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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	author_n	sin_n	will_n	1,685	5	6.8791	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25294	The substance of Christian religion, or, A plain and easie draught of the Christian catechisme in LII lectures on chosen texts of Scripture, for each Lords-day of the year, learnedly and perspicuously illustrated with doctrines, reasons, and uses / by that reverend and worthy laborer in the Lord's vineyard, William Ames ...	Ames, William, 1576-1633.	1659 (1659)	Wing A3003; ESTC R6622	173,739	322

this prayer Reas. 2. Because God according to his infinite wisedome hath so ordered things in Christ that he can with safety to his justice of his free mercy forgive us our sins Reas. 3. Because this mercy being infinite farre surpasseth our sins though in themselves they be horrible Use Of Exhortation that with all our hearts we fly to this mercy and rest in it and on it Doct. 4. Unto remission of sins together with ●…aith is required a confession of them and repentance or a change of minde and amendment This followes from the nature of the petition Reas. 1 Because none can earnestly desire the blotting out of his sins unless he both confess and also hate and detest them Reas. 2. Because otherwise he can by no meanes rightly magnify the mercy of God whereunto he flies but rather goes about to prostitute it and make it a Pander or Baud to his sins Reas. 3. Because without these none is fitted for receiving comfort from the mercy of God in remission of his sins Use Of Reproof against such as presume on the mercy of God though they never thus seriously repent of their sins nor can be brought to confess or acknowledge their cruell dispositious to men Doct. 5. Mercy and love to our brethren is a signe of the mercy and love of God to our selves From these words As we forgive our debtors Reas. 1. Because the mercy and love of God shed abroad in our hearts begets mercy in us to our bretheren as heat begets heat Reas. 2. Because this mercy and love towards men is for its conformity thereto and suitableness to it a special condition of obtaining the mercy of God and so is declared to be tied to it Mat. 6. 14. If ye forgive men their trespasses your Father also that is in Heaven will forgive you Reas. 3. Because this forgiving of all injuries and wrongs done to us by others is taken of the special and free mercy of God communicated unto us and this grace is the effect of Gods mercy forgiving us our sins Use Of Admonition that we deceive not our selves and promise to our selves the mercy of God whilst we nourish in our own hearts hatred and ran●…our against our brethren The fifty second Lords day On the sixth petition of the Lords prayer 〈◊〉 u●… not into temptation c. IN this petition the business is about the evill of sin in respect of its dominion which it uses to have over men concerning which we have first the petition and secondly its declaration or opposition In the petition we pray against this evill in its twofold cause whereof the first is the proper cause of sin intending it which is the temptation of the Devill or the Devill tempting us to sin Now temptation is nothing else but an argument propos●…d to us whereby we are induced to be perswaded and drawne into sin The other cause that is looked at in this petition is not properly the cause of the sin nor any efficient or author of it but a governour and orderer as well of the sin it self as of the tempting to sin and of the effects of both but the true cause of the evill of punishment that followes sin And this is Gods effectual and powerfull way of working about sin or exercising of his providence which usually is called Gods permission although it be more than a bare and an idle permitting The explication of this petition is in praying for the contrary to this evill that we prayed against in the words going before which is prayed against from Gods gracious acting towards us contrary to that which before was called a leading into temptation For it is called a delivering or plucking of us out of temptation Doct. 1. The guilt of former sins committed deserveth altogether at gods hands that we should be quite given over to temptations and sins This is gathered from the connexion wherein first forgivenesse of sins is sought and then deliverance from temptations and evill for sin Reas. 1. Because sin being an aversion or turning away from God therefore it deserves that he should turne away himself and his grace from us Reas. 2. Because for sin we both give our selves up as it were servants to sin and to him that tempts to sin We deserve therefore directly and very rightly that we should be given to such masters as we our selves have chosen Reas. 3 When we rush into sin we neglect that grace of God by which we might have been preserved from sin and therefore we deserve to be deserted by him Use 1. Of Admonition that we so much the more take care to keep our selves from sin Use 2. Of Direction that we daily seek from God the forgivenesse of our sins even for this end that we be not further given up to sin and to temptation but that we may be preserved from both Doct. 2. Whosoever have forgivenesse of sins or seriously se●…k after it they have a desire and true purpose to abstain and keep themselves from sinning in time to come This is also clear from the connexion of these two petitions Reas. 1. Because otherwayes they would not truly abhor sin and so would shew themselves altogegether indisposed and not qualified for remission of sins Reas. 2. Because else they would not be thankfull to God that forgave them their sins Reas. 3. Because else that forgivenesse would be in vain if they should again purpose to themselves to returne to the like condition wherein they were before Use Of Reproof of such as seem to wish for forgivenesse of sin but in the mean time have no care to fly from sin Doct. 3. Who so desires to keep himself from sin ought also to keep himself from all temptations and occasions that lead into sin It is clear from the petition which prayes