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	sin_n	wage_n	2,391	5	11.9240	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56405	A revindication set forth by William Parker, in the behalfe of Dr. Drayton deceased, and himself of the possibility of a total mortification of sin in this life: and, of the saints perfect obedience to the law of God: to be the orthodox Protestant doctrine, and no innovations (as they are falsly charged to be) of Dr. Drayton and W. Parker; in an illogicall vindication, wherein the necessity of sins remaining in the best saints as long as they live, and the impossibility of perfect obedience to the law of God, is ignorantly and perversly avouched to to [sic] be the orthodox Protestant doctrine; by one who subscribeth his name John Tendring. ...	Parker, William, fl. 1651-1658.	1658 (1658)	Wing P486A; ESTC R200724	221,023	288

himself and many others in this life saying 1 John 4.17 Herein is our love made perfect that we may have boldness in the day of judgment But saw first many thousand servants of God of every tribe sealed And after I beheld a great multitude which no man could number of all nations and kindreds and people tongues standing before the throne and before the lamb clothed with white robes and palms in their hands who came out of great tribulation here and had washed their robes and had made them white in the blood or spirit of the lamb Rev. 3.14 And the like spectacle he saw chap. 14.4 5. of men that follow the lamb wheresoever he goeth being redeemed from among men and made the first fruits unto God and the lamb and in their mouth was found no guile for they are without fault before the throne of God The eleventh Topick shall be the two parts of all practical truth in Christ of which before out of Ephes 4.20 24. But ye have not so learned Christ if so be ye have heard him and have been taught by him as the truth is in Jesus That ye put off concerning the former conversation the old man which is corrupting through the deceitful lusts and be ye renewed in the spirit of your minds and put you on the new man which is created after God in righteousness and holiness of truth The last Topick shall be the new Jerusalem that comes down from heaven which in its coming is called the Lord our righteousness from the presence of the holy Ghost or rather of the whole Trinity Jer. 33.15 16. At that day and at that time will I cause the branch of righteousness to grow up unto David and he shall execute judgment and righteousness in the land in those dayes Judah shall be saved and Jerusalem shall dwel safely and this is the name wherewith he shall be called The Lord our righteousness Which Jerusalem is promised to every overcomer of sin and Satan Rev. 3.12 as before and it is an estate to be had in this life as Mr. Brightman and most of the best interpreters among the the Protestants and Arrias Montanus among other Papists doth confess out of the clearness and evidence of the Text Rev. 21.23 And I John saw the holy city new Ierusasalem coming down from God out of heaven prepared as a bride adorned for her husband and I heard a great voice out of heaven saying behold the tabernacle of God is with men and he will dwell with them and they shall be his people and he shall be with them and be their God And at vers 9. God shall wipe away all tears from their eyes and there shall be no more death viz. spiritual death which is either sin or the wages of sin neither sorrow nor crying neither shall there be any more spiritual pain which being effects of sin are with their causes taken away before for the former things are passed away So our obedience to the law must go before as a preparative and a qualification hereunto Lev. 26.3 and 11.12 If you walk in my statutes and keep my commandements and do them then will I give you rain in due season c. and I will set my tabernacle among you and my soul shall not abhorre you and I will walk among you and I will be your God and you shall be my people See Ezek. 37.27 My tabernacle also shall be with them yea I will be their God and they shall be my people and Psal 128.1 5. Blessed is every one that feareth the Lord and walketh in his wayes and vers 5. The Lord shall bless thee out of Sion and thou shalt see the good of Jerusalem to wit the spiritual Jerusalem aforesaid all thy dayes Thus much of divine authority now for humane Justine Martyr in Resp ad Orthodoxos saith That which is possible to one man is possible to any as to saile by sea for even as the Scripture saith that certain of them who live under the law were unblamable in righteousness so it was possible unto all those who lived under the law to have been alike unblamable for Saint Luke the Evangelist saith of Zacharie and Elizabeth chap. 1.6 that they were both righteous before God walking in all the commandements justification or righteousness of the law blameless But what is the total righteousness of the law even to love God above thy self and thy neighbour as thy self which is not impossible unto those men which apply their will and desire thereunto Wherefore that saying By the works of the law shall no flesh be justified