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A61853 The worm that dyeth not, or Hell torments in the certainty and eternity of them plainly discovered in several sermons preached on Mark, chap. the 9th and the 48. v. / by that painful and laborious minister of the gospel, William Strong ; and now published by his own notes, as a means to deter from sin and to stir up to mortification. Strong, William, d. 1654. 1672 (1672) Wing S6014; ESTC R32735 120,570 318

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spiritual unto the souls of men No man can do good to the soul but God and no man can inflict punishment upon the soul but God men may hurt the body and they have no more that they can do and in eternal good things or evil things those that concerne the life to come for truely a man cannot know love or hatred by all that is before him here the soul must have an eternity to be punished in all evils in this life which have an end are too low and too short to punish the soul with as all good things in this life are too narrow to cover the soul with c. Secondly The Covenant by which they are bound over unto this wrath is an eternal Covenant an everlasting Covenant there are two heads or two publick persons a first and a second Adam under whom as by the sons of Noah the whole Earth is over spread and with these two Covenants made as with two heads and there are two sorts of men the elect and the unregenerate children of the bond-woman and of the free and there are two destinct places Heaven and Hell answerable unto these and one Covenant is everlasting as well as the other not only the covenant of Grace but the covenant of Works also and therefore the curse of the Covenant remains upon men unto eternity and they are bound over unto eternal wrath Gal. 10. Deut. 29.21 as the Lord Christ has put an end unto this Covenant and abolished it unto all that are in him being himself made under it and satisfying the precept and the curse of it and so he did cancel it as a hand-writing against us nailing it unto his Cross Col. 2.14 And so they that are in Christ are freed from the Law as a Covenant but unto all other men it remains a Covenant still and they remain under the curse of it for ever and the wrath of God abides upon them Joh. 3.36 for the Gospel doth not properly bring them under wrath but leaves them under it for ever Thirdly The guilt and stain of sin upon the soul is eternal also the act of sin is transient momentum quod delectat c. But the guilt of sin is permanent the relation between God and the creature is eternal and 〈◊〉 is an eternal obligation upon the creature because he is bound unto God by an eternal Law and the transgression of that Law carries with it an eternal guilt there is not a sin that a man commits but it is laid up amongst the Lords Treasures Deut. Jer. 17.1 and it is also laid up in their own Consciences sin is a debt Mat. 6.12 Which will as all other debts are be ever due till it be paid if it be a thousand years since it was committed yet it due still and the continuance of the time will never wear it out amongst men much less will it being before the Lord and God keeps his debt-books Isa 65.6 Behold it is written before me I will recompence it even recompence it into their bosome c. And there is an utter inability in us to pay the debt we owe to God or to make him any satisfaction we have nothing to pay and not one drop of the blood of Christ shall go to pay any part of thy debt ●●ing once cast into prison and thou shalt not come out thence being once cast into Prison till thou hast paid the uttermost farthing and satisfaction thou canst never make for the offence is against an infinite God and thou art but a finite creature and here is thy misery that because thou canst never satisfie fully therefore thou must be for ever satisfying all that thou canst do will not blot out one sin there is nothing but the blood of Christ can do it when all the world was drowned by a floud it could not wash away the guilt of sin and when it shall be on fire it shall not be able to purge one sin and when a man shall lye in Hell for ever even the fire of Hell cannot purge the soul of one sin Ignis infernalis non est purgatorius sed punitorius c. Fourthly God after this Life shall not only reward men according to their actions but their intentions and the desires of their hearts Now mens desires unto sin are infinite and eternal if they could live for ever they would sin for ever and they are never satisfied with sinning and therefore it is compared unto drunkenness Deut. 29. a man adds drunkenness unto thirst and none do call in for Wine so fast as they that have had too much already and it is as Hell that cannot be satisfied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust is infinite and the more a man is glutted with it the less he is satisfied and could he live for ever he would sin for ever and if he