against temptations to sins Reas. 1. Because the end of such temptations is sin and the misery that followes upon sin Reas. 2. Temptations are so many so subtile and so powerfull that unless with great care we take heed to our selves it cannot be but they lead us into sin Reas. 3. Because of our selves we are carried that way and incline unto this that by giving place to temptations we may betray our owne soules to the tempter Use Of Admonition to such as from too much security and boldness rashly expose themselves to the danger of diverse temptations and inticements to sin for temptation is not to be desired and sought after but as wisely as we can to be shunn'd and where that cannot be stoutly and couragiously to be repulsed Doct. 4. Our Father that is in Heaven disposeth also of our temptations according to his owne good pleasure For thus it is here held out to us that it is he that either leads us into temptation or causes us not to be brought into it but kept from it Reas. 1. Because he exercises his providence in guiding and measuring of every temptation Reas 2. From him depends the

rest that belong to the real practice of religion Use 2. Of Direction that we lean not to our own or to other mens wisdome and providence but to apply our selves alwayes to lay hold on the providence of God that we may rely on it in all things Doct. 2. The providence of God includes in it self not onely the intention but also the attainment of its end For all things are no less certainly for him than they are either by him or from him Reas. 1. Because divine providence is most perfect and therefore alwayes attains what it intends properly For that is the imperfection of mans providence that it often attains not its end but is hindered by some other causes Reas. 2. Because if God attained not his purposed end then would he suffer some change in his blessedness and happiness of condition because it is a more blessed thing to have all ones desires and purposes fulfilled than to fall beside some of them Reas. 3. Because thence also would follow diminution of Gods eternal knowledge For no wise man proposes that to himself to be attained which from the beginning he knows that he shall never attain Use 1. Is of Refutation against such that turn divine providence into a humane providence Use 2. Of Consolation to all believers to whom God hath promised that he will provide and see for them so as all things at last shall turn to their good and eternal happiness Doct. 2. This providence of God extends it self to all things This is clear in the Text. Reas. 1. It is as much extended to all in the world as a good and wise master of a family hath a care as much as in him lieth of all things that are done in his house Reas. 2. It is extended to every thing that was created of God For in the same manner providence follows upon creation as the Apostle teacheth that provision doth upon procreation and seeing to children and others in the family 1 Tim. 5. 8. For God in some sort is called the Father of all things that he created Reas. 3. He hath a care of all noble and great things because the direction of such makes evidently for his glory Reas. 4. He cares also for the least and vilest things as the haires of our head and the like Mat. 10. 29. Because his wisdome being infinite these cannot escape it As from the greatness of them his being is not helped so from the littleness of them he is not hindered to care for them Oftentimes also from least things very great things depend and from vile or base things a noble change followeth either for the better or for the worse Reas 5 This providence is extended not onely to things that of necessity are or must be but to contingents also or things voluntary because contingents they are mutable and subject to many casualties coming from the course of many causes do most of all require the government of a superior power that they may be rightly ordered left all should run into confusion And voluntary things are of a most noble operation and of a higher nature than any natural things are and therefore most of all do depend upon Gods care for them and over them And these things are so cared for of God that their nature is not thereby overthrown but established and governed For it is rightly said of divine providence that though it attains to its end with strength yet even in doing so it disposeth all things sweetly that is according to the nature of all and each that he himself put into them in the Creation and yet conserves and governs by his providence For there is nothing in Gods providence that brings a necessity upon any thing properly so called but onely a certainty which no wayes withstand the nature of contingency and liberty Reas. 6. This providence is extended not onely to things good but also to evill nor yet onely to evills of punishment but also to evils of sin because though evill was not created of God and in this respect is not properly and in it self the subject of divine providence yet because it comes from the creature of God and of its owne nature disorders the work of God and is contrary to the order that God appointed and therefore ought of necessity to be ordered and limited of God otherwise the most noble work of God if he had no care to the contrary would run into great disorder and because there is in sins the greatest confusion and disorder therefore it is mo●…t of all required here that God exercise the power of his providence in regard of whom onely evill hath some kinde of good in it to wit as far as it is ordered by him and turned to good Use 1. Is of Exhortation that we may alwayes have our affiance firm and immovable and fixed on God because If God be for us who can be against us seeing all things are directed and governed of God Use 2. Is of Admonition that we depend upon no creature but upon God alone because all things are governed of God And then that we learn to reverence and fear God in all things seeing his providence that is to be reverenced and feared hath a hand in all things The eleventh Lords day Act. 4. 