Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	good_a	know_v	2,974	5	4.2147	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88953	Israel's redemption redeemed. Or, The Jewes generall and miraculous conversion to the faith of the Gospel: and returne into their owne land: and our Saviours personall reigne on Earth, cleerly proved out of many plaine prophecies of the Old and New Testaments. And the chiefe arguments that can be alledged against these truths, fully answered: of purpose to satisfie all gainsayers; and in particular Mr. Alexander Petrie, Minister of the Scottish Church in Roterdam. / By Robert Maton, the author of Israel's redemption. Divided into two parts, whereof the first concernes the Jewes restauration into a visible kingdome in Judea: and the second, our Saviours visible reigne over them, and all other nations at his nextappearing [sic]. Whereunto are annexed the authors reasons, for the literall and proper sense of the plagues contain'd under the trumpets and vialls.	Maton, Robert, 1607-1653?	1646 (1646)	Wing M1295; Thomason E367_1; ESTC R201265	319,991	370

elect onely be gathered together and the rest left behinde seeing that great Assist it to be h●ld chiefly for the condemnation of ungodly men Mr. Petrie's Answer 1. Here is nothing to prove the Monarchy of the Jewes 2. The two Evangelists speake there of the gathering of the Elect and taking them up as also 1 Cor. 15.23 yet they speake not exclusively as if the ung●dly shall not be judged nor raised but they speake of separation and ●hereby of taking the elect into the ●are and heavens whereas the wicked shall not be taken up but left on the earth and be condemned and sent to hell Matth. 13.40 41. and it followeth ver 43. Then sh●ll the righteous shine forth c. The particle then shewes that the w●ck●● sh●ll b●●ast into the furn●●e of fire as soone if not sooner as the righteous shall shine in the Kingdome of the Father 3. If the righteous shall be taken up and the ungodly left on the earth that is the one taken away from the earth and the wicked left on the earth then the godly shall not have earthly do●inion 4. If Christ at his comming shall hold that great assise chie●ly for condemnation of the wicked how then shall the godly be quickned and the wicked be left in their graves after them for the space of a 1000 yeares These things cannot agree Reply 1. Here is nothing you say to prove the Monarchy of the Jewes But here is something we say for the confirmation of our Sav●ours reigne on earth which is all one 2. The Evangelists speake here onely of the gathering of the elect to meete Christ at his comming and not at all of the raising and judging of the ungodly because that is not to be done at the beginning but at the end of his reigne And then it is that the whole number of the elect and of the reprobate shall be separated one company on his right hand and the other on his left and not one part caught up to the aire and the other left on the earth And we confesse that the casting of the wicked into hell mentioned in that parable Matth. 13.42 shall be at the entrance of the time in which the righteous shall shine forth as the Sun in the Kingdome of their Father But we deny that this casting of the wicked into hell is meant of their casting in after their resurrection when they shall all at once receive the sentence of d●mnation from Christ himselfe For first it is not said here that they shall be gathered together before Christ as it is said Matth. 25.32 c. But that the Angels shall gather them out of Christs Kingdome and cast them into a furnace of fire that is shall destroy them in every place over the world where they then are and cast their soules into hell as is intimated by the binding of the tares in bundles to burne them That is as they finde them here and there in the field And secondly it is said that they shall be gathered out of Christs Kingdome and cast into bell that is shall be taken away from the place where and from among the men over whom Christ shall then reigne And therefore this gathering of the wicked i● to be at the beginning of Christs Kingdome and before their last judgement and not at the end of Christs Kingdome when they shall be fetcht out of hell againe to receive their last judgement And that the foresaid judgement is meant of a temporall destruction on all obstinate sinners that are living at Christs comming and not of the eternall destruction of their bodies and soules together at the last resurrection it is evident also from Rev. 20.9 where it is revealed that all the ungodly that are to oppose the Saints at the end of the thousand yeares reigne shall be devoured by fire from heaven before the last resurrection so that there shall be none of them living on the earth when they are to be gathered before Christ at the last judgement and consequently that gathering of them cannot be the same with this gathering of them when they shall be on the earth Matth. 13. And so by the Kingdome of their Father mentioned ver 43. must needes be meant the Kingdome of Christ spoken of ver 41. which in called the Kingdome of their Father because Christ with whom these Saints shall reigne shall receive it of God who is both his and their Father 3. The righteous shall be caught up to meete Christ and to come along with him to the earth And not to stay with him in the aire or to be carried up to heaven from thence as hath been shewed already more then once And therefore this is but a trifling argument 4. This argument is a supposition of that which we deny For it is our argument against you That seeing the elect onely shall be raised and gathered together at Christs comming and the ungodly which are left in their graves and that the mischievous ungodly which are living shall be left also to perish extraordinarily as it is Matth. 13.41 42. and the rest to be eye-witnesses of Gods wonders at that time and to become converts by it as it is Isai 66.19 20. Joel 2.32 Zech. 14.16 Rev. 11.13 and in other places Therefore the last judgement the great Assise which is to be held chiefly for the condemnation of ungodly men cannot be at or presently after Christs comming but shall be at the end of his reigne And so this part of your answer is a meere perverting of my words which agree so well in themselves and with the word of God that you had nought to say against that which they prove and therefore you fallaciously make them to grant what they doe indeed disprove Israel's Redemption Who doubtlesse are not to be left that the evill Angels may fetch them for they shall be partakers with them of that judgement and therefore will be as unwilling to app●are before that barre as they Neither is it likely that they shall be left because the good Angels cannot at once assemble them to the place of judgement and the elect to meet the Lord in the aire if these things were to be done at the same particular time And therefore as I suppose they shall be left either to perish in that generall destruction which shall come upon all Nations that fight against the Jewes whom our Saviour shall then redeeme or to be eye-witnesses of Gods wonders in all countries at that time Mr. Petrie's Answer What can either good or evill Angels doe without the Lords Authority and what can they not doe when he willeth but certainely the wicked shall both be witnesses of Gods wonders and likewise perish in that generall destruction that cause of their condemnation is touched before Reply We know that neither the good nor bad Angels can doe any thing without the Lords Authority but what is this to the force of my words which consists in this that

