Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	sin_n	think_v	13	3	4.3314	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97232	Chonoyterion he Sion. The refinement of Zion: or, The old orthodox Protestant doctrine justified, and defended against several exceptions of the Antinomians, methodically digested into questions, wherein many weighty and important cases of conscience are handled, concerning the nature of faith and repentance, or conversion to God: of his eternal love, and beholding of sin in his dearest children: of justification from eternity, of of [sic] preparations to the acceptance of Christ, of prayer for pardon of sin, and turning to God: of the gospel covenant, aud [sic] tenders of salvation, on the termes of faith and repentance. For the establishment of the scrupulous, conviction of the erroneous, and consolation of distressed consciences. By Anthony Warton, minister of the word at Breamore in Hampshire.	Warton, Anthony.	1657 (1657)	Wing W987; Thomason E914_2; ESTC R207476	171,315	250

to David by his Prophet Nathan and saith The Sword shall never depart from thine House because thou hast despised me and hast taken the Wife of Vriah See also Luk. 1.20 the Hittite to be thy Wife 2 Sam. 12 10. And afterwards he saith Because by this deed by the murther of Uriah thou hast given great occasion to the enemies of the Lord to blaspheme the child also that is born unto thee shall surely die Vers 14. That the death of Davids child was a correction to him it cannot be denyed Now the cause of this correction is here said to be his evil deed or his sin which he had committed it followeth necessarily therefore that God correcteth him for his sins his sins past and not from sin onely that he might live righteously for the time to come for the end of Davids corrections was not onely his own humiliation and reformation and the restraining of others from the like sins through the terror of Gods judgements inflicted on him but the vindication of Gods glory in the execution of justice and the manifestation of his hatred against those sins of David whereby he had made the enemies of God to blaspheme his holy name These corrections of David as also the corrections of all Gods children sunt actus justitiae Divinae cum misericordia temperatae are acts of Gods justice tempered with mercy for God seeing he will not spare no not his dearest children such as David was but sharply chastizeth them hereby he openly declareth that he is a just God that will not wink at sin in any though otherwise this his justice is tempered with singular mercy towards the Elect because their afflictions are through Gods grace and goodness sanctified unto them and do turn to the furtherance of their salvation That one end of Gods correcting of his children is the manifestation of his justice and hatred against sin David himself acknowledgeth in his own particular when he saith Psal 51 4. Against thee thee onely have I sinned and done this evil in thy sight that thou mightest be justified that is acknowledged to be just when thou speakest against me and reprovest me and be clear that is appear pure and clear from all fault when thou judgest me by thy punishment and corrections David also when Gods hand did lie heavy upon him by sore sickness did acknowledge that his sin was the cause of all this for thus doth he complain unto God Psal 38.7 3. There is no soundness in my flesh because of thine anger neither any rest in my bones because of my sin But I shall not need to alledge any more testimonies to prove that David was corrected for his sins For those whose opinion I do now oppugne do grant that God did chastize David for his sins but they say that David in these his sufferings was a type of Christ They hold therefore Object that that which is testified concerning the cause of his sufferings is not to be applyed to all Gods Children generally as if they also when they are afflicted should be said to be corrected by their heavenly Father for their sins But this that they say is no solid answer but a meere evasion For first Though David were a type of Christ in his sufferings Answ as he was unjustly persecuted by Saul falsly slandered by Doeg and Sauls Courtiers and perfidiously and trayterously dealt withall by Achitophel and others whereof he complaineth in divers of his Psalms which the Evangelists do alledge as fulfilled in Christ Yet it is not enough barely to say but it would be as solidly proved that he was also a type of Christ in all those evils wherewith God visited him for his sins in numbering the people and for the wrongs which he did to Uriah What shall we say that whereas Davids Wives were defiled before all Israel and in the sight of the Sun that this befel him onely as he was a Type of Christ and not rather as a correction for his sin in defiling Vriahs Wife To hold therefore as these men do that David suffered onely propter rationem typicam that is that he might typifie Christs sufferings seemeth strange unto me for seeing he was one of Gods Children no doubt the Lord disciplined him as he doth the rest of his Children For what Sonne is he whom the Father chasteneth not saith the Apostle Heb. 12. David therefore was chastized for his sins not onely as he was a type of Christ as these men will have it but as the rest of Gods Children are for his humiliation and future reformation and repentance as also that God by scourging him might manifest and make known his hatred of those sins which he had run into and warn others to beware of them as I have before shewed But if I shall grant that all Davids afflictions befel him as he was a type of Christ what will these men say to the sufferings of Asa the King of Juda 2 Chron. 16 7 8 9. and of Miriam the Sister of Moses and Aaron for both these were chastened of God for their sins Asa because he trusted not in the Lord but relyed on the King of Syria for help against his enemies and Miriam because she murmured against Moses Will they say that both these were in this a type of Christ Indeed I do willingly grant that Asa was a type of Christ as he was the anointed King of Judah But that otherwise as he suffered for want of confidence in God and Miriam a woman in suffering for her murmuring should be a type of Christ seemeth as yet somewhat strange unto me until I shall by these men be better instructed And although I do grant that Moses was a type of Christ as he did in some sort perform the Office of a Mediator between God and the people yet I think it cannot be said that whereas he was excluded out of Canaan for his sin that he committed at the waters of Meribah that he was in this a type of Christ saving us by his sufferings but rather shadowed out the Law which bringeth none to Heaven In which regard Joshua that brought the Israelites into Canaan and not Moses who for his sin dyed in the Wilderness was a type of Christ But whatsoever is to be said of Miriam Asa Aaron and Moses I know they will not affirm that the Corinthians that came irreverently unto the Lords Supper without due examination and preparation of themselves were any type of Christ Notwithstanding St. Paul telleth us That for this cause many of them were weak and sickly and many of them did sleep that is the sleep of death It cannot be denyed therefore that these were scourged corrected for their sins This is so evident that they are inforced to grant it but they think to put it off thus Object They say that there were many hypocrites and wicked men in the Church of Corinth that did give their names unto Christ and made an open