12. Neither is there salvation in any other For there is no other name under heaven given amongst men whereby we must be saved IN these words is contained the reason of the answer that Peter gave to the multitude being come together to the question they made about the good work done to the impotent man verse 9. The question was How he was healed and delivered from his sickness The answer was that he was made whole by the name of Jesus Christ that is by that divine authority and power whereof Jesus Christ was the author The reason of this answer and deed is taken from the nature and power of Jesus Christ which is shown declared in this verse from its effect to wit that it brings salvation as well spiritual as corporal to men And this effect is so affirmed of this cause that is of Christ that it is denied of all others So that there are two assertions contained in these words whereof the first is that Jesus Christ offereth salvation to men The second that no other can bring salvation The reason of both assertions is given because the name that is the power and authority of saving signified by the name Iesus is given to him and to none else For by name in this place as it is referred to Christ Christ himself is understood as signified by that name of Jesus or Saviour as by the name of God God himself is oft thus understood in Scripture but withall the power and authority of Christ to save is made known in more illustrious persons titles and solemn stiles whereby is declared their quality and what they import For the signification of the name Iesus is here

the sufferings and patience of Jesus Christ so also in the life to come we shall be made partakers of his glory Rom. 8. 17. Doct. 4. Christ together with his highest dignity bath also highest power This the Text evidenceth in as much as God's right hand signifieth his power and sitting down on his right hand signifies the highest communion and society with God in this power that can be Reas. 1. Because dignity and power might so have the same degrees For dignity separated from power is no more but a dead title and therefore seeing Christ hath highest dignity and glory it followes also that he is endued with highest power Reas. 2. Because Christ is constituted Lord as well to correct governe as to preserve glorify his Church He must therefore of necessity both have the power of right and the power of strength fitting and competent for these ends For the Lord hath both a power of right and of might to exercise and put in execution all this as well immediately and by himself as mediately and by instruments or servants And this is that power that Christ professeth was given unto him in Heaven and on earth Mat. 28. 18. Now it is given to Christ and agreeth to him most properly as he is Mediator or as man assumed to the unity of one person with God but not so properly as God and therefore it is said to agree to him as he is the son of man Ioh 5. 27. Use Is of Consolation For though this divine power of Christ be terrible to his enemies yet to believers it brings firm hope and affiance and comfort because as Christ himself saith Ioh. ●…0 24. such an one hath everlasting life and shall not come into condemnation but is passed from death unto life And hither also tendeth Rom. 8. 34 35. when there the Apostle proves that nothing can separate from the love of Christ because he sits on the right hand of God Doct. 5. Christ hath the quiet and unmovable possession of this power For in this sense it is that he is said to sit on the right hand of God Reas. 1. Because he hath overcome all his enemies virtually and shall actually in his own appointed time subdue them all fully and bring them under the yoak Reas. 2. Because there is nothing on earth or under the earth can in the least trouble or molest this his possession Reas. 3. Because this state and condition of Christ is not onely immortal and free from all change by vertue of Covenant and divine Promise but also of its own nature being now accomplished according to free Covenant and such will the happiness of the least Saint be Use This also is of Consolation which though it may strike terror and amazement in the hearts of Christ's enemies yet it raiseth and rouseth up the dejected and drooping spirits of all such as put their trust and confidence in him for he sitteth on the right hand of God in power and majesty there making intercession for us The nineteenth Lords day Mat. 25. from verse 31. to 39. Vers. 31 When the Son of man shall come in his glory and all the holy Angells with him then shall he sit upon the throne of his glory 32 And before him shall be gathered all Nations and he shall separate them one from another as a shepherd divideth his sheep from the goats 33 And he shall set the sheep on his right hand but the goats on the left 34 Then shall the King say to them on his right hand Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world 35 For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in 36 Naked and ye clothed me I was sick and ye visited me I was in prison and ye came unto me 37 Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink 38 When saw we thee a stranger and took thee in or naked and clothed thee IN this place the acts or procedure of the last day are expounded The parts are two Christ's coming and the end of his coming which is the last ●…udgement In this last judgement 1. The preparation thereto is described 2. The execution of the sentence In the preparation Christ's majesty and glory in which he shall then appear is c●…iefly here set down 1. From his train and attendance that shall wait upon him consisting chiefly of the glorious Angells 2. From his glorious Throne 3. From the effect of this coming to wit to the gathering of all mankind together and separating of the good from the bad The sentence to be pronounced is twofold 1. Of salvation to the good 2. Of condemnation to the evill The sentence of salvation is declared 1. From its causes 2. From its adjuncts The principal cause is God's good will which is shewn 1. From the effect of that grace or favour that is the cause of our salvation which is the blessing