meant is nothing to the purpose and wee have answered you in that already more then wee need have done unlesse you had named plainly what other Kingdom they spake of and stood to that onely 2. What you give with one hand you plucke backe with the other In the former part of this answer you say that it was likely the Apostles understood of the true Kingdom of Israel as Christ did and yet here you tell us that it was not unlikely that before Christ's ascension they might be miscaried with that opinion of the Jewish Monarchy What and yet when they askt the Question understand it too of the true Kingdom of Israel which you by opposing this part of your answer to the former doe take to be a different Kingdom from this surely it is a plaine contradiction for they could not understand it both waies at the same time And therefore impossible it was that they could and could not meane an earthly Kingdom when they askt the Question But Romae Tibur amas veniosus Tibure Romain you say and unsay because you know not what to say And as for the instance you bring to confirme this part of your answer to wit the Apostles not beleeving for a time the calling of the Gentiles it hath been already shewed to be false And if by the words as Christ did in the former part of this answer you meane his reply to the theife which you have quoted before it hath been shewed already too that it could not be meant of this Kingdom but if by these words you meane otherwise you should have told us what it was Israel's Redemption A second reason which makes me disi ast the censure here cast on our Apostles is because our Saviour's answer is alledged as a sufficient ground tor it whereas it will appeare even to a weake judgement that by his answer the Apostles opinion is as much established as their curiosity is reprehended for they askt whether he would at that time restore againe the Kingdom to Israel To which he answered It is not for you to know the times and the seasons which the Father hath put in his owne power As if he should have said it is enough for you to know that such a thing shal be done and by whom but as for the time when it shall be done this the Father hath put in his owne power and therefore ought not to be enquired of by you nor to be reveal'd by me This is the whole meaning of the reply and now give you your verdict whether you finde the Apostles hereby condemned for holding of an untruth or rather for an over curious affection to acquaint themselves with the very day in which they should behold the glorious accomplishment of so great a blessing Mr. Petrie's Answer This cause is a mistaking as if the Question were granted for albeit they did meane so yet Christ's words have nothing of that point but ●nely taxeth the disciples of their curiosity and therefore the paraphrase following in this reason is vaine Reply This cause is no mistaking for the Question must needs be granted and that even because Christ's words have nothing expressely of that point unlesse you will be so irreverent as to think that Christ who reprehended them onely for a curious desire to know when this thing should be would not much rather have reprehended them for misunderstanding of the thing it selfe if it should not have been Yea doubtlesse if it should not have been he could not have said It is not for you to know the times and the seasons Seeing that which shall never be can have no time nor season And thus while you grant that Christ did reprehend their curiosity in seeking to know the time when Israel should be restor'd and yet deny that he did therein grant Israel should be restor'd you make him say that there should be a time for that which should never be and so in effect put the ly upon him So much have you over-shot your selfe in denying that the subject in the Question is granted because our Saviour doth expresly say nothing of it And besides if the Question be an untruth and so nothing meant by it then what doth our Saviour's answer meane doth that meane nothing likewise you will not say it for you tell us that it taxed their curiosity and therefore surely it meant something for an answer that meanes nothing doth taxe nothing And therfore also the Apostles meant something that was true for that knowledge is not curious which thinks it knows something when it knows nothing or which knows the truth but that which would know more then it ought to know touching some truths And thus it appears that the paraphrase in this reason which you have cunningly conceal'd from the readers sight is not vaine but valid Israel's Redemption Another reason which makes for our Apostles is the answer our Saviour gave the sonnes of Zebedee when they besought him that one might sit on his right hand and the other on his left in his Kingdom or as Saint Marke paraphraseth it Mat. 20.21 22. ch 10.37 in his glory ye know not said he what ye aske this reproofe you will grant goes neerer to the quicke then that before used to the Apostles and yet if you marke what follows you shal find that the matter of their petition is allow'd of and onely the motives thereof condemned to wit their ambition in seeking the highest roome and their unadvisednesse in supposing that Christ could then give that to any which none could have but they for whom it was from all eternity prepared of his Father And therfore seeing this is all Mat. 20.23 that these two were rebuk't for by such a sharpe reply how can wee mistrust that more then this should be included in a milder answer Mr. Petrie's Answer 1. These two spake of Christ's Kingdom in his glory and therefore we may justly thinke that they meaned of his greatest glory or of his Kingdom of Heaven and not of an earthly Kingdom 2. If Christ in his answer had spoken of an earthly Kingdom how was it not in his power to choose his Princes in that Kingdom and seeing they we●● only taxed for their ambition and unadvisednesse concerning the glorio as Kingdom of Christ and the Apostles were taxed for their curiosity concerning the particular time of that Kingdom how shall we mistrust that they understood any other Kinngdom Reply 1. Not this reason nor any other was brought to shew what Kingdom the Apostles meant which interpreters grant to be an earthly Kingdom but to shew they did not thinke amisse in looking for such a Kingdom which is that that interpreters doe accuse them of and that because our Saviour gave them such an answer from which answer my foregoing reason doth shew that no such harsh conclusion doth arise seeing the Apostles are not excepted against by our Saviour for not rightly understanding that about which they