was not spoken or used by the Apostle because we cannot perform impossibilities but because we will not frame our selves to do things possible Origen in his ninth homil upon Joshuah saith Doth not that man seem unto the Worthies to be reckoned among women who saith I cannot observe or do that which is written And again in the same place he that saith I cannot fulfill them doth he not manifest himself worthy to be ranked among the feminine sort who can do nothing that is virile or like a man or worthy of that sex Cyprian serm de Baptis Christi Neither doth this written law in any thing differ from the natural but the rejection or refusal of evil and the election of good are so infixed into the rational soul from above that no man hath just cause in this behalf to complain because there is neither knowledge nor power wanting unto any man for the prosecution and performance of the same because we know what ought to be done and have power to effect what we know whereas if the precepts were impossible or invironed with so great difficulties or thy will therein so abstruse and hidden that the thing could not be understood which thy Highness or Majesty requireth of us albeit no man sins against his will yet he might many ways excuse his offence or sin unless the equity and moderation of that which is commanded and the clear knowledge of the truth and the distinction of things to be done or not done had been sufficiently provided for us by an intelligible authority and therewith the possibility facility and power had therein embraced each other Basil Magnus homil 3. It is impious to say that the precepts of Gods Spirit are impossible And in Psalm 119.155 he saith I knowing that thou beholdest me have not onely fulfilled thy commandements but I have done it also with a fervent mind Chrysost homil 19. in Heb. Christ commandeth nothing that is impossible in so much that many go beyond the commandements and homil 18. de poeniton And if it be demanded who ever did this he presently answers Saint Paul Saint Peter and even the whole chorus or quire of Saints and homil de poenitent 8. Do not in any wise accuse the Lord for he doth not command things that are impossible Hieron Symbol Apost Epist 17. We detest their blasphemy who affirms that

See Rom. 6.8 For if we be dead with him we believe that we shall live with him and chap. 8.13 and if children then heirs heirs of God and joynt-heirs with Christ if so be that we suffer with him that we may be also glorified with him See 2 Cor. 1.4 5 6. 2 Tim. 2.11 12. 1 Pet. 4.1 2 3. This condition of conformity to Christs sufferings whether inward of which the Vindicator and his party say nothing or outward upon the crosse is not once thought of though there is no other way left us in Christ to obtain salvation Mat. 16.24 25. Pag. 68. he tels us but falsly that the material cause of our justification actually considered is Jesus Christ No it is the person to be justified and the benefits which we have by Christ saith he are two especially First redemption Secondly propitiation But those two say we will prove but one in the end First for redemption saith he it is a word borrowed from the use of war and why not from other civil and judicial acts and it signifies freedom from captivity And thus Christ is our deliverance but how First from the wrath of God see his method he sets that in the first place which should come last because saith he he is our reconciliation And is not that a propitiation through faith in his blood Rom. 3.25 which blood say we is the promised spirit for and signified by blood in the old Testament and not the blood of his crosse as he and others dream see Heb. 9.14 and 10.39 and 13.20 21. 1 Pet. 1.18 19. 1 Joh. 1.7 9. Rev. 7.14 and 12.11 Secondly saith he we are freed from the tyranny and dominion of sin because that obeying from the heart the form of doctrine unto which we are delivered that is the Gospel of Christ we are made free from sin and are become the servants of Christ which is our righteousnesse Rom. 6.18 Is this obedience then our righteousnesse sure he means nothing lesse though he speaks truer herein then he is aware of But he will have Christs external obedience to be our righteousnesse and none other Thirdly we are freed saith he from the punishment of our sins because it s against justice the punishment should be inflicted when the sin is pardoned for sin being the cause of punishment it must needs follow that sublatâ causâ which he elsewhere saith cannot be taken away in this life the cause being defaced or rather removed the effect should be absolved But against this he saith it may be objected That the sins of the elect are pardoned and yet they are afflicted continually and as the Prophet saith Psalm 73.13 they are chastised every morning and therefore how can it be that he should for give the guilt of their sins and yet as the Prophet speaks Psalm 99.8 he should punish their inventions But there are no sins pardoned say we till they be wholly left Unto which said objection he answers That the miseries of men before the pardon of sin are the punishments of sin but the affliction of