Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	effect_n	sin_n	5,950	5	6.1321	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49230	Vindiciæ Evangelii, or, A vindication of the Gospel, with the establishment of the law being a reply to Mr. Steven Geree's treatise entituled, The doctrine of the Antinomians confuted : wherein he pretends to charge divers dangerous doctrines on Dr. Crisp's sermons, as anti-evangelical and antinomical / by Robert Lancaster ...	Lancaster, Robert, b. 1603 or 4.	1694 (1694)	Wing L313; ESTC R5714	69,011	72

express himself what he meant by For and From sin if Mr. G. had not been willing to mistake that I may say no more Yea but saith Mr. G. for sin is nothing else but from sin Herein your Medicine for the Plague deceived you otherwise you might have observed that for sin notes sin to be the impulsive cause of the Affliction whereas from sin notes sin to be avoided to be the final cause of the Affliction And these are not all one The Learned Grotius De satisfactione Christi cap. 1. hath observed That as often as this phrase for sins is joyned to words of suffering it alwayes signifieth the impulsive cause Which is most true if only the difference of the Type and the Anti-type be observed and the impulsive cause accordingly distinguished For if you grant Socinus but that which Mr. G. here affirmeth That for sin is all one with from sin he will easily frustrate the satisfaction and expiation of Christ For if his dying for sin note nothing else but the final cause viz. That he might thereby teach us to avoid sin then Christ in regard of any Expiation of Sin hath utterly dyed in Vain Now concerning punishments and chastisements for sin whether they be incident to Believers or not Although Mr. G. by his slight and perfunctory passing it over hath not given occasion of any full and large discourse but have taken up the most trivial Arguments whereunto he cannot be ignorant That satisfactory Answers have been given unto which he hath said nothing at all for the satisfaction of the Reader I shall say a few things briefly 1. These words of Punishing and Chastizing for Sin can denote nothing else but the Meritorious and Impulsive cause namely That sin is the meriting cause and chastisements and punishments are the merited effects This Grotius whom I cited before hath fully evinced against Socinus whose words are these It cannot be shewn that these words ob peccata or propter peccata that is for sin especially where they are joyned to sufferings are ever taken otherwise in the Holy Scripture than in this signification of merit Where also he gives satisfaction to those Scriptures which were by Socinus cited to the contrary Now if any part of the just merit or desert of the sins of believers be notwithstanding the satisfactory sufferings of Christ laid upon believers to bear them in their own persons then it is most evidently apparent that Christ did not or did not sufficiently bear the full merit and desert of sin And that these sufferings being inflicted in a way and course of justice Christ hath not by his death fully satisfied the demands of Justice then which nothing can be said more dangerous and destructive to the very foundation of Christian faith Yet 2. I believe that sin as the impulsive cause and punishment or chastisement as the effect of sin may be considered two Wayes 1. In a Typical consideration 2. In a Moral I do not say that he did bear the whole Typical charge of sin pardon the expression I cannot meet with one more fit at this present for that were to make him the Type of himself That charge of sin was born wholly by the people of the old and typical Covenant both in their persons and administrations even until the very death of Christ wherein was exhibited the full Anti-type who only bore the sins of his people in the full merit and desert of them Morally or Really as Real is opposed to the Type For in the Death of Christ the Old Covenant with all its Types had an end and the New Testament or Covenant became in force Heb. 9.16 17. A Testament is of force after men are dead otherwise it is of no force at all whilst the Testator liveth But the Old Covenant did thereby decay wax old and vanish away Heb. 8.13 Yet as I said before several times and say it again that if it be possible the truth of what we hold might appear unto all men breaking through those many clouds of slander wherewith we have been and are encompassed I say that by the promise of the Messias or by the promised Messias they were all freely and perfectly before God justified they as we and we as they Act. 15.11 Christ bore the full Moral or Real charge of their sins in the same measure as he did ours Only I say with all approved Protestants that the Typical and Subservient Administration or Covenant did exceedingly darken this upon their spirits not to hinder the benefits of Christ that they should not so spiritually come upon them But only that the enjoyment should not be with that Lustre and Glory as they are set forth to be enjoyed in the New Testament whereunto therefore in some measure