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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	actual_a	death_n	sin_n	1,599	5	6.4008	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80737	Knovvledge & practice, or, a plain discourse of the chief things necessary to be known, believ'd, and practised in order to salvation. Drawn up, and principally intended for the use and benefit of North-Cadbury in Somersetshire, / by Samuel Cradock, B.D. & Pastor there: sometime fellow of Emmanuel Colledge in Cambridge.	Cradock, Samuel, 1621?-1706.	1659 (1659)	Wing C6751; Thomason E1724_1; ESTC R209799	322,548	715

robs and deprives the soul of Gods Image consisting in knowledge righteousnesse and holinesse 4. It depraves disorders distempers the soul weakens the powers of it disables it for holy operations and brings a corrupt disposition into it 5. It defiles the soul and leaves such a blot and stain upon it that nothing but the blood of Christ can wash out 6. It enslaves the soul to the devil 7. It makes the soul like unto the devil Holinesse is Gods Nature Sin and wickednesse is the devils 'T was sin that at first turn'd Angels of light into devils of darknesse And if we could separate sin from them they would cease to be devils and clear up again into Angels of light II. The great danger of sin appears in that it brings such a guilt upon the soul as makes it liable to Gods wrath and curse and to punishments 1. Temporal Sickness pain vexation misery death which to the wicked are truly punishments and fruits of Gods vindicative justice and have their sting still in them 2. Spiritual 1. Losse of the favour of God and communion with him 2. The immediate strokes of his anger on the soul wounds of Conscience drops of his wrath horrour of mind despair 3. Hardnesse of heart a Spirit of slumber blindness of mind a reprobate sense to be given over to vile affections and to Sathan These are most fearful judgements 3. Eternal Such as concern the soules immortall condition after this life And they are either punishments of loss or pain 1. Of loss in being for ever banished from the presence of the Lord and the joyes of Heaven 2 Thes 2.9 being punished with everlasting destruction from the presence of the Lord and the Glory of his power 2. Of pain consisting in those exquisite and unconceivable torments which shall be inflicted on the d●mned set forth in Scripture by everlasting fire utter darknesse the worm that never dies the fire that is not quenched chains of darkness the blackness of darkness for ever the lake of fire and brimstone c. As therfore the nature of sin is out of measure sinful so the punishments are out of measure fearful III. The soules deep guiltinesse appears by considering 1. It s Original sin In which three things are to be noted 1. The guilt of Adams particular transgression in eating the forbidden fruit imputed to us He was the head and common Father of mankind and we were legally parties in that covenant which was at first made with him For God established his covenant with Adam principally in respect of his Nature and not so much in respect of his Person so that by consequence it must follow that all who are partakers of that Nature are bound by that Covenant And therefore we cannot but expect to be liable unto the guilt which followed upon the breach and violation of it Rom. 5.12 c. 2. A want of original righteousnesse Rom. 3.23 All have sinned and come short of the Glory of God that is of the glorious Image of God which was at first stamped upon man 3. A corrupt disposition in mans nature in place of original righteousnesse These two latter being the sad effects of Adams sin Now this depravednesse of nature this great aversenesse to good and pronenesse to evil is call'd the old man and the body of sin Rom. 6.6 The sin that dwelleth in us Rom. 7.17 The body of death Rom. 7.24 The flesh as opposite to the Spirit and Grace Rom. 7.18 25. The Law of the members Rom 7.23 Col. 3.5 A mans own lust Jam. 1.14 where 't is expresly distinguished from actual sin as being the procreant cause of it 2. It s Actual transgressions where are to be considered 1. Omissions of good and the duties required that might and ought to have been done 2. Commissions of evil Offending Against the Law even both Tables of it Against the Gospel 3. Doing that which was good in an evil manner slight and undue performance of holy duties 4. The aggravations of these sins in regard First Of the greatnesse of many of them Every one has some black daies in his Calender some more high and great offences whereof he hath been guilty and for which he is to be more deeply humbled Secondly The number of them if we consider 1. Wicked thoughts 2. Inordinate Affections 3. Sinful words 4. Evil actions Thirdly That many of them have been committed 1. Against mercies 2. Against judgments 3. Against promises and vowes of better obedience Secondly Contrition Godly sorrow brokenness of heart for sin To be sorry for what we have done amisse is something towards repentance but it is not the whole of it Gracious humiliation is a deep and hearty grieving for all our sins and that upon these Gospel Motives 1. Because we have by our sins highly displeased and offended our gracious God whom we had all the reason in the world to have studied to please The displeasure and offence of God