Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wit_n	world_n	yield_v	12	3	6.0193	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35951	An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...; Expositio analytica omnium Apostolicarum Epistolarum. English	Dickson, David, 1583?-1663.; Retchford, William.; Dickson, David, 1583?-1663. Epistle of Paul to the Hebrews.	1659 (1659)	Wing D1403; ESTC R7896	807,291	340

upon him as it were bonds and constrained him that hee being unmindful of himself did both speak and do those things onely which might promote the Glory of Christ and the good of the Church Vers. 15. And that hee died for all that they which live should not henceforth live to themselves but unto him which died for them and rose again Hee giveth a reason of his love and adds the fourth impellent cause to wit the love of Christ to us Christ saies hee when wee were all dead in respect of our desert and the justice of God alone died in the room of all of us that beleeve in him That wee being delivered from deserved perdition should not serve our selves but Christ our Redeemer why therefore should not I bee faithful in the business of Christ Vers. 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know wee him no more Hee prevents an Objection to this end that hee might give account why hee checked those glorious Corinthian Doctors not regarding his esteem with the ignorant So that hee might promote the Glory of Christ and the Churches safety Some one might say but it behoved him to regard the dignity of so many worthy Teachers amongst the Corinthians who shined with Eloquence Learning Riches Honours and Nobility of Parentage For some of these were of the Jews and perhaps did boast that they were of the Tribe of Iudah and did arrive to Christs kindred as it is credible from what follows Hee answers three waies drawing every one of his answers as conclusions from vers 12. Answ. 1. That hee doth not look at Riches Honours Parentage Eloquence and the rest neither did hee esteem any man from outward things by which the esteem of men is encreased or diminished with worldlings and those that are carnal Tea Answ. 2. That hee did not judge any more of Christ himself according to his external condition or detract from his estimation by reason of his poverty and ignominy in the world as in times past hee esteemed being in a mistake And therefore hee did not esteem any one more valuable because of his Riches Honours and Parentage c. Vers. 17. Therefore if any man bee in Christ hee is a new Creature old things are passed away behold all things are become new Answ. 3. Shewing the duty of the faithful ingrafted into Christ to bee this that as new Creatures they should labour for the newness of a right judgement and an holy life And that these worldly things should not bee so highly esteemed hee proves from Isa. 65.17 where God promiseth an abolition of old things and that hee will make a new Heaven and a new Earth i. e. all things new under the Kingdome of Christ Whence it follows that those things onely are to bee had in estimation amongst Christians which reach to a new Creature or Regeneration For all things are made new to those that are renewed when they are reconciled to God they have all Creatures as it were reconciled to them and now they use them after a new manner for the Glory of God and their own salvation setting a price upon every thing according as it makes or not makes for the promoting of the Kingdome of God in themselves and others Vers. 18. And all things are of God who hath reconciled us to himself by Iesus Christ and hath given unto us the Ministery of reconciliation The fifth impellent cause to faithfulness in his Ministery is the grace and goodness of God towards him which cause returning to his purpose and looking up to God hee asserts the Author of the New Creature whereof hee had even now spoken and of all graces Because the Grace of God towards him had brought to him a double priviledge to wit reconciliation by Christ and a Ministerial office for the reconciliation of others from hence hee acknowledges a twofold Obligation for his faithfulness in the Ministery Why therefore should not hee approve himself faithful Vers. 19. To wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation The sixth impellent cause is the excellency of preaching of which hee propounds a short collection wherein 1 The Father who by reason of sin was removed far from us declares himself to come near unto us in Christ who is the true IMMANUEL God with us 2 The Father reconciled as for his part declares himself to do that in Christ for the Elect world that they beholding their enmities betwixt themselves and God as for their part may come again into favour and bee reconciled with God through Christ. 