the Gospel is restrained and it is by way of glorious eminence styled the Kingdom of Heaven Even that administration of the Gospel of the grace of God here on earth Mat. 3.2 and 26.29 So then we say that as all Types ceased at the death of Christ so likewise did all Typical charging of sin therewith all cease 3. Albeit we acknowledg the same or rather more hard things to flesh and blood do usually befall the children of the New Testament then did those of the Old in regard of the sharpness whereof and the event also that they have in their conversation they are somtimes called chastisements or corrections or Rebukes Yet their great consolation is that it is not the good pleasure of God their well pleased and fully reconciled Father that they should in any way bear the desert and merit of there own sin charged upon them either typically as though the true Lamb of God which was to bear the sins of the world and take them away were not yet come or Really as though there were no Lamb of God at all for them that either had or ever would suffer for their sins So that their present sufferings be they never so smart yet are but trials and exercises of faith and therein pure testimonies of love not of Anger or of Punitive Justice to the spiritual eye which discerneth all things even as they are the dispensations not only of a Father but also of a well-pleased Father in and through his beloved Son Matt. 3.17 For although here below and to the eyes of flesh all things seem to be black cloudy and tempestuous yet the eye of faith mounts up above the clouds and there discerns the full serenity of Heaven notwithstanding the contrary appearances here below And if in the wayes of God herein towards us there seems to be some reference unto sin yet is it not to sin in its own nature as it is the transgression of Gods Law calling for justice from God in some way or other for so it was utterly purged and done away by the Death of Christ Heb 1.3 1 Joh. 3.5 But as they are grievances unto Gods people as they are a continual trouble and vexation unto

translated upon their surety For there is no Anger in the Effects but in reference to Sin as the cause Wheresoever there is a rupture in the House there the storm drives in So whilst the Elect stand as Sinners they stand liable to Judgment I do not say there was ever an actual or positive Execution of the VENGEANCE of GOD due for sin upon the Elect For in that regard they have obtained not only a Reprieve but a Discharge But as their sin was by imputation derived upon Christ so punishing Justice Anger or Wrath pursued him and from him received a full Satisfaction for whatsoever the Elect had committed and so in him ceased in reference unto them But seeing Imputation of sin may be considered two wayes so also may the Anger Wrath or Execution of Justice likewise be considered either in the Type or Antitype First in the Type thus all the people of God in the Old Testament did more or less in a typical way bare iniquity not only in their sacrifices but also in their own persons yet so as nothing of what the Antitype did be darkned or impaired Their Sacrifices usually and their Works sometimes are said to expiate or appease Wrath or Anger 2 Chron. 12.12 which is all one What did they herein any of Christs work of Satisfaction No they did only pre-figure it and according to the nature of their Covenant as Types bare and as Types take away the imputation of Sin according to that carnal administratation then in being For otherwise if a real taking away of sin by these should be asserted then the Apostles reason would not stand strong in force that it is impossible that the Blood of Bulls or Goats should take away sin Heb. 10.4 yet the same Apostle affirmeth that they Sanctified to the purifying of the flesh Heb. 9.13 so also we may by the same reason say that it is impossible that the imperfect and sinful works of man should take away sin Yet might they in themselves by vertue of their subservient covenant sanctifie to an outward purifying of the flesh and in their Typical relation shaddow out that perfect and everlasting Expiation which was to come by the Death of CHRIST Now whereas it might be Objected That Moses by Prayer is said to stand in the breach to turn away his wrath Psal 106.23 That Phineas by executing judgment staid the plague That Noah Daniel and Job should deliver their own Lives by their Righteousness Ezek. 14.14 with infinite other such Examples in the Old Testament which have these with such like effects attributed unto them without any express mention of their Typical nature or reference unto their Antitype Christ I Answer that herein consisteth a great part of the Veil of the Old Testament that it did but very darkly point out to the Messias So that Expiations and Attonements are to a carnal eye attributed to the very Ceremony there being seldom or never with the Type any express mention of the Antitype whereby the more carnal Jews terminated their thoughts in the ceremony or action done But the New Testament hath clearly revealed that the whole Paedagogy was