the Saints after the remission of their sin are not to be reputed penalties of Gods anger but exercises of his servants and arguments of his love for as many as I love I rebuke and chasten saith Christ Rev. 3.19 so also Heb. 12.5 and that for a double end First for our salvation that we should not be condemned with the world 1 Cor. 11.30 Secondly and subordinately for our sanctification that we may be made partakers of his holinesse But what difference is there between Gods holinesse and our positive salvation is not eternal life a participation in full of Gods holinesse Psalm 17 13. I shall be satisfied when I shall awake with thy likenesse But God punisheth those sins with temporal plagues in his servants for their humiliation and amendment and for a warning unto others which he pardoneth as to the world to come 2 Sam. 12.13 14. and before the pardon of sin men are chastised in love to their souls as well as afterwards Psalm 94.12 Pro. 3.11 12. and Heb. 12.6 7. As for Propitiation he tels us page 68 69. that it is a reconciling us to God through the blood to wit the blood of his Spirit and it is saith he the accomplishment of that which was signified by the Mercy-seat Exod. 30. But the Mercy-seat or Propitiatorie did represent Christ in the Spirit and in his second or spiritual coming in the power of his resurrection when the two tables of the Law are written upon our hearts and the face and aspect of God and the soul looks towards each other like the two Cherubims through Christ the everlasting propitiation and Priest And that which the Vindicator speaks there confirms it for first as God gave his oracles unto the Prophets he should have said unto the Priests also out of the Mercy-seat so he did yea doth reveal his will unto us his Priests and Ministers by Jesus Christ not without us only but especially within us 1 Joh. 2.27 Joh. 1.17 Secondly as God was said to dwell between the Cherubims which covered the Mercy-seat so in Christ the fulnesse of the Godhead dwelleth bodily or really Coloss 2.9 And thereby as God was made propitious and favourable unto his people to assist and bless them by the blood which the High-Priest sprinkled before the Mercy-seat so saith he he is pacified and reconciled unto us and procured to inrich us with spiritual blessings through the blood of Jesus Christ Coloss 1.18 Which is true of both bloods that of his Spirit and that of his cross yea of the blood of sin also which we must shed in conformity to the death and bloodshed of Christ But this last parallel is not apt but forced Again he saith the grounds of those benefits or the meritorious cause thereof is the most absolute and perfect obedience which our Saviour Christ performed unto his Father for our sakes and is to be considered first actively then passively first the active obedience of Christ is a most perfect performance of Gods Law even to the utmost tittle thereof touching which we must consider-first that although Christ as man fulfilled the Law for himself that in both natures he might be an holy High Priest to offer sacrifice unto God yet as mediator as God and man he became subject to the Law and did fully and perfectly execute the same for us But how doth he prove that for Christ saith he is not only our redemption by that ransome which he paid for our sins but he is also the perfection of the Law unto salvation most true but not in his sense unto every one that believeth And there he three things saith he that prove the necessity thereof to be performed for us what are they first the justice of God that will not justifie the wicked to wit while they remain such in deed and will Prov. 17.15 but such as are just and righteous either by a proper

Lord Jesus Christ So was also Peters charge to all the Saints 2 Pet. 3.14 Wherefore beloved seing ye looke for such things be diligent that ye may be found of him in peace without spot and blameless That in our best works done by the contribution and concurrence of our own faculties such a perverseness doth adhere and such stubborness of ours is superinduced that God may justly charge us for defiling his grace But this is most absurdly spoken for his grace cannot be defiled and as for the evil which we mixe with them if it may turn away his eyes from his own gifts in us why doth the Lord say then Psal 32.2 that there are some in whose spirit is no guile and Psal 119.1 Blessed are the undefiled in the way and Mat. 5.8 Blessed are the pure in the heart if no such people can be found That our lust is the father of sin and the Adulterer for temptation is the father and our desire delight and consent is the mother That we may see this sin in our children before they have hair or tooth shewing it self to wit vanity pride frowardness self-love and revenge and the like for which he voucheth the words of Augustine saying I have seen a sucking infant that was not able to articulate a word look with a countenance pale with envy upon his fellow-suckling that shared with him in the same milk But what will he say to those children that are born with hair and teeth as some have been in our age or what vanity or pride hath he seen