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	see_v	2,875	5	3.5208	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94353	Elijah's mantle: or, The remaines of that late worthy and faithful servant of Jesus Christ, Mr. John Tillinghast. Viz. I. The conformity of a saint to the will of God. On Act. 21.14. II. The will of God and Christ concerning sinners. On Gal. 1.4. III. No condemnation to them that are in Christ Jesus. On Rom. 8.1. IV. Christs love to his owne. On Joh. 13.1. V. True gospel humiliation. On Zach. 12.10. VI. The most effectual means to kill and subdue sin. On 1 Joh. 2.2 VII. The advocateship of Jesus Christ, a great ground of saints comfort and support under sins and infirmities. On 1 Joh. 2.2. VIII. The only way for saints to be delivered from the errors and evils of the times. On 1 Tim. 6.11. IX. Of the Old Covenant, from Gal. 4.30. being so farre as the author had proceeded, in a treatise of the two covenants, before his death. Published by his owne notes.	Tillinghast, John, 1604-1655.; Manning, John, d. 1694.	1658 (1658)	Wing T1172; Thomason E1557_1; ESTC R203796	263,858	498

passed for the poor sinner it is definitive there can bee no alteration of it nor appeal from it because it is the sentence of the highest Judicature a sentence passed in the highest Court which no subordinate power can change or alter Hence likewise in this respect Jesus Christ is of all other Advocates the most useful because hee pleads in such a place where if hee do procure by his mediation an act to bee but once passed in the behalf of the poor sinner whose cause hee pleads there can never bee any repealing of that act but it remains like the Laws of the Medes and Persians irreversible In our Courts of Law a man may have a sentence passed for him to day and against him to morrow and one Court repeals what another enacts yea the Laws and Ordinances of the superior Courts are subject to mutation and alteration but now Christ pleads as an Advocate in such a Court where every Law is binding for ever sentences passed are unalterable O poor sinner if through the mediation of Christ thou hast an acquittance given thee of all thy sins and debts thou owest God it is unalterable If a grant of any favour it is unalterable If a right or title to any inheritance afterwards to bee injoyed it is unalterable What poor sinner is there that would not now run to Christ as an Advocate for the pardon of his sins grace heaven c. which if once granted to him shall bee his surely unchangeably for ever even for ever 2 Hee is an Advocate that is gifted and qualified for the worke Many times a just and righteous cause suffers through the weakness of him that hath the mannaging of it But now Christ is an able Advocate a gifted Advocate one fit for the work See Isa 42.1 2 3 4. Behold my servant whom I uphold mine Elect in whom my soul delighteth I have put my Spirit upon him hee shall bring forth judgement to the Gentiles Hee shall not cry nor lift up nor cause his voyce to bee heard in the streets A bruised reed shall hee not breake and the smoaking flax shall hee not quench Hee shall bring judgement unto truth Hee shall not faile nor bee discouraged till he have set judgement in the earth See how God hath fitted him God upholds him puts his Spirit on him c. But there are two things in a more especial manner which speak his fitness and qualification as to the work 1 Hee shall mannage all his causes very tenderly and so as hee will bee sure they shall not bee the worse by his taking them in hand vers 3. If it bee a poor bruised cause which will hardly hold together hee will bee sure so to mannage it as that it shall not bee broken If it bee a pitions cause that hath abundance of evill in it but a very little that can bee said for it to make it good hee will bee sure hee will not let that little bee lost 2 Hee will bee undaunted notwithstanding all the opposition hee meets with and all the flaws hee findes in the cause hee pleads and never give over till the judgement goes of his side and hence Matth. 