3 The means is shewn by which men may bee reconciled to God viz. by remission or a not imputing of sins which God most graciously doth offer 4 The instrument of applying the Grace of reconciliation obtained by Christ is shewn viz. the word of reconciliation committed to the Apostles and to the other Ministers In which so excellent and so necessary a Ministery hee could not bee but faithfull when hee set those things before him Vers. 20. Now then wee are Embassadors for Christ as though God did beseech you by us wee pray you in Christs stead bee yee reconciled to God The seventh impellent cause to faithfulness is the excellency of the person which hee represents which cause hee propounds and together with the whole precedent Doctrine hee makes use of by which very thing shewing the endeavour of his faithfulness To this end hee importunes all and diligently urges all with his authority as an Embassadour and also submissively and lovingly as bearing the Image of God that every one would more heartily accept the reconciliation offered of God that the remainders of enmity being taken away which unbelief cherisheth within all may become the same Spirit with God Vers. 21. For hee hath made him to bee sin for us who knew no sin that wee might bee made the righteousness of God in him Lastly That hee may perswade to the obedience of Faith and to the receiving of a fuller measure of reconciliatio● hee sheweth that an open and expedient way to reconciliation is because Christ the innocent Mediator and pure from sin by his consent and agreement with the Father in a judicial manner is accounted guilty of our sin yea truly hee was made an Expiatory Sacrifice for our sin expresly for that end that wee believing in Christ may bee made partakers of Christs righteousness judicially by imputation and so may bee made perfectly righteous and as it were by that righteousness which chiefly pleases God through this excellent and divine way of reconcilement which the wisdome of God hath invented and grace hath made ours But hee adds this in him that wee might necessarily understand that wee are engraffed into Christ by Faith by which this righteousness may bee ours because from our conjunction

are the people of God as a field or building ought to bee closely united to one another in the service of God Therefore ought they not to bee rent into parties one from another Vers. 10. According unto the Grace of God which is given unto mee as a wise Master-builder I have laid the foundation and another buildeth thereon but let every man take heed how hee buildeth thereupon Argum. 8. Is propounded under the form of an admonition whereby hee more sharply wounds their ambitious Teachers the authors of Schism which strove by their boasting of Philosophy and Eloquence every one to gain Disciples after them This is the Argument It is dangerous lest while each of these ordinary Teachers serve their own ambition they build some kind of doctrine upon the Apostles foundation which agrees not with the foundation Therefore Schism is not to bee fomented Vers. 11. For other foundation can no man lay than that is laid which is Iesus Christ. Hee gives a Reason why hee directs his admonition onely to their ordinary Teachers about superstructures because the summe of all saving doctrine concerning Jesus Christ as the sure and onely foundation is laid by the Apostles from which it is not lawful for ordinary or extraordinary Teachers to depart Vers. 12. Now if any man build on this foundation Gold Silver precious Stones Wood Hay Stubble Therefore hee compares the doctrine of the Gospel to a building the Apostles to builders laying the foundation of all saving doctrine Those Teachers that follow after hee compares to those that build the walls upon the foundation laid by the Apostles of whom some taught ●ound doctrine agreeable to the foundation for the truth of it and the spiritual manner of handling it others stuffed their preaching with Philosophical flowers and the wisdome of words building as it were Wood Stubble Hay not solid matter nor tending to salvation Vers. 13. Every mans work shall bee made manifest for the day shall declare it because it shall bee revealed by fire and the fire shall try every mans work of what sort it is That they might here know their danger hee fore-tells the tryal of every ones work in his preaching the Gospel no less exact than that of Gold-smiths in trying their metals by fire at leastwise in the last day wherein God will judge of all persons and works Vers. 14. If any mans work abide which hee hath built thereupon hee shall receive a reward In which day at least whosoever hath built solid and precious doctrine agreeable to the foundation shall receive a reward of his faithfulness according to the promises of God Vers. 15. If any mans work shall bee burnt hee shall suffer loss but hee himself shall bee saved yet so as by fire But if any one shall mingle Philosophical speculations the hay of humane wisdome the stubble of wordy eloquence with his preaching or shall add any other devices of his own which cannot indure the sentence of divine judgement hee shall suffer loss of all his labours but the Preacher shall bee saved but so as by fire i. e. if so bee hee is able to abide the fiery and exact tryal of God whereby hee wi●l accurately separate the sincere from Hypocrites as the fire purges the rust from the metal the summe of all is The Preacher himself shall bee saved if otherwise hee bee found sincere in the Faith of Christ. Vers. 16. Know yee not that yee are the Temple of God and that the spirit of God dwelleth in you Argum. 