Secondly Grace is taken by a Metonymie for a supernatural gift of grace Eph. 4.7 2 Cor. 6.1 as in these places following Unto every one of us is given grace according to the measure of the gift of Christ c. We beseech you that ye receive not the Grace of God in vain Under this latter signification of Grace are comprehended both Christ himself John 4.10 for he calleth himself the gift of God and all the several Acts also or parts of our salvation which he hath merited for us and worketh in us or bestoweth upon us as our justification adoption sanctification preservation in the state of Grace redemption from hell and eternal glorification and salvation in Heaven Now judge whether those can be enemies to Grace or whether they are justly charged not to preach free Grace who do thus ascribe our whole salvation to the Grace of God It is true indeed we do teach men to repent and believe in Christ that they may be saved by him but withal we do teach them that Faith and Repentance are Graces of God or dona ex gratiâ gifts of his Grace and that they cannot practise nor perform them viribus liberi arbitrii sui by their own free will or by any power of their own but must seek and sue unto God for them in the use of such means as he hath prescribed For God doth not force his graces upon us nor doth not work upon us as on stocks or stones but seeing he hath made us reasonable creatures he therefore speaketh unto us by his word and perswadeth and inableth us by his Spirit to do those things which he requirerh of us Thus he dealeth with us as with men but yet so that still our salvation is wholly of his grace both the beginning middle and the end thereof For though it bee we that do repent and believe and obey and not God yet we do all this not of our selves but by his grace Thus do we alwaies and in all things magnifie and extol the grace of God acknowledging it to be the only cause of our whole salvation by Christ Yet all this that I have said Objection Mr. S. thinketh to overthrow by saying That all sorts even Papists and Arminians do thus acknowledge grace in general as we do But who seeth not that we do more then so Answer For whereas they do divide the salvation of a sinner between mans Free-will and Gods free grace yea do terminate his conversion ultimately and leave it in the power of his own Free-will we ascribe it only to grace Quest 2. Whether a man when he is converted from Infidelity to Fayth do change his estate before God Reconcil of God to man pag. 32 MAster D. saith that a mans believing doth not change his estate before God Whereupon that I may passe my censure this I say that if before God he meaneth only according to that he is in Gods eternal predestination this may be admitted for so he is a believer that is decreed to be a believer from all eternity But if his meaning be that his estate before he believed and after his conversion is the same before God that is in Gods account or in reality and truth as well as in outward appearance in which sense Zachary and Elizabeth are said both to be righteous before God this may not be granted For upon Zacheus his conversion our Saviour spake unto him and said Luke 1. This day is salvation come unto this house He was not in the state of salvation therefore before Now the same is to be said of all other converts and true believers whereof is to be seen in the Ephesians Eph. 2.1 2. of whom St. Paul saith You hath he quickned who were dead in trespasses and sins wherein in times past ye walked and afterwards he speaketh unto them and saith Ye were sometimes darkness Eph. 4.8 but are now light in the Lord. Now I would know whether he doth not change his estate that passeth from death to life which our Saviour our in express words affirmeth of the believer John 5.24 and from darkness to light As manifest a change of their estate do those words of the Apostle import and imply when he saith unto them Remember that ye being in times passed Gentiles in the flesh that at that time ye were without Christ Eph. 2.11 12 13. being aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world But now in Christ Jesus ye who were sometimes far off are made nigh by the blood of Christ Can any thing be spoken more plainly to shew what a great difference there was between their former estate and condition whilest they remained in infidelity and their present since they were converted to the Faith of Christ To be without Christ and without God and to be nigh unto God and unto Christ that is to be the children of God and members of Christ must needs argue a great change in a mans spiritual estate Those words also of St Paul Col. 1.13 do evince as manifest a change of our spiritual estate when he saith That God the Father hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son For how is it possible there should be any such translation if our state remained unalterable and still the same It is false therefore that Mr. D. teacheth to wit Reconcil of God to man pag. 27.28 That our Faith only giveth us evidence and assurance of our salvation which we had before but that we are not to believe and to serve God that we may obtain salvation non per modum meriti not by way of merit I mean not so but that we may obtain by Faith both right unto and possession or fruition of that salvation in Heaven which Christ hath purchased for us In this he contradicteth the Scripture for St Peter calleth the salvation of our souls the end of our Faith Now I would know 1 Pet. 1.9 whether a man doth undertake or do any thing nisi ex intuitu et cum intentione finis but for some end or other which he propounds unto himself When we do therefore believe in Christ and Repent us of our sins past we do it with this intention and for this end That we may be partakers of eternal salvation in Heaven through Christ Whereupon when the Jaylor demanded of Paul Silas Sirs What must I do to be saved Acts 16.31 They said Believe in the Lord Jesus and thou shalt be saved thou and thine house He findeth fault with this question Reconcil of God to man pag. 34. If the Jaylor had asked this question of Mr. D. he in cho●er scorn would have answered him What thou ignorant and impious man dost thou ask me what thou must do to be saved as if Christ had not throughly wrought and