is that which sets the soul a bleeding and mourning evangelically Consider therefore what is the Spring of thy sorrow If the punishment or shame of thy sins touch thee nearer than the offence of God 't is a sign thy sorrow is not right 2. Because our sins pierced our dear Lord and Saviour and put him to such grievous painful and shameful sufferings 3. Because by our sins we have brought a horrible defilement and stain on our souls 4. Because we have made our selves liable to the wrath and curse of God and deserve to be separated from the Lord and to be punished among devils and damned fiends for ever This in conjunction with the former is an Evangelical motive I confesse to weep and howl and grieve meerly for the wrath and punishment sin has brought upon the soul is such a sorrow as Judas had his share in and the damned in Hell exceed in it But this sorrow does not use to leave the soul in a better disposition for obedience in time to come as godly sorrow doth 2 Cor. 7.10 Godly sorrow worketh repentance unto life And take notice by the way this Godly sorrow is not a flower that growes in the Garden of nature A hard heart is Adams Legacy There may be a flexible nature where there is a hard heart that knowes not how to mourn and grieve for sin in a right manner Godly sorrow is voluntary The soul is active in it prayes for such a melting frame is thankful for it is best pleased when the heart is soft and tender and deeply affected for its sins and offences against God 'T is not so in worldly sorrow for in that we are meerly passive It comes upon us without sending for or being bidden welcome by us Thirdly Hating and Loathing sin The Spirit of sanctification works a secret antipathy an irreconcileable hatred in the soul against sin The true penitent hates sin as sin As David said Psal 119.128 I hate every false way True hatred is to the whole kind When

which is so got to prosper 3. What will it profit a man to gain never so much and lose his soul Thou thinkest may be thou hast been very cunning when thou hast over reached thy Neighbour but considerest not there is another all the while over-reaching thee and cheating thee of that which is infinitely more precious even thy immortal soul And alas What will it ease thee in Hell to think thou hast left a great deal of wealth behind thee upon Earth 4. Remember what is unrighteously got by defrauding and injuring another must not only be repented of before God but restitution thereof or other satisfaction made to the party wronged For God pardons no sin we will pertinaciously retain and live in Prov. 28.13 He that covereth his sins shall not prosper but whoso confesseth and forsaketh them shall find mercy And he that restoreth not ill gotten goods liveth still in his sin and repenteth not of it seeing restitution is an inseparable fruit of true repentance Take heed therefore of all unjust getting and all unjust detaining For in such cases restitution is to be made in kind or value to the person wronged if alive If he be dead to his heirs If they cannot be known to the poor And equity requireth that the time be considered wherein his right has been detained from him For restitution we have 1. Gods Command God requireth if any thing be gotten either by violence fraud or deceit restitution should be made to the true owner Lev. 6.2 If a soul sin and commit a trespasse against the Lord and lie unto his neighbour in that which was delivered him to keep or in fellowship or in a thing taken away by violence or hath deceived his neighbour V. 3. Or have found that which was lost and lieth concerning it and sweareth falsly in any of all these that a man doth sinning therein V. 4. Then it shall be because he hath sinned and is guilty that he shall restore that which he took violently away or the thing which he hath deceitfully gotten or that which was delivered him to keep or the lost thing which he found 2. We have examples for it Josephs brethren restored the money found in their sacks Gen. 41.12 Zacheus practised it Luke 19.8 And Zacheus stood and said unto the Lord behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him fourfold Yea Judas himself being convinced of his sin made restitution Matth. 27.3 Then Judas which had betraied him when he saw that he was condemned repented himself and brought again the thirty pieces of silver to the chief Priests and Elders 3. There is this great reason for it For our repentance is not sincere if we do not labour to undo our sins again Now he that restoreth not ill gotten goods liveth still in his sin and doth not labour to retract and revoke it as he ought to do And because many are loath to come to this hard duty of restitution for fear of shame or reproach that may acrue to them thereby they may desire some Godly Minister or some faithful Christian friend to transact that businesse for them who if they see cause may conceal their names and yet present the satisfaction or restitution by them sent to the injured person And whoever in singlenesse of heart and as in the sight and presence of God do thus labour to retract their sin and clear their souls of guilt by choosing rather to part with some of their substance than to retain what they ought not I am most confident will find abundance of comfort in so doing Upon all these considerations labour to mortifie that