9. Appertains to preachers as also hearers because when they know themselves to bee the Temple of God it is a wicked thing to defile and do violence to the Church or Temple of God even their own conscience being witness Therefore this Schism is not further to bee fomented unless they will do injury to the Spirit of God dwelling in them Vers. 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple yee are Argum. 10. From the pernicious effect It is to bee feared lest God destroy you with your vanities and dissentions while you defile his Temple Therefore this Schism is not to bee fomented any further Vers. 18. Let no man deceive himself if any man among you seemeth to bee wise in this world let him become a fool that hee may bee wise Argum. 11. Propounded by way of prevention of an Objection in maintaining this Schism you seem wise to your selves but your self-confidence deceives you This is the cause of Schism and therefore you are to beware of it and that you may beware of the Schism hee prescribes the way how they should beware which is this that hee which seems to excel in humane wisdome renounce this vain opinion of his own wisdome and yeeld up himself in obedience unto God following the plain manner of Preaching which though it seem foolishness to men yet it alone is able to make us wise Vers. 19. For the wisdome of this world is foolishness with God for it is written Hee taketh the wise in their own craftiness 20. And again The Lord knoweth the thoughts of the wise that they are vain Hee confirms the counsel that hee had given from the judgement of God concerning carnal wisdome that God accounts it foolishness especially when carnal wisdome rejects the institutions of God and despises the simplicity of them which hee proves by the testimony of the Scriptures the first is of Iob 5.13 The sense whereof is However vain men may seem wise to themselves and the world yet God so frustrates their devices and turns them into snares that they may fall by their own Counsels rather than by others and thus hee convinceth them of folly Another Testimony is in Psal. 94.11 Where God declares the thoughts of the wise to bee vain which savour onely humane things for those things which they imagine to make most for their happiness contribute least Vers. 21. Therefore let no man glory in men for all things are yours 22. Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours Argum. 12. Propounded by way of dehortation from the Schism which hee reprehended Because Schism and making parties concerning their Teachers is unholy boasting in men Therefore this Schism is not to bee fomented They gloried in their Teachers when they ascribed too much to them depending upon them and made them as it were Masters of their Faith when they ought onely to depend upon God who speaks by his Ministers when and as much as hee please All things Confirming this dehortation hee adds Argum. 13. Because all your Teachers the least and the greatest even the Apostles themselves and all things in the world things present and things to come life and death and whatsoever else can bee reckoned up are appointed of God that they may bee serviceable to the salvation of the faithful Therefore you

times past you have allowed the causes of my afflictions neither have yee contemned mee whilst I was exercised with temptations in my flesh but yee have received mee as an Angel as bearing the person of Christ Therefore now do both the same thing and return unto the same mind Vers. 15. Where is then the blessedness you speak of for I bear you record that if it had been possible yee would have plucked out your own eyes and have given them to mee Argum. 6. In times past you did account your selves blessed in my Ministery Therefore if you would bee blessed it behoveth you to adhere constantly to my Doctrine Hee minds them the more earnestly of this blessedness by an interrogation because they seemed to have forgotten it Record Argum. 7. In time past that you might every way gratifie mee yee spared not your most dear injoyments Therefore return yee and by my example cast off the Legal yoak If you will do that which is acceptable unto mee Vers. 16. Am I therefore become your enemy because I tell you the Truth Argum. 8. So far as yee are offended by this sharper reprehension yee ought to esteem mee an enemy whom therefore you would not imitate that on the otherside because I speak the Truth for your good yee are bound to make more of mee and my Exhortation Vers. 17. They zealously affect you but not well yea they would exclude you that you might affect them Argum. 