but a shaddow under which the people of God of Old were shut up unto the Faith that should afterward be revealed Gal. 3.23 And that fundamental argument of the Alsufficiency of the death and satisfaction of Christ so fully prosecuted by the Apostle in the 7 8 9 10. Chapters of the Epistle to the Hebrews puts the matter beyond all Controversie That the Anger or Wrath of GOD could only be born Typically by the Children of the Old Testament seeing it could onely be born really by the Son of God But now Secondly As imputation of sin and thereby anger and wrath or execution of justice are considered in the Antitype so it is apparent that Christ did both really bare and take away all Anger due to the Elect for their sins as well of those that were before his time as of those that came after 1. He Bare all Anger First Because he bare all sin the cause or ground of this Anger Isa 53.5 1 Pet. 2.24 Secondly Because he bare all Punishments due to sin He was bruised for our Transgressions He suffered the Just for the Vnjust Thirdly It appears by the real effects in his sweating great drops of blood when no bodily Torment was upon him which is more than ever befel any man upon earth by the most extream torture but most eminently in that terrible hideous Out-cry wrung from him by the unconceivable weight of that wrath that lay upon him My God my God Why hast thou forsaken me 2. He took away all Anger And therefore it is said to be the Chastisement of our Peace which was upon him Isa 53.5 He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placamentum the appeasement of our sin 1 Joh. 2.1,2 By him we have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the attonement or reconciliation So that now to those that are in him there is no Anger but everlasting well-pleasedness and perfect favour established by a Covenant of Salt like that of Noah's without condition As I have sworn that the Waters of Noah shall no more go over the earth so have I sworn that I will not be angry with thee Isa 54.9 And that our sins and iniquities he will remember no more Heb. 8.12 Now to what Mr. G. hath Objected First For his Criticism that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth consuming wrath and the anger of an Enemy to destroy I Answer That his Observation will not hold for it is also used concerning the Anger of a Father or otherwise a Friend among men And David m●kes it Synonimous with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is most usually rendered Anger as Psal 6.1 Rebuke me not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thine anger whereunto is added after the usual exegetical manner of the Psalmists and Prophets Neither chasten me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy hot displeasure where the latter Phrase is of the same signification with the former And David deprecates both alike so Psal 90.7 where if there be any difference the greater matter viz. Consumption is attributed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latter viz. Trouble to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both are promiscuosly spoken of the Anger of a Friend and that of an Enemy It may be you will say that in this place is meant of the Anger of an Enemy I Answer That in God excepting that Typical Expression of Anger whereof I spake before there is no Anger at all in God towards a reconciled People such a one as he speaks of in the immediately foregoing words God hath no little Anger If his Anger be kindled but a little it is well with them that are out of the reach of it Blessed are all they that put their trust in him For who may stand in thy sight when once thou art angry Psal 76.7 Christ hath satisfied for the whole Anger little and great

unto us Eternal life and this Life is in his Son 1 Joh. 5.10,11 Here by unbelief it is apparent that not only the truth of God but also the sufficiency of that life laid up for us in his Son is questioned by him that chargeth Damnation upon himself Nay saith Mr. G. they do only question their own faith Surely he that questions his faith so as to charge Damnation upon himself questions the Author and Finisher of his Faith For how is he the Finisher of it if it fail even to Damnation He Questions the Virtue of the Death and Satisfaction of Christ whereby a faith that shall not fail is purchased Phil 1.29 He Questions the Power of God which is engaged to maintain our Faith even unto Salvation 1 Pet. 1.5 But that is unsufferable which Mr. G. hath vented in the foregoing words That they do more wrong to those poor souls in saying so than these do unto Christ. Is there any comparison between man and God Is the greatest injury that can be done unto man precisely in that consideration which is the case in hand seeing it is opposed unto the injury done to Christ comparable in heinousness to the least injury against Christ Surely as the least work of Christ by the dignity of the person is of more Worth and Merit than any than all the Works of the rest of the sons of Adam yea of Adam himself in his Innocency yea of the Angels in Heaven So