12.20 A bruised reed shall hee not breake and smoaking flax shall hee not quench till hee send forth judgement unto victory What is here read truth is there victory noting that whatsoever difficulties or discouragements hee meets with hee will not bee daunted nor give over till hee hath gotten victory in judgement obtained to have the sentence passed on the sinners side bee the cause ever so poor or tottered or bruised that hee pleads Many times when an Attorney or Councellor resolving to bee just sees the cause so ill that hee thinks hee shall make nothing of it hee is discouraged and will not undertake it But now Christ will not bee daunted nor discouraged at the oppositions and discouragements hee meets with but will proceed till hee hath gotten victory in judgement 3 Hee is an Advocate that hath a lawfull call to the Bar. In our Common and Civill Law there are degrees of Lawyers wee have our students at Law our Councellors and Serjeants and sometimes it so falls out that a studient of the Law is better able to plead the Clients cause than a Serjeant yet because hee hath not his degree upon him hee is not called to the Bar and so being not called to the Bar hee cannot plead Sometimes perhaps such a one stands by and hee sees a poor mans cause through the weakness of him that mannageth it go to the wall and hee could help him and would willingly do it but now because hee hath not a call to plead at the Bar hee may not Now Jesus Christ is such an Advocate which is not only gifted and able but hath also a lawful call to the Barre to plead Heb. 5.4 5 6 10. And no man taketh this honour unto himself but he that is called of God as was Aaron so also Christ glorified not himself to bee made an High Priest but he that said unto him Thou art my Son to day have I begotten thee as he saith also in another place Thou art a Priest for ever after the order of Melchisedeck vers 10. Called of God an High Priest after the order of Melchisedeck God called him out to the work he is Christ i. e. anoynted to it yea he is alone called to it there is no other joyned with him as Co-partner with him in this Office which makes his call to the Barre of Gods Justice to plead there in the behalf of poor Sinners so much the greater because the Cause it self of poor Sinners must wholly faile if hee doe not undertake the mannaging of it 4 He is a faithful Advocate Advocates among men are unfaithful oftentimes the poor Clients cause oftentimes perisheth not so much from the unskilfulnesse or weaknesse as the unfaithfulnesse of him whom hee entrusts it with But now Christ is a faithful Advocate and therefore in the text as he is called an Advocate so he is also called the Righteous And so Heb. 2. he is said to bee a faithful High Priest hee is such an Advocate as will not deceive his poor Clients Thou mayest O poor Soul trust thy Cause with Christ he will not deceive thee it is a great jealousie many times a poor man hath and perhaps from ground enough that his Lawyer deceives him Put thy case over to Christ thou shalt be freed of this jealousie 5 He is an Advocate that hath the Law and Justice on his side Many times a good Advocate loseth his Cause because the Law is against him and it would be injustice should he carry it Law and Justice are above the Lawyer But now Christ is such an Advocate as hath Law and Justice for him they are both of his side here the Lawyer if I may so speak is above the Law and here it is Law because the Lawyer saies it in others the Lawyer

Therefore the latter is truth also Arg. 11. If the substance of those things which are required in the Moral law are either commanded in the Gospel or promised to Gospel-times then doth the Law remaine a rule to Saints even in Gospel times But the first is true To give particular instance Doth the Law in the general require of us to love God with all our heart soul might strength and our Neighbour as our selves And doth not the Gospel every where command these things Come to the first Table Doth the first Commandement require of us to love serve obey one God and the true God Doth not the Gospel require this Doth the second Commandement require of us that wee should worship God in his own way forbidding all false Idol-worship Doth not the Gospel also do this 1 Cor. 10.20 21. 2 Cor. 6.14 15 16 17. Doth the third Commandement require sanctification of Gods Name and doth not the Gospel even this also Jam. 5.12 Doth the fourth Commandement injoyn us to keep holy the Sabbath and is not this promised to Gospel-times yea the purest times of the Gospel Eze. 44.24 and I take it for this reason the Command of the Sabbath is mentioned both in the Moral the Ceremonial and Judicial law in the Judicial law to teach us that the keeping holy one day of seven is natural in the Moral to teach us it is Moral in the Ceremonial to let us see that it is Evangelical the Ceremonial law being but the Gospel in Types and Figures Come to the second Table Doth the fifth Commandement require obedience to Superiours And have wee not the very words of it Eph. 6.2 And as for the other five wee have them all summed up together Rom. 13.9 Therefore must the Law bee a rule in Gospel-times Arg. 12. If the Moral law in the substance thereof is no other than the Law of nature then is it a rule in Gospel-times for it