9. From his unlikeness to the seducers The false Apostles saith hee who earnestly contend that you may bee brought under and submit to the Legal yoak they little regard you and with a preposterous zeal are carried out towards you and in very deed they go about to destroy you desiring to exclude you from mee and my Doctrine and consequently from the society of Christ that yee might follow them and become their Disciples Therefore return yee to my Doctrine Vers. 18. But it is good alwaies to bee zealously affected in a good thing and not onely when I am present with you Argum. 10. My zeal for you is good and in a good thing and constant when I am absent as well as present The zealousie of my Emulators concerning you is perverse and counterfeit Therefore return yee to my Doctrine Vers. 19. My little children of whom I travel in birth again until Christ bee formed in you Argum. 11. The Image of Christ consisting in the Knowledge and true Faith concerning Christ is deformed in you by your falling to the yoak of the Law and Justification by Works Therefore return yee to my Doctrine I travel in birth I am no less seriously anxious concerning your repentance nor less solicitously do I labour concerning the reparation of your Faith and the Image of Christ in you than one labouring in birth for the bringing forth of a child or than I myself did labour for the conversion of you to the Faith Therefore return yee to my Doctrine Vers. 20. I desire to bee present with you now and to change my voice for I stand in doubt of you Hee confirms this perplext anxiety of minde by a sign to wit from his desire of seeing their faces and instructing them and accommodating himself to their necessity Lastly from the cause of this anxiety to wit that hee was uncertain and dubious about them whether gently or severely or what course hee should take with them For how deeply this errour was rooted in them how many infected how every one was affected in his business unless hee had been present it could not easily bee known to him The Third Part. Vers. 21. Tell mee yee that desire to bee under the Law do yee not bear the Law The Third Part of the Chapter follows in which hee confirms and illustrates the whole disputation from the history of the condition of Abrahams family in which by a typical Allegory God hath prefigured the whole matter now disputed The summe of which is this God in times past prefigured that they who seek justification by Works or a Covenant of works are in a servile miserable and cursed condition and at length shall bee cast from the face of God and society of the Saints they that seek justification by grace through faith in Christ are free Sons of the family of God and blessed and at length shall certainly come to an inheritance of life eternal why therefore are you so foolish O Galatians that yee willingly affect this servile miserable and cursed way of justification sought by the works of the Law For this end the Apostle in this last part of the Chapter First of all provokes them to the Law or to the books of Moses that the whole question may bee decided vers 21. Furthermore he propounds a typical history of the condition of Abrahams family ver 22 23. Thirdly he propounds the type and opens the mystery vers 24 25 26. Fourthly hee confirms the exposition out of Isaiah vers 27. Fifthly hee applies the allegory or type to the truly faithfull Christians and hee comforts himself and the rest against the persecution of the false brethren strangers to the grace of God vers 28 29 30 31. Tell That which appertaines to the first hee reproves the Galatians of a double errour The first errour is that willingly they had affected to bee under the Law i. e. under the legal Covenant or the Covenant of works whose condition is this that thou binde thy self to the perfect fulfilling the Law and God deals with thee according to the Covenant of the Law that is hee saves thee if thou offend in nothing but doth curse and destroy thee if thou become guilty in the least tittle of that which is written in the book of the Law or art found in the least to turn aside from the Rule For otherwise all the faithful are under the Law as a rule and direction of life and they are to endeavour obedience to it sincerely in all things through grace administred by Christ. The second errour is That they were very ignorant both of the sense and scope of the Law or of books that were written by Moses Vers. 22. For it is written that Abraham had two Sons the one by a bond-maid the other by a free-woman 23. But hee who was of the bond-woman was born after the flesh but hee of the free-woman was by promise In the second place hee propounds from Gen. 16. 21. the typical history of Abrahams family wherein there were two wives that were mothers Hagar and Sarah The conditions of the mothers twofold Hagar was a servant Sarah free-born Two Sons Ishmael a servant of his mother a servant Isaac free of his mother free-born a twofold principle of their Nativity viz. The power of nature according to the flesh eminent in the nativity of Ishmael of a young woman and the vertue of the promise or divine supernatural vertue in the nativity of Isaac of Sarah an old woman and conspicuously barren From