which is the root of all injustice namely Covetousnesse And remember that upon all rational accounts true Piety and exact Honesty is the best policy A little righteously got is better then the great treasures of the wicked 1 Tim. 6.6 Godlinesse with contentment is great gain V. 9. But they that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition V. 10. For the love of money is the root of all evil which while some coveted after they have erred from the Faith and pierced themselves through with many sorrowes 1 Thes 4.6 Let no man go beyond or defraud his brother in any matter because that the Lord is the avenger of all such as we also have forewarned you and testified Eph. 5.5 For this ye know that no whoremonger nor unclean person nor covetous man who is an Idolater hath any inheritance in the Kingdom of Christ and of God Lev. 25.14 And if thou sell ought unto thy neighbour or buyest ought of thy neighbours hand ye shall not oppresse one another Ezek. 33.15 If the wicked restore the pledge give again that he hath robbed walk in the Statutes of life without committing iniquity he shall surely live he shall not die Numb 5.6 Speak unto the Children of Israel when a man or woman shall commit any sin that men commit to do a trespass against the Lord and that person be guilty V. 7. Then they shall confesse their sin which they have done and he shall recompense his trespasse with the principal thereof add unto it the fifth part thereof and give it unto him against whom he hath trespassed Exod. 22.2 If a thief be found breaking up and be smitten that he die there shall no blood be shed for him V. 3. If the Sun be risen upon him there shall be blood shed for him for he should make full restitution If he have nothing then he shall be sold for his theft CHAP. X. Concerning the duties of Governours of Families GOvernours of Families ought to be very careful that not only themselves but the rest of their Family also do faithfully serve the Lord. In treating of this 1. I shall give some Arguments for it 2. Some Directions for the right performing of it 3. Shew whence the neglect of it proceeds I. There is great reason for it in respect of God whose Honour above all things we should endeavour to advance And what better course can be taken for it than to set up his Worship in our houses and families II. In respect of our Families The greatest good we can possibly do them is to instruct them in the principles of true Piety To provide an estate or inheritance for children meat and drink and wages for servants is no more than sober Heathens do What singular thing is this To leave them rightly principl'd and instructed interested in the Covenant of Grace under the favour blessing and protection of God This is a high and a singular good indeed For this they may have cause to bless God for ever Is it enough for Christian Parents to breed up their Children so as they may live in this World and take no care what shall become of them

his Family Luke 9.18 And it came to pass as he was alone praying his Disciples were with him As he was alone not singly but privately alone as appears by comparing this place with Mark 4.10 And when he was alone they that were about him with the twelve asked of him the Parable 9. Does not our Saviour in the Lords Prayer plainly teach that Christians should pray joyntly as well as severally Our Father c. Give us this day our daily bread c. 10. Does not the Apostle bid us pray with all prayer Eph. 6.18 i. e. With all manner of lawful prayer therefore with Family prayer 11. Is there not a blessing promised to joynt-prayer Matth. 18.19 Again I say unto you that if two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven v. 20. For where two or three are gathered together in my Name there am I in the midst of them 12. Should not every Christian Family be a little Church of Christ And is not a Church to pray together Acts 12.5 Peter therefore was kept in prison but prayer was made without ceasing of the Church for him v. 12. And when he had considered the thing he came to the house of Mary the mother of John whose Sir-name was Mark where many were gathered together praying Acts 2.42 And they continued stedfastly in the Apostles Doctrine and fellowship and in breaking of bread and in prayers 13. Do not the necessities of a Family require it They are joyn'd in mercies in judgments and often in sins Should they not therefore joyn in humiliations prayers and thanksgivings 14. Can a Family expect to be blessed by God that lives in a constant neglect of this duty The favour of Providence is a mans best inheritance Family Piety is usually attended with Family prosperity Prov. 3.33 The curse of the Lord is in the house of the wicked but he blesseth the habitation of the just 15. Were not houses as well as Temples to be dedicated to God by the inhabitants at their first entrance into them Deut. 20.5 And the Officers shall speak unto the people saying What man is there that hath built a new house and hath not dedicated it let him go and return to his house lest he die in the battel and another man dedicate it Psal 30. Title A Psalm and song at the dedication of the house of David And why should they not afterward be used for places to pray in to read the Word to sing Psalms in as well as to eat and drink and sleep in Is there not as good