Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apprehend_v	faith_n	righteousness_n	2,102	5	8.3942	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91998	A den of theeves discovered. Or certaine errours and false doctrines, delivered in a sermon at a visitation holden at Baldocke in the county of Hertford, Decemb. 9. 1641. By Henry Denne, curate at Pyrton in Hertfordshire. And since printed by his owne appointment. Contradicted justly by many of the auditors. And confuted by Thomas-Atvvood Rotherham, now rector of St John Zacharies, London, and sometimes vicar of Iclkeford in Hertfordshire, neare Hitchin. Here you have the point of iustification by free grace fully handled, together with many difficult places of Scriptnre [sic] (much abused) plainly expounded; and some speciall cases of conscience resolved, whereby the weakest Christian, in the greatest conflict, may gather true and solid comfort. With severall tables very necessary and usefull for the reader. Published by authority.	Rotherham, Thomas Atwood, d. 1657.	1643 (1643)	Wing R2000; Thomason E251_3; ESTC R212516	114,466	110

words Peter went out and wept bitterly hath this passage Peter therefore wept bitterly he wept that he might with teares wash away his sinne If thou wilt obtaine pardon wash away thy offence with teares thus the Father (f) Tria sunt genera Baptismi quorum primum quo sordes peccatorum per regenerationis lavacrum abluuntur Secondum quo quis sanguine suo per Martyrium baptizatur Est autemtertium baptisina lachrymarum Isidor de offic eccle lib. cap. 22. sol mihi 411. Isidor Hispalensis who lived a thousand yeares agoe saith there are three kinds of baptisme or washing The first whereby the defilements of sinne are washed away by the laver of regeneration The second when one is baptized in his owne blood by Martyrdome with which baptisme Christ was like wise baptized The third is the baptisme or washing of teares To preach then that teares of repentance wash away sin is no new Doctrine and is not injurious to but doth magnifie the blood of Christ Teares being an effect flowing from the conscience sprinkled with the blood of Christ Musculus upon the first of Esay propounds this question How the Prophet exhorts men to wash and cleanse themselves seeing it is not in their power And 1 Joh. 1. The blood of Jesus Christ washeth us from all sinne He answers it thus That this (g) Hujusmodi resipiscentia causa est repurgationis non per quam sed sine qua non Muscul com in loc repentance here required is the cause of our washing or cleansing not the cause by which but the cause without which our sinnes cannot be washed away And they are said to wash away our sinnes not considered in (h) Non in reipsa intrinseca bonitate actus sed in divina acceptatione pactione ordinatione Cassand Ep. 19 pag. mihi 1110. themselves or in regard of intrinsecall goodnesse in the Act of shedding them but in regard of Gods acceptation who doth in and through Christ accept of them in regard of Gods covenant and promise in regard of his ordination who hath ordained that such as shall bee saved shall weepe for their sinnes There is a washing of Sanctification and Regeneration as well as to Justification By true repentance these benefits doe redound of beleevers First remission of sinnes Marke 1.4 John did preach the baptisme of repentance for the remission of sinnes Thus while hee intitles his booke Johns doctrine hee labours as much as in him lyeth to overthrow Johns Doctrine Act. 3.19 Repent therefore and bee converted that your sinnes may bee blotted out Secondly the favour of God Luke 4.18 The Spirit of the Lord is upon mee because hee hath annointed mee to preach the Gospel to the poore he hath sent mee to heale the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at libertie those that are bruised to preach the acceptable yeare of the Lord Luke 15.7 Joy shall bee in heaven over one sinner that repenteth as you may see in the parable of the Prodigall The third benefit is righteousnesse before God Luk. 18.14 The Publican bewailing his condition in true repentance our Lord saith he went downe to his house justified rather than the other by (h) Uterque descendit domum sed impari fructu Publicanus vere justificatus Pharisaeus coram hominibus ranrum Areti in loc rather is meant the Publican was truely justifyed the Pharisee before men onely The Publican in the sight of God they had both their Righteousnesse the one hypocriticall the other reall who was justifyed of God So that rather must not be understood of one and the same Righteousnesse as though the difference consisted onely in this That the Publican was more justifyed the Pharisee lesse the Pharisee he justifyed himselfe before men hypocritically the other was justifyed of God which is much rather to be chosen Fourthly The gift and inhabitation of the Holy Ghost Act. 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes and yee shall receive the gift of the Holy Ghost Fifthly The hearing of our prayers 1 Joh. 3.21 22. If our heart condemne us not then we have confidence toward God And whatsoever we aske we receive of him The Sixth is Salvation and life eternall Act. 11.18 Then hath God also to the Gentiles granted repentance unto life The seventh is Freedome from temporall punishments or to be sure a mitigation of them Jonah 3.10 And God saw their workes that they turned from their evill wayes and God repented of the evill that he had said 2 Chron. 12.12 And when he humbled himselfe the wrath of the Lord turned from him that he would not destroy him altogether This is contrary to what he taught on a Fast day as I was credibly informed That we did not Fast and humble our selves for the turning away of Gods Judgements Looke well upon these particulars and consider the places of Scripture and you shall finde it no blasphemy to say repentance washes away sin Now let us see how all these benefits are attributed to repentance and how they may be said to be the fruites of it Not (i) Observandum est paenitentiae haec tribui non ratione contritionis quasi illa sit meritum quoddam ac causa remissionis peccatorum sed ratione hdei quae est essentialis pars paenitentiae Quod ergo partis quidem primatiae pro prium est illud usitata Scripturae phrasi toti tribuitur Gerhard locor Tom. 3. col mihi 428. in regard of contrition as if that were a certain merit and cause of remission of sinnes I meane the meritorious cause though as I said it is Causa sine qua non the cause without which we cannot receive them but in regard of Faith which is an essentiall part of repentance which doth apprehend Christ and in Christ doth freely receive the grace of God remission of sinnes righteousnesse the gift of the Holy Ghost and life eternall That therefore which is proper to a part it being the principall part That is by the usuall phrase of Scripture attributed to the whole Especially when as true and saving Faith and true contrition and the study of new obedience are inseparably joyned together I hope then we may use Scripture phrase without blasphemy Page 49. The latter end he sayes This doctrine workes hideous effects in the Church of God The simple people being asked how they thinke to make satisfaction to God for sin have answered by lamenting and amending Are not these simple people those that have lived the ten yeares under his Ministery they are simple indeed Aske a Childe that can say the Church Catechisme which in teaching repentance tells us Wee must have a lively Faith in Gods mercy through Christ with a thankefull remembrance of his death and he will tell you he hopes to make satisfaction by the merits of Jesus Christ We