor afflicted people shall subdue those their high fenced Cities under their power or by way of contempt shall trample upon them Ver. 7. The way of the just is uprightness c. That is The ways and courses of the faithful are in all conditions very just and upright Thou most upright dost weigh the path of the just that is Thou O Lord who art most upright thy self dost exactly know and consider the ways of just upright men whereby is implied Either 1. that God being most upright and therefore approving and liking the just and upright ways of his faithful servants doth accordingly assist and prosper them in their

rest upon God even against all opposition that may seem to threaten them in their way But see the Note also Psal 103.5 They shall run and not be weary and they shall walk and not faint that is Though the accomplishment of Gods Promises to them be never so long delayed and though they meet with never so much Discouragement yet resting confidently upon God they shall hold out to the end and couragiously run the Race that is set before them CHAP. XLI VERSE 1. KEep silence before me O islands c. So usually in the Scripture all Transmarine Countries are called See the Notes Gen. 10.5 and Psal 97.1 The scope of this Chapter is much the same with that in the foregoing Chapter to wit to make known to the Jews with what confidence they might expect that deliverance out of Babylon which God had before promised them and doth here again assure them of and so likewise that Redemption by Christ whereof that deliverance was a type and what little cause they had to fear that any power of that Heathen people or their Idol-gods should be able to disappoint God of doing that for his people which he had promised And thus still also by the way they are covertly forewarned to take heed that whilst they continued in Babylon they were not drawn away to their Idolatry Now accordingly here in the beginning of this Chapter God by the Prophet as is evident ver 4. challengeth all the Heathen Nations round about to enter into a fair and equal debate with him that when he had pleaded his cause and they had answered what they had to say for themselves it might be judged and determined whether God had not in all Ages done that for his people as they had often found to their cost which none of their Idol-gods were ever able to do and consequently whether there was not very just ground why his people should quietly expect the accomplishment of that which God had promised to do for them without fearing anything their Idol-gods could do to hinder him therein Keep silence before me O Islands to wit that you may hear what I shall say and let the people renew their strength that is Let them take courage and strengthen themselves with all the Arguments they can See the Note Chap. 40.31 Let them come near then let them speak that is Let them except what they can against what I say and say what they can for themselves and for their Idol-gods that cannot speak for themselves Let us come near together to Judgment that is Let us with fair and equal terms on both sides debate the matter that our Cause may be judged and determined And thus he gives the Jews to understand that the very Heathens might be convinced of the truth of that which he had now to say if they would seriously consider of it Ver. 2. Who raised up the righteous man from the east To wit Abraham whom God called out of Ur in Chaldea that lay Eastward of Judea raising his heart effectually to detest the Idolatry of the place where he lived and readily to obey Gods command for the leaving of his Country and Kindred to go to the Country whereto he would carry him and who is called here the righteous man because being justified by faith Gen. 15.6 he did afterward approve himself a truly righteous man by continuing constant in the Worship of the only true God and by the general Justice and Righteousness of his Conversation in all other regards called him to his foot that is To follow God whithersoever he would lead him not knowing at all whither it would be even as servants being bidden follow their Master though they know not whither he will carry them and being likewise afterwards ready to go to and fro as God was pleased to appoint him gave the Nations before him and made him rule over Kings to wit by vanquishing them See the Note before Chap. 40.10 he gave them as the dust to his sword and as driven stubble to his bow that is He did as easily rout and subdue them as dust or stubble is driven away or scattered by the wind And all this is spoken though more especially of Abraham with reference to that victory of his over the four Kings that had plundred Sodom see Gen. 14.14 yet inclusively also of his Posterity and of the many Kings whom they conquered and subdued and all this to shew with what assured confidence the Jews at present might rely upon their God and how little cause they had to fear the idolatrous Nations or their Idol-gods if they would consider what God had done for their father Abraham and so for his Posterity successively Who raised up the righteous man from the East c. as if he should have said who but the God of Abraham did this Or which of the Heathen gods ever did the like And therefore why should Abrahams Posterity question the deliverance promised them When he was in Chaldea God carried him safely through many dangers into the land of Canaan and did afterward do great things for his Posterity and now you are in bondage in Chaldea why may not God do the same for you I know well that many learned Expositors do understand this of Cyrus who say they was raised out of the East that is Persia that lay Eastward of Babylon and is stiled the righteous man c. because he did justly and faithfully what God would have done in executing vengeance upon the Babylonians and setting Gods people free and sending them home into their own Country And again others understand it of Christ the holy one and the just as he is called Act. 3.14 and who by the Gospel hath vanquished and subdued many Nations But the former Exposition concerning Abraham I conceive is far most probable only Christ may be included in Abraham of whose seed he came Ver. 3. He pursued them and passed safely c. That is Abraham pursued the Kings before mentioned with safety and success and without any considerable loss or damage to him or his followers Gen. 14.15 even by the way that he had not gone with his feet that is In remote Countries where he had never been and must needs therefore be unacquainted with their ways But in this also that which he did in his Posterity may also be included See the foregoing Note Ver. 4. Who hath wrought and done it c. To wit all before mentioned concerning Abraham and his Children successively in all Generations and with respect thereto therefore it follows calling the Generations from the beginning that is Who according to his eternal fore-knowledg and decree hath from the beginning of the World made and raised up the Nations of the World in their several Generations which the Apostle Rom. 4.17 expresseth thus and calleth those things which be not as if they were and hath ordered and disposed of them as he pleased and so amongst others the Posterity of