fellowship in holy duties as in merry company and idle communication Why should a Family do nothing joyntly that tends to the good of their souls Are we Christians and shall we not be willing God should be the Master of our houses 16. Does not the neglect of prayer expose a Family to many judgments and many sins Where prayers are shut out of any house there usually the door is opened wide to prophanenesse and all licentiousnesse And what follows thereupon but the wrath and curse of God Let not Family prayer therefore morning and evening be neglected upon any pretence whatsoever and let all persons be carefull they be not slight and formal in the performance of it And besides prayer let there be reading the holy Scriptures and other good books singing Psalms Catechizing and private instruction a due care to sanctifie the Lords day a diligent frequenting the publick Ordinances a reviving by repetition in private what they have heard in the publick religious conference and whatever else may conduce to the encreasing true Piety and Godlinesse among them IV. Let Governours of Families call upon and charge those under their Government to pray privately and in secret and not to content themselves only with the Family-prayer as too many are apt to do V. Let them keep out as much as they can lewd company out of their Families When swearers drunkards Atheists scorners of Godlinesse may have free access entertainment and countenance in a Family Religion is not like to thrive there nor any thing that is of good report or praise-worthy VI. Let them also be careful to preserve their Families from seducers and soul deceivers 2 Epist John v. 10. If there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed VII Let them watch over their Families The want of vigilancy in the Governour is usually the fountain of most disorders in the Family Let there be Family-Discipline Let them admonish the unruly and seek to reclaim them and if they prove incorrigible cast them out if they be separable members Let them incourage those that do well letting them see they take notice as readily of their well-doing as of their faults When there is cause to rebuke any offender let it be done without bitternesse or reviling Let there be more strength of reason in their words to convince them of their sins and to make them see their danger and to know how to amend than heat of anger to utter their own displeasure Let the fault be made manifest to the person offending that his own Conscience may condemn him Bitternesse does oftner harden the heart than reform the life And if Governours of Families would according to these Directions labour to do their duties faithfully they might be exceeding instrumental of the salvation of those under their Government Oh how much good may the prayers precepts example prudent admonitions and constant vigilancy of such pious Governours do They may more promote the businesse of Religion in their Families than any Minister can 'T is morally impossible a Minister should bring a Town or Congregation to good order except assisted by Governours of Families The long desired reformation both of Church and State sticks here To reform all let us begin at home 'T is a vain thing to expect the reformation of a Congregation while private Families remain unreformed and are pestered with ignorance errour or prophanenesse A Governour of a Familie should look upon himself as Christs deputy in his own house and as it were invested with his three Offices of Prophet Priest and King He should be 1. A Prophet to teach instruct catechize his houshold Deu. 6.7 And thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou liest down and when thou risest up An uncatechized head and an unsanctified heart do too frequently go together Lewis the ninth of France was found instructing a poor Kitchin boy and being asked why he would do so answered the meanest hath a soul as precious as my own and bought with the same blood of Christ Our Saviour instructed his Disciples praied with them taught them to pray sung an Hymn with them And can you follow a

him with an Antidote least that should let him know he is conceiv'd to be in danger of perishing Should such an irrational custom come into the world to make it uncivil for Schollers when they meet together to talk of books allowing them any other kind of discourse but that which tends to the bettering one another What were to be done by Students in this case but to take up a resolution to bear down this irrational custom by bringing in the contrary So truly if it be the civility and mode of the world to talk prophanely to scoffe at Religion to deride strictnesse c. and must be counted rudenesse and unmannerlinesse to discharge this duty of admonishing an offending brother or speaking any thing to him that may tend to the saving his Soul What should all sober Christians do in this case but even resolve unanimously to bear down such an irreligious custom which betraies many souls to everlasting ruine and to be no more pusillanimous and faint-hearted but faithfully to practise this excellent though disrellished duty maugre all opposition from the world And this were the way to bring Piety into repute and to make sin sneak and hide its head when it shall be seen that Religion is own'd and openly avowed by the Professors of it Obj. 2. To