would bee absurd to say the Gospel sets us at liberty from the Law of nature so as that it is no sin to violate the Law of nature either by neglecting what it teacheth to do or acting what it teacheth to abhor But the antecedent is true Rom. 2.14 15. The Gentiles doing by the light of nature the things contained in the Law doth prove this that the very things of the Law are in nature the Moral law being as a written external copy of the Law of nature Therefore the consequent Arg. 13. If it bee sin in a beleever under the Gospel to do contrary to what the Moral law requires then is the Moral law a rule to him For where there is no Law there is no transgression Rom. 4.15 But who in his right wits would not say that put case a beleever should commit Idolatry blaspheme God prophane the Sabbath bee a Murderer Theese Adulterer c. that hee doth not sin if hee sin hee transgresseth a Rule and it so then the Moral Law which forbids these things is a rule to him Arg. last If Saints in Gospel-times are commanded in an especial manner to remember the Moral law then is it a rule to such in Gospel-times But the antecedent is true Mal. 4.4 why after the rising of the Sun of righteousness and Saints thriving and flourishing under his bright and warme beams are wee commanded to remember the law of Moses but to shew that that very same Moral law which was once given forth by the hand of Moses was to remain a rule to Saints even in the purest and brightest Gospel-times The conclusion is That the Moral law or the Law of the Ten Commandements doth still remaine as a rule to Saints in Gospel-times Hence it follows that by abolishing the Moral law as Hagars rule the rule of the Old Covenant we have not abolished it as a rule nor lost any iota of the substance of the Moral law but rather confirmed the whole in Sarahs the New Covenants hands In a word the summe of my Discourse hitherto about the Moral law amounts to this viz. That the Moral law is now by Christ the great King and Law-giver of his people transplanted from a more barren into a more fruitful soyle from an Old Covenant into a New and better Covenant which Covenant because it is everlasting therefor the Law being now therein is become permanent and everlasting also Yea to the end that the Law might be stable and continue for ever it was therefore necessary it should bee transplanted hither the Covenant in which it was before being as the Apostle tells us decayed and waxen old yea ready to vanish away Heb. 8. last So that wee may truly say with the Apostle Do wee make void the Law through faith God for bid nay we establish the Law 3 Hence wee may learn That the very same worke or duty for the substance or matter of it done by one may bee a Legal worke done by another an Evangelical The difference betwixt Legal and Evangelical works is not a material but a formal difference Hagars children keep the same Law and do the same works for substance that Sarahs do Hagar holds forth the Moral law to her children and saith this is my rule obey it Sarah likewise holds it forth to her children saying And this is my rule obey it So that there is no difference betwixt the seed of Hagar and Sarah as to the substance or matter of that rule they walk by for both have materially one and the same rule proposed to them and both strive and indeavor a conformity to that rule yet the action of the one is but a Legal worke the action of the other an Evangelical The reason of this difference lyes in what hath been formerly said Hagar proposeth her rule to those that are her seed as a bare rule telling them onely what is their duty and pressing them to the doing hereof by severe Threats on the one hand in case they bee found defective but in a tittle and alluring promises of reward on the other in case they prove obedient in all things to her commands but gives them no strength to walk up to that rule so as that they may either escape the evill of the threat or obtaine the good of the promise Hence Hagars Children in case they could perfectly obey yet their obedience could bee no more but a pure legal obedience that is obedience springing from themselves as the efficient cause and motive terminating in themselves as their ultimate end or to speak more plainly obedience done in and by their owne strength to and for their owne benefit either to avoyd some evil feared or procure some good desired which is properly pure legal obedience when what a man doth hee doth by himself and to himself But now Sarah though shee propose the same rule to her seed yet in a different way or manner for together with the rule shee giveth to her Children strength to keep it cutting off withall from this rule the