Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	father_n	ghost_n	holy_a	5,369	5	5.6194	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41355	The marrow of modern divinity touching both the covenant of works, and the covenant of grace, with their use and end, both in the time of the Old Testament, and in the time of the New : wherein every one may cleerly see how far forth he bringeth the law into the case of justification, and so deserverh the name of legalist : and how far forth he rejecteth the law, in the case of sanctification, and so deserveth the name of Antinomist : with the middle path between them both, which by Iesus Christ leadeth to eternall life : in a dialogue, betwixt Evangelista, a minister of the Gospel, Nomista, a legalist, Antinomista, an Antinomian, and Neophytus, a young Christian / by the author, E.F. ; before the which there is prefixed the commendatory epistles of divers divines of great esteem in the citie of London ; whereunto is also added, the substance of a	Fisher, Edward, fl. 1627-1655.; Hamilton, Patrick, 1504?-1528. Patricks places.	1646 (1646)	Wing F997; ESTC R1839	130,516	286

a God as this such a Christ as this ô this will melt your heart and cause your eyes to drop down the tears of godly sorrow yea this will constrain in you to goe unto your Father and humbly to confesse your sins with the prodigall and beseech him to shew mercie for the Lords sake with Daniel and yet not out of a conceit that till your sin be pardoned you are lyable to be condemned for it for that is the penalty of the law of works which you are not now under but rather out of a true perswasion that till it be pardoned your Father is displeased with you for it yea and will whip and scourge you for it for that is the penalty of the Law of Christ which you are now under yea and this will also constrain you to loath your selfe in your owne sight for your iniquities yea not onely to loath your selfe for them but also to leave them saying with Ephraim what have I to doe any more with Idols and to cast them away as a menstrous cloth saying unto them get yee hence and thus will the goodnesse of God being apprehended by faith lead you to repentance Thirdly If after you have thus sinned either through weaknesse of faith or want of exercising it yee either doe not thus at all or not so effectually as you should and so your loving and wise Father see cause to give you some unpleasant potion to bring your sins to remembrance as he did Josephs brethrens Gen 42.21 and as was the saying of the widow of Zarephath 1 King 17.18 and to purge it and take it away as is the phrase of the Holy Ghost Isai. 27.9 and to make you partaker of his holinesse as the Apostles phrase is Heb. 12.10 Then I beseech you beware you conceit not that your afflictions are penall proceeding from hatred or vindictive justice and so as payments and satisfaction for sins for that is the penalty of the Covenant of works the which you are now delivered from But rather be perswaded as the truth is that they proceed from Gods fatherly love and so as medicinall to heale and cure you of your sins and so to make you more obedient and subject to the Law of Christ under which you now are for afflictions through Gods blessing are made speciall means to purge out that sinfull corruption which is still in the nature of believers and therefore are they in Scripture most aptly compared to medicines for so they are indeed to all Gods children most soveraign medicines to cure all their spirituall diseases and indeed we have all of us great need hereof for sayth Luther we are not yet perfectly righteous for whilst we remain in this life sin dwelleth still in the flesh and this remnant of sinne God purgeth wherefore when GOD hath remitted sinnes and received a man into the bosome of grace then doth hee lay on him all kinde of afflictions and doth scoure and renew him from day to day and to this purpose Tindall truly sayth If wee looke on the flesh and into the law there is no man so perfect that is not found a sinner nor no man so pure that hath not need to be purged Now if you thus conceive of your afflictions you will accept of them and you will with Ephraim say unto the Lord Thou hast chastised me and I was chastised as a Bullocke unaccustomed to the yoke turn thou me and I shall be turned thou art the Lord my God surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed yea even confounded because I did beare the reproch of my youth yea and then will you also say with David Blessed is the man whom thou chastisest ô Lord and teachest him out of the Law and thus you see I have endevoured to give you a satisfying answer to your question Neo. And truly Sir you have done it very fully the Lord enable me to practise according to your direction Nom. Sir in this your answer to his question you have also answerd me and given me full satisfaction in divers points about which my friend Antinomista and I have had many a wrangling fit for if I used to affirme with tooth and nayle as men use to say that believers are under the Law and not delivered from it and that they doe sin and that God sees it and is angry with them and doth afflict them for it and that therefore they ought to humble themselves and mourn for their sins and confesse them and crave pardon for them and yet truly I must confesse I did not understand what I sayd nor whereof I affirmed and the reason was because I did not know the difference betwixt the law as it is the law of works and as it is the law of Christ. Ant. And believe me Sir I used to affirme as earnestly as hee that believers are delivered from the law and therefore do not sin and therefore God can see no sin in them and therefore is neyther angry with them nor doth afflict them for sin and therefore they have no need eyther to humble themselves or mourn or confesse their sins or beg pardon for them the which I believing to be true could not conceive how the contrary could be true also but now I plainly see that by meanes of your distinguishing betwixt the law as it is the law of works and as it is the law of Christ there is a truth in both therefore friend Nomista whensoever eyther you or any man else shall hereafter affirme that believers are under the law do sin God sees it and is angry with them and doth chastise them for it and that they ought to humble themselves mourn weep and confesse their sins and beg pardon for them if you mean onely as they are under the law of Christ I will agree with you and never contradict you again Nom. And truly friend Antinomista if eyther you or any man else shall hereafter affirme that believers are delivered from the law and do not sin and God sees no sin in them nor is angry with them nor afflicts them for their sins and that they have no need eyther to humble themselves mourne confesse or crave pardon for their sins if you mean it onely as they are not under the law of works I will agree with you and never contradict you again Evan. I rejoyce to heare you speak these words each to other and truly now I am in hope that you two will come back from both your extreams and meet my neighbour Neophytus in the golden Meane having as the Apostle sayth the same love being of one accord and of own minde Nom. Sir For my part I thanke the Lord I do now plainly see that I have erred exceedingly in seeking to be justified as it were by the works of the law and yet could I never