reprove offenders is to little purpose they will amend never the sooner Sol. Who art thou that thus repliest against God Do the Duty he enjoins thee and leave the successe to him Canst thou tell how or when or by what means God will work upon the heart of a sinner Though thy reproof should do no good for the present yet thou knowest not what impression it may make and what operation it may have afterward The seed may take root in the ground and after many daies spring up though it do not instantly Many sinners are of a proud humour and will not for the present acknowledge any crime least that should passe for a submission yet afterwards possibly upon sober judging and considering the reasonablenesse and equity of the reproof may be willing to amend that privatly upon their own choice which they would not do upon their brothers admonition We must have patience and in meeknesse instruct those that oppose themselves if God peradventure will give them repentance to the acknowledging of the Truth as the Apostle directs us 2 Tim. 2.25 Men that have taken heart and cast off this sluggish Cowardize which alwaies pretends a Lion in the way when any duty is to be done have not repented it in the end but found much comfort in the performing of it Obj. 3. Why should I meddle in other mens matters and so be accounted a busie-body I will look to my self let them look to their own Souls Sol. This is an ordinary excuse but it savours of little Grace How much comes this short of Cain's speech Am I my Brothers keeper St Paul teaches directly the contrary Phil. 2.4 Look not every man on his own things but every man on the things of others We are not born only to consider our selves but in our sphear to endeavour the good of others This coynesse tendernesse niceness of reproving any whom we may hope to amend by it whence springs it but from an inordinate self love that will not venture the censure of a busie-body c. for the safety of a perishing Brother though we have Gods Command to back us which indeed should be a back of steel unto us though we meet with some temporal inconveniencies in performing obedience to it Obj. 4. I am but a private Christian and unlearned I cannot speak so as others can This duty belongs to Ministers I hope I may be excused Sol. This is a duty not only of Ministers who are to do it by vertue of their Office but of every brother or common Christian by vertue of Gods Command Lev. 19.17 'T is a work of Charity a common Office of one neighbour to another Thou art not therefore so unlearn'd but thou knowest that no unrighteous man shall inherit the Kingdom of God That all Liars drunkards swearers whoremongers sorcerers adulterers murderers thieves extortioners covetous envious malicious persons c. that break not off their sins by timely repentance shall have their portion in that Lake that burneth with fire and brimstone for ever As we read 1 Cor. 6.9 Gal. 5.21 Rev 21.8 Oughtest thou not therefore to tell guilty persons of their danger and intreat them to bethink themselves where such courses will end and to have some pity upon their own souls Alas 'T is not so much want of knowledge as want of zeal to Gods Glory and want of compassion to their neighbours souls that makes men so negligent of this duty Obj. 5. But is this a duty incumbent upon me at all times whenever I see or hear a brother offend Must I not expect convenient seasons to do it in Sol. 'T is true he that is bound to reprove is bound also to do it as wisely and prudently as he can Therefore for the season of reproof a Learned man sets down this Rule Whenever admonition may probably do good to the person to whom it is designed and not harm either to him or any other then it cannot be unseasonable Whatever censure falls on me it matters not so the brother reproved receive Benefit thereby and I were the person from whom it was due to him Thus he The more private a reproof is in probability the more effectual it will be yet a publick calm reproof when the offence is publick may besides the good of the person to whom it is address'd prove beneficial to the whole company 1. It may give them an example which possibly they may transcribe from thy practise though they have not from Gods Precept 2. It may arraign and condemn the like vices in other men which are now reprehended but in one 'T is good therefore to take the present season of reproving except there be hope of springing some happier opportunity for this performance at some other time which may make it more prudent and charitable to defer it till then But as Felix dismist Paul for that time and promised when he had a more convenient season to send for him yet is never read to have done it or as the sordid scandalous Miser quarrels with somewhat in almost every object of Charity he meets with to excuse himself from Alms-giving so we must take heed that we do not pretend unseasonableness for our excuse when 't is meerly our cowardize or the coldnesse of our Christian Charity that is the true cause of our neglecting this duty Life is uncertain we may die or the party may dy then he is for ever out of the reach of our Charity The longer he lies in sin the more God is dishonoured the more wrath is treasured up the harder his heart ordinarily growes and his recovery will be the more difficult Therefore St. Jude speaking of secure