Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	lord_n	sin_n	3,005	5	4.4939	4	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

cannot possibly be maintained that the Jewes and Gentiles are as yet one sheepfold For besides the fallacy of the consequence the conclusion is contrary to the expresse words of Scripture especially Ephes 2.11 Remember that yee being in time past Gentiles in the flesh who were called uncircumcision by that which is called the circumcision in the flesh made by hands but now in Christ Jesus yee who somtimes were facre off are made nigh by the blood of Christ for he is our peace who hath made both one having broken downe the mid-wall for to make in himselfe of twaine one new man And who will deny that the beleevers now living among the Gentiles are members of the same body and Church waiversall whereof Abraham Jacob David Ezekias Paul and others were now then even now Jewes and Gentiles are one fold Reply What the Apostle affirmes wee deny not and therefore wee say not that every family amongst the Jewes and every Jew of every family was cast away was broken off from their Olive But whereas the Apostle saith If the fall of them be the riches of the world ver 15. and As concerning the Gospel they are enemies for your sakes ver 28. and God hath concluded them all in unbeliefe ver 32. These passages wee understand with the Apostle to be meant of all the Tribes though not of all of every T●ibe I say with the Apostle for so generall was the unbel●efe of the Jewes even in St. Paul's time that chap. 10.1 2. he saith Brethren my hearts desire and prayer to God for Jsrael is that they may be saved For I beare them record that they have a zeale of God but not according to knowledge And in the 13. and 14. verses of this chap. he hath these words of them For I magnify mine Office if by any meanes I may provoke to emulation them which are my flesh and might save some of them Not any one Tribe but here and there some yea but some in all here and there amongst the Tribes And your flying to the former translation of the 32. ver as to a refuge against the evidence of the last translation will not serve your turne seeing the words in the originall are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are more fully and more fitly rendred by them all then by all onely And the them all in the 32. ver must needs have relation to the Jewes onely exprest in the third person by their these and they in the 30. and 31. verses And not to the Gentiles exprest in the second person by ye and y●ur And the reason you bring to prove that the 32. ver must be extended to Jewes and Gentiles both to wit because the Apostle in the 30. and 31. verses is speaking of both is of no force at all seeing he speakes of the Gentiles as beleevers and of the Jewes as unbeleevers And therefore might well say of the Tribes who were then left in unbeliefe For God hath concluded them all in unbeliefe that he might have mercy upon all But of the Gentiles who had then obtained mercy through the Jewes unbeliefe he could not affirme this Neither will the text which you have alledged out of Gal. 3.22 as parallell to this in the former translation any thing availe you For there is a vast difference betwixt these propositions The Scripture hath concluded all under sin And God hath concluded all in unbeliefe The first is universally and actually true se●ing all men are sinners as well beleevers as unbeleevers But the last is not universally and actually true seeing all men are not unbeleevers nor ever were since the first promise of a Saviour Yea the Apostle saith Gal. 3. that the Scripture hath concluded all under sinne for this very cause to wit that the promise by faith of Iesus Christ might be given to them that beleeve That is to them that are not concluded in unbeliefe albeit they are concluded under sin And therfore it must needs be granted that the 32. ver Rom. 11. is applyed by the Apostle to some men onely and not to all to wit to the unbeleeving Jewes in opposition to the beleeving Gentiles And consequently must of necessity too be meant of all the Tribes none excepted because it cannot be meant of all Jewes none excepted And if this be not evidence enough to make you understand the 32. ver of the Jews onely wee have undeniable experience to helpe cleare your eye-sight For tell us what are the many numerous multitudes of the unbeleeving Jewes disperst at this day amongst the Nations of the Gentiles are they the Nation of the Jewes or are they not if they are then were all the Tribes concluded in unbeliefe if they are not then tell us what Tribe or Tribes are wanting that fell not or continued not in unbeleife with the rest For surely in the opinion of great Divines the Holy Ghost hath reckoned up by St. John Rev. 7. all the Tribes as remaining and to be converted not long before the destruction of the Beast and false Prophet And therefore it is somewhat hard to conceive how a man of such understanding as you conceite your selfe to have could notwithstanding so much evidence of Scripture and experience condemne this conclusion Therefore it cannot possibly be maintained that the Jewes and Gentiles are as yet one sheepfold And as for the fallacy of consequence let the reader judge whether it be on our part who say that the Jewes and Gentiles shall not be united into one Church until the whole Nation of the Jewes be converted and the foresaid prophecies accomplished or on yours who granting that these prophecies doe foreshew their uniting doe affirme that they are already thus united although not one of these prophecies be fulfilled nor any one Tribe converted But to prove that the Jewes and Gentiles are united into one Church you alledge Ephe. 2. ver 11. c. Remember that yee being in times past Gentiles in the flesh that at that time yee were without Christ but now are made nigh by the blood of Christ who hath made both one and broken downe the midwall of partition betweene us for to make in himselfe one new man And is St. Paul then contrary to himselfe what would he have wisht himselfe accursed from Christ for his brethren his Kinsmen according to the flesh Rom. 9. ver 3. or would he have said that going about to establish their owne righteousnesse they had not submitted themselves to the righteousnesse of God chap. 1. v. 3. or Even so have these also now not beleeved that through your mercy they also may obtaine mercie chap. 11. ver 31. would he have said all this of the Jewes and much more to this purpose if the Jewes and Gentiles had then equally embrac't the Gospel if the Tribes had been alreadie one bodie or then likely to become one bodie with the believing Gentiles doubtlesse he would not And therefore First I may say that these