could do more wickedly against God he would as the Lord says thou hast spoken and done evil things against me as thou couldest doing evil with both hands earnestly Mich. 7.3 in every sin they have infinite and eternal desires after sinning even in that short time that they have to live in it voluissent sine fine peccare Greg. Breve fuit opere sed longum esse constat pertinaci voluntate Bern. Fifthly Because they never repent but are hardned in the same way of sinning they remain the same men still and have the same will unto evil unto eternity in Hell that they had when they were here upon earth so that if God should take a man out of Hell and set him upon the earth again with a possibility of mercy he would go on in the same way of sinning with as much greediness and more then ever he did in the time of his Life for this is a rule amongst many of the School-men voluntas morientis confirmatur in eo statu in quo moritur And therefore as the Saints in Heaven dying in a state of grace are in bono confirmati so the wicked dying in a state of sin are in malo obfirmati that whereas in this life in wicked men there is an inability to repent yet there is a possibility of repenting and of returning from sin and there is a restraint upon their Lust and there be here many common graces and common workings of the spirit of grace but then all restraint upon mens Lusts shall be taken away all the Law of nature shall cease and God shall let out mens Lusts unto the utmost in judgment and whereas in Heaven all acts of grace habent rationem praemii so in Hell all acts of sin shall have rationem poenae and God will say he that is filthy let him be filthy still c. And therefore Divines do say that in this Life men are servants unto sin but it is but servitus inchoata but in Hell there shall be servitus consummata for here there is some restraint unto sin but there shall be none hereafter but a man shall be given over to it and the more a man is given over to sin in this Life the neerer to Hell he comes Lastly Men shall be companions after this Life with the Devil and his Angels for that is the sentence Matt. 25.41 Depart into everlasting fire prepared for the Devil and his Angels they that have been servi in culpa must be socii in poena c. They that have all their days fulfilled the Devils Lusts they must expect to have his reward they that have followed the Lamb and have suffered with him and been persecuted for him shall reign with him and they that have followed Satan and have sinned with him they shall suffer with him Now the Devil has had a long time of sinning from the beginning of the World to the end of it he is the last enemy that shall be destroyed when death and Hell shall be cast into the Lake and therefore surely as he hath had a long time of sinning so he must have a long time yea even an eternity in suffering and therefore let no wicked man de●eive himself for the same tor●ent the same fire for the na●●re of it though not for the ●egree of it is reserved for thee ●nd thou shalt be tormented with ●he Devil and his Angels to all e●ernity FINIS ERRATA PAge 25. line 8. a fullpoint after cause p. 37. l. 18. after child a fulpoint p. 61. l. 7. for Ainon read Hinno●● p. 80. l. 1. hostile congressu p. 100. l. 17. for wayges read wages p. 107. l. 22. for act read out p. 133. for ire read irae p. 138. for nulle read nullae and for panitentia read paenitenti● p. 151. for book read book p. 238. l. 12. for my sins read thy p. 249. for caesa read laesa p. 260. l. 4. for access read excess
good Conscience but if not it was the answer of the lips only as it was in Simon Magus c. and hence came those forms in the primitive Churches of questions propounded unto the baptized persons to renounce the world the flesh and the Devil their giving up of themselves to Christ with their solemn answer or stipulation thereunto a man having thus accepted of Christ as his surety and sacrifice being offered unto him in the Gospel and given up himself unto him all his sins in the guilt of them that were committed by him in the days of his unregeneracy are all done away his sins are all of them put upon the head of the sacrifice and are taken off the man in respect of the guilt of them before God as if they had never been so that they shall never be imputed to the man any more for the Lord hath found a ransome If we look upon sin as a burden it is taken off the sinner Psal 32.1 and lyes upon him no more Hos 14.2 Take away our iniquity It is to take the weight and the burden off the Conscience and lay it upon another that is able to bear it if we look upon sin as filthiness and so it is in pardon covered there is a garment of Christs righteousness drawn over the man Zac. 4. take away the filthy garments look upon sin as an enemy and as the guilt of it did domineer over us and inslave us and so Mich. 7.19 He will subdue our iniquities and cast them into the depth of the Sea