in children where the child of a Prince will consort with the brat of a beggar of his own age or what frowardness which sickness or pain hath not caused or what self-love and anger but what is planted by God in every living animal Wherefore Augustine's reason is truly childish and contrary to the Apostles words but in maliciousness or naughtiness be ye children 1 Cor. 14.20 There and pag. 9. he brings in Augustine crying out Ubi Domine quando Domine wherever was the place O Lord when ever was the time O Lord that I have been an innocent creature To this I answer when he was first created Eccles 7.29 Lo this have I found that God made man righteous before he went to be baptized Quid festinat innocens aetas ad peccatorum remissionem saith Tertullian lib. de bapt and before the Devil even by the Law and word of God abused him and led him into errour and had made him wise in his own eyes and holy or righteous with his own chosen wayes as Paul speaks of himself in the like case Rom. 7.9 For I was alive without the Law once but when the commandement came sin lived and I dyed How came that to pass vers 11. for sin taking occasion by the commandement deceived me that is made me self-wise self-holy self-righteous and by it slew me Doth not Augustine himself as well as others call those infants whom Herod slew about Bethlehem Innocents lib. 3. de lib. arbit Further he saith pag. 19. That this sin breaks forth unexpectedly witness Hazael 2 Kin. 8.13 But what is thy servant a dog that he should do this great thing But was this original sin that thus breaks out surely then he might have discovered in himself some inclinations thereunto long before and then he needed not so much to have wondred at it now May not proud and wicked and obstinate men be given up to heinous and inhumane sins brought upon them by Satans temptations into whose hands they are delivered for their former rebellions and incorrigibleness See Rom. 1.28 29 30. And even as they did not like to retain God in their knowledge so God gave them up to a reprobate mind to do those things which are not convenient being filled with all unrighteousness fornication wickedness covetousness maliciousness full of envy murder debate He saith also Witness Peter Matth. 26.33 35. Why what did Peter but discover a great deal of good will to Christ when he had as yet attained very little power to withstand so great a temptation as did lie in the fear of death or some other great damage yet both he and all his Fellow-Apostles were then alwayes ignorant and weak But he goes on and saith Who would have expected or feared Adultery from such a man as David after so much communion with God or impatience from Jeremiah after such revelations from God or Idolatrie from Solomon after so much wisdome from God or fretfulness or frowardness of spirit from Jonah after such deliverance from God or fearfulness in Abraham after so much protection from God or cursing from Job after so much patience and experience from God yea by the Vindicators doctrine we might have expected all these and all other sins from any of these because he saith that every man by original sin derived from Adam and which is not wholly to be subdued in this life hath the seeds of all sins in him But what if they had been as innocent as Adam before his fall might they not have been tempted as he was and overcome likewise for want of close depending upon God yet behold how this Champion of corruption to maintain his false doctrine doth falsly and reproachfully charge some of the most eminent Saints with sin where the Lord himself doth not for Job and Jeremy might and did curse their nativity in sin and not their first birth as some of the best Expositors speak and that without sin yea with a great deal of piety towards God Nor are the Prophets charged with impatience by the Lord himself but commended as a pattern of patience to us Jam. 5.10 and Abrahams concealing of his wife if he failed therein which may justly be questioned it is not so bad as to leave his wife and child twelve or thirteen years together nor did he use lying or speaking of falshood to help himself as this false son of Abraham doth Howbeit he concludes with a good prayer wishing that we may all learn to know our selves to which we say Amen But whereas each of the eleven Apostles said Master is it I this clearly proves not that they suspected themselves as he would have it but that they were not conscious to themselves of any such wicked intention or inclination Therefore his paraphrase here is rather humanum commentum then a comment upon that Text nor do all these instances prove any thing but that men are liable at leastwise for a time to all manner of temptations and that some in their infancy of grace may through humane infirmity be overcome by that temptation which when they grow strong in Christ they can easily by his grace and help overcome afterwards as Peter did his fear of death for Christs cause when he suffered martyrdome for him but this proves not that we must be alwayes babes and like reeds shaken with every wind of temptation yet should our former weakness and falings teach us