questionless the injury done against Christ is by the same dignity of his person of a deeper stain and demerit as the School speak than the greatest injury that can be done to the best of the sons of men which are but worms Job 25.6 Yea all Nations in comparison of him are but as the neglected drop of a bucket but as a small dust in a ballance that hath no weight to turn the scale hither or thither yea less than nothing Esay 40.15,17 The Lord preserve his People from such undervaluing words or thoughts of the Lord our Righteousness Sect. 9. The Doctor Objecteth from the mouths of some That if there be no fear of Damnation then men may do what they list No saith the Dr. Christ is the guide of his people he takes as strict order to restrain and keep in the Spirit of a man as to Save him Here observe that that Slander which is frequent in Mr. G. and others namely That a man Believing in Christ may continue still in his Wickedness was alwayes far from his mouth and thoughts But saith Mr. G. may not a man suspect himself to be no True Believer when he cannot see that Christ hath taken such strict order as to restrain and keep his spirit from such sins I Answer no he may not adde Unbelief unto his other sins He ought to walk by Faith though he cannot by Sight 2 Cor. 5.7 He ought to remember That this is a faithful saying and worthy of all acceptation and therefore of his present acceptation that Jesus Christ came into the world to save sinners 1 Tim. 1.15 He ought to imitate David Wherefore should I fear in the day of evil when the iniquity of his heels compasseth him about Psal 49.5 He ought rather to give unto the Lord the glory of his Grace the glory of the Righteousness and Expiation of his SON Thou needest not fear saith Dr. Preston of Gods alsufficiency pag. 91. that thy disobedience if thou beest once within the covenant will cause the Lord to depart from thee that so thou shouldst charge Damnation upon thy self for he will not be unfaithful to thee though thou be weak in thy carriage to him For he keepeth covenant for ever He doth not suspend his promise of help upon our Disobedience That weighty saying of Luther is very considerable upon Gal. 5.2 When that great Dragon that old serpent the Devil who deceived the whole world and accuseth our brethren and in the presence of God day and night cometh and layeth to thy charge that thou hast not only done no good but hast also transgressed the Law of God say unto him Thou troublest me with the remembrance of my sins past thou puttest me also in mind that I have done no good But this is nothing to me For if either I trusted in mine own good deeds or distrusted because I have done none Christ should both wayes profit me nothing at all See also what the Holy Martyr Mr. Bradford answereth to this inference of Mr. G. in a Letter to Mrs. H. If we want this obedience and worthiness which he requireth should we doubt whether he be our Father Nay saith he that were to make our obedience and worthiness the cause and so to put Christ out of place for whose God is our Father But saith Mr. G. I do not say that any sin can cut off a true Believer from Christ or hinder his Salvation If this be true then may he not suspect the contrary which Mr. G. affirmed in the immediately foregoing words But saith he it must needs shake his hope and confidence and hinder his consolation What a thing doth de facto and what it ought to do de jure and of right are not all one And therefore this is not to the purpose We confess that all sins both original and actual great and small have this as their natural and continual effect that they wound the Conscience that they enfeeble the confidence that they damp the consolation of a Christian and so do as it were becloud the Heavens between us and the appeased face of God our Father which cloud is no otherwise dispelled but by the appearance of the Sun of Righteousness Faith ascending up even through the blackest cloud that is all darkness and no light and laying hold on the Propitiation But he tells us We are not of Davids spirit that are so little troubled for gross sins but can presently close with Christ upon such foul Falls Answer 1. Here Mr. G. goes beyond his knowledge No man knoweth the things of man but the spirit of man which is in him 1 Cor. 2.11 But the heart knoweth its own bitterness and a stranger doth not intermeddle with his jo●… Prov. 14.10 But 2. Suppose the Children of God having less light of the Redeemer were thereby more under the spirit of bondage unto fear than the Children of the New Testament are who have received the spirit of Adoption to cry Abba Father Rom. 8.15 we have the more cause to praise the Lord that hath reserved better things for us Heb. 11.40 than he did for many Prophets and Kings who have desired to see the things which we see and have not seen them and to hear the things which we hear and have not heard them Luke 10.24 to wit the full Revelation of the Mystery of the Gospel of Peace which in other Ages was not known as it is now in the time of the New Testament reavealed Eph. 3.5 I say if God hath