He will cast them behind his back as a thing that he will never look upon to punish or condemn the man for they shall never be imputed unto him Isa 38.17 N●m 23.21 and so will see no iniquity in Jacob which is not meant as if God did not behold the sins of his people and is angry with them for he is so as we see it in Moses and David and the Church Mich. 7.19 ●ut he will not see them in a judicial way so as to proceed against them and condemn them for it But be their sins never so great red as scarlet he will drown them in the depth of the Sea as far as the East is from the West Psal 113.12 Isa 1.18 and Jer. 15 20. In those days the iniquity of Israel shall be sought for and there shall be none c. Shall be sought for by a judicial inquiry as the Lord will make for blood and all manner of iniquity they shall not be found that is in judgment that shall not be found unto the mens condemnation for they are all satisfied for and done away in Christ So that a mans sins shall never be imputed any more For the righteousness that is imputed unto the soul is everlasting righteousness and they shall therefore be as if they had never been So that what ever a mans sins were before his conversion when he hath laid hold on the righteousness of Christ and accepted of his Covenant tendering him pardon in him the guilt of his sin is totally and perfectly taken away and is as it had never been Psal 51.7 Wash me and I shall be whither then Snow c. Therefore the first way to have the Conscience purged from the guilt 〈◊〉 sin is by the answer of a good Conscience c. Secondly Whereas a believer and a justified person doth sin against God and contract new guilt every day there must therefore be a dayly repentance and a dayly application of the righteousness of Christ unto the soul and a daily and a continu●● imputation on Gods part of th●● righteousness and here we m●●● take notice First That a justified person is not freed from sin but that he doth fall into sin every day we see it in Paul and in David and in the Saints Secondly Their daily sins do bring upon their persons a guilt Psal 51.10 Deliver me from blood-guiltiness O God every new sin doth bring a new guilt there is a double guilt of sin reatus personae peccati the one cannot be separated from the sin but the other may when the righteousness of Christ is applied to the soul Thirdly Lying under this guilt of a perticular sin God is really angry with him not onely in his own apprehension but God hides the light of his Countenance from him Psal 32.3.4 While I kept silence my bones consumed away for day and night thy hand was heavy upon me and my moisture is turned into the draught of Summer Selah He is filius sub irae though not ire the Lord puts him upon a Rack and writes bitter things against him as if he were an enemy and there is a suspension and an interdiction of all the effects of Gods justification till he do repent Fourthly Under this guilt and wrath every man shall lye so long as he continues in this sin impenitently when he doth believe and repent for that sin then it shall be pardoned and the guilt taken off the Conscience and the man restored unto his former state to plead the priviledges of his justification which he could not before but was as it were under a state of sequestration as the Leaper under the Law though he had right unto all the ordinances yet he had not the actual use and benefit and injoyment of any of them and therefore we read that though repentance be not a cause of pardon nor Faith a cause of pardon yet it is the hand that receives it and the quallification of the subject upon whom the Lord will bestow it And therefore we read of a dayly sacrifice amongst the Jews even a continual burnt offering so believers are to have recourse unto Christ for their dayly failings Job 13.10 and he that is washed need not save to wash his feet for there is a fi●th contracted by a mans daily walking that a man must apply the righteousness of Christ for that it may be done away and therefore David till he repented his sin was not pardoned as we read of but when he did confess his sin then Nathan said unto him the Lord hath put away thy sin and Act. 3.19 Repent and be converted that your sins may be blotted out c. and Ezech. Repent and turn your selves from all your transgressions so iniquity shall not be your ruine And according to the Scripture I know no ground that any man should believe that his sins are pardoned till he hath repented Fifthly There is a daily application of the righteousness of Christ unto us by Faith and there is a continual and a daily imputation of it unto us by God and therefore we are taught by Christ to pray daily Forgive us our trespasses which unto a justified man what can be the meaning nothing but this I know that my sins are already pardoned even all that ever I have shall or can commit let me onely have the pardon of them witnessed unto my soul but I