and therefore whereas they should first have considered what a straight rule the Law of God is and then have brought mans heart and have laid it to it they contrariwise first considered what a crooked rule mans heart is and then sought to make the Law like unto it and so indeed they expounded the Law literally teaching and holding that the righteousnesse which the Law required was but an externall righteousnesse consisting in the outward observation of the Law as you may see by the testimony of our Saviour Matth. 5. So that according to their exposition it was possible for a man to fulfill the Law perfectly and so to be justified and saved by his obedience to it Ant. But sir doe you think the Scribes and Pharisees and their seed did yield perfect obedience to the Law according to their own exposition Evan. No indeed I think very few of them if any at all Ant. Why what hopes could they then have to be justified and saved when they transgressed any of the Commandements Evan. Peter Martyr tels us that when they chanced to transgresse any of the Ten Commandements they had their sacrifices to make satisfaction as they conceived for they looked upon their sacrifices without their significations and so had a false faith in them thinking that the bare work was a sacrifice acceptable to God in a word they conceived that the blood of Buls and Goates would take away sinne And so what they wanted of fulfilling the Morall law they thought to make make up in the Ceremoniall law And thus they separated Christ from their sacrifices thinking they had discharged their duty very well when they had sacrificed and offered their offerings not considering that the imperfection of the Typicall law which as the Apostle saith made nothing perfect should have led them to find perfection in Christ but they generally rested in the work done in the Ceremoniall law even as they had done in the Morall law though they themselves were unable to do the one and the other was as unsufficient to help them And thus Israel which followed the law of righteousnesse did not attain to the law of righteousnesse because they sought it not by faith but as it were by the works of the Law for they being ignorant of the righteousnesse of God and going about to stablish their own righteousnesse did not submit themselves to the righteousnesse of God Ant. Then Sir it seemeth that their ignorance was the cause of their error Evan. Yea indeed was it for this vaile of ignorance that was over their hearts or this vaile of blindnesse which was over their minds made their sight so weak and dim that they were no more able to behold the glorious beauty of the Lords holy and pure nature manifested in the Law as it was the covenant of works than the weak eye of man is able to behold the bright sun when it shineth in full strength And therefore we read that when Moses came down from the mount with the two tables wherein were wri●ten the words of the covenant of works the Ten Commandements his face did sh●ne so bright that the children of Israel could not stedfastly behold it for the glory of his countenance and therefore Moses was glad to put the cloudy vaile of shadowing Ceremonies over it that so they might bee the better able to behold it Ant. But yet Si● it seemeth that the vaile of Ceremonies did not help their vaile of Ignorance Evan. No indeed for the generality of them were so addicted to the letter of the Law that they used it not as a pedagogie to Christ but 〈◊〉 justification by it and opposed Christ they terminated their eye-sight in th● shadow and did not see through it to th● subst●nce to wit to the end of the Law which is Christ. Some indeed there were which did otherwise but alas the number of them were very few especially in the future ages after Moses for their blind guides had so levened the people with their corrupt doctrine that at the time of our Saviours comming in the flesh we re●d● but of two to wit Simeon and Anna that desired him or looked for him for although all of them had in their mouths the Messiah and the blessed estate of the kingdome of David yet they dreamed that this Messiah should be some great Monarch that should come in outward pompe and power and save and deliver them from the Romans of whose bondage they were very sensible and weary but as for their spirituall bondage under the law and sinne they were not sensible of it and so indeed saw no need of deliverance from it and all because their false teachers had turned the whole Law into a Covenant of Works to be done for Justification and Salvation yea such a Covenant as they were able to keep and fulfill if no● by doing yet by making satisfaction with their sacrifices And though Jesus Christ himself for the removing of this vaile did in the fifth of Matthew take occasion truly to expound the Law as it is the Covenant of Works shewing that it did not only require externall righteousnesse but internall also of them that would bee justified by the works thereof and so removing that false glosse which the Scribes and Pharisees had put upon it Yea and though both he himselfe and his Apostles by their preaching and teaching did endeavour to let them understand that all the Sacrifices and Ceremonies did but point at him and so were of no further use Yea and though at the death of Christ the vaile of the Temple was rent in twain from the top to the bottome to shew that the shadowes of Moses Law should vanish away at the flourishing light of the Gospel and that the mysteries of Christ which were formerly hid were now laid open Yet notwithstanding after that when the Apostle wrote to the Corinthians he saith concerning the Jewes Even to this day when Moses is read the vaile is over their hearts And though for the removing of this vaile the same Apostle as it is probobably thought did write to them that Divine and Spirituall Epistle called the Epistle to the Hebrewes wherein he plainly and fully declareth that all the Sacrifices Ceremonies and Tabernacle ordinances in the old Testament were but types of Christ and given to them that they might see Christ through them who being now exhibited and come in the fl●sh all types and shadows were to va●●sh away and give place yet notwithstanding we may say of them at this day as the Apostle did to the Corinthians untill this ●ay remaineth the same vail untaken away in the reading of the old Testament the Lord be mercifull unto them and remove it in his due time Nom. Sir as I conceive you have now spoken sufficiently both of Gods purpose and promise concerning the helping and delivering fallen mankind wherefore I beseech you let us