of God 2. From the relatiou that thence ariseth which is that of a Father giving an inheritance and of a Son 's receiving the same 3. From the adjunct of time that this salvation was not then first appointed for them but prepared for them from the beginning of the world The adjunct signs also whereby this salvation is declared are good works which by the Trope or borrowed manner of speaking called Syne●…doche of the special put for the general by the learned are designed by the works of mercy and are amplified by that relation which these works have to Christ himself whilest they are exercised towards his members The sentence of condemnation is quite contrary to the former handled by the comparison and proportion of like things The execution of the sentence is briefly set down in the last verse of this Chapter Doct. 1. The universal or general judgement is most certainly to come to pass This judgement is called universal that it may be distinguished from that particular one which in some sort is exercised on the greatest part of men even in this life upon every one in particular when they pass out of this life For this comprehends all men together and therefore is called universal It may be also called universal or understood so because in it upon all mens and angels deeds and matters generally without exception sentence shal pass It is also called the last judgement because after it no new judgement is to be looked for but the execution of that judgement only shall follow upon it Reas. 1. Because before that time the judgement of God towards men is not compleated and fully perfected because in this life through God's forbearance and long patience evill men in joy many good things and good men are oppressed with many evills From this consideration many of the very Heathens themselves collected that

name not onely beyond and above all profits and pleasures of this life but also above our life it self both in this world and in the world to come if it were possible that we could desire Gods glory separately from our owne salvation and glorification in Heaven Doct. 3. Our hallowing or sanctifying and glorifying of Go●…s name depends upon his owne 〈◊〉 gift and bounty For we are here taught to seek and pray for it from him Reas. 1 Because no mortal creature of it self knows the way how Gods name is to be sanctified nor doth any by that illumination which he hath got so understand it but that he still stands in need yet more and more from time to time to be taught it of God Reas 2. Because when we understand how Gods name ought to be sanctified of us yet the direction and leading and grace of the Spirit of God is needfull for the performing of that which we know belongs unto our duty Reas 3. Because there be many things without us that belong to the sanctifying of Gods name that cannot be brought to any effect by us but by the special and powerfull working of God himself Use Of Information that by this we may understand that all the duties that we perform unto God are Gods owne gifts For nothing can be by us offered unto God for sanctifying of his name unless that first were freely given us of God And thus God is Alpha and Omega the beginning and the end in all that spiritual communion that we have with him First he forgives us our sins then he gives us the grace both to will and to do that which is good and well-pleasing in his sight and lastly all these his owne gifts he crownes in us both with grace to the end and glory in the end Doct. 4. It is a great benefit of God to us when we see his name to be hallowed or glorified For here we seek this first as our principal desire and benefit that the name of God may be hallowed Reas. 1. Because this hallowing of Gods name turnes alwayes to the profit and building up of the children of God who in some sort are made partakers of his glory Reas. 2. Because all such as love God above all things else are made possessors of their chief desire when they see the name of God to be hallowed and glorified Reas. 3. Because God often vouchsafes us this honour to be made some way instruments of hallowing and glorifying his name and this ought to be acknowledged for a great honour and benefit Use Of Reproof against the base and earthly mindes of men that are more taken with a little profit of the things of this world than with the glorious hallowing of the name of God Doct. 5. It ought to be our greatest grief if the name of God be prophaned or blasphemed For this is it that is directly contrary to this first and great petition and the greatest hearts desire of all the godly Reas. 1. Because Gods majesty ought to be most dear unto us Reas. 2 Because the actors of such a sin are most wretched and therfore much to be pittied for the miserable blindnesse and perversnesse wherein they lie Reas. 3. Because great scandal is given to others Reas. 4. Because by this meanes Gods judgements are in a singular manner thus provoked and procured for God will alwayes have his glory will we nill we either from us freely or upon us fiercely either the glory of his mercy from us or the glory of his justice and wrath upon us Use Of Direction how we ought to be affected when the name of God is prophaned or blasphemed that is if it be done by others we ought to grieve at the thing and as far as in us lies to mend it but if it be done by our selves or by occasion of us that is for a life led altogether unworthy of and unsutable to the glorious God that we profess to serve then we ought as it were to repair God of his honour by our humiliation and repentance for such misdoings and by zeal of glorifying him afterwards as we had offended and dishonoured him before The forty eighth Lords day On the second petition of the Lords prayer Let thy Kingdome come IN the second Petition is handled the principal meanes whereby the name of God is hallowed or glorified amongst men and that is the Kingdome of God and its coming is sought for And by the Kingdome of God properly is understood that state of the Church wherein she is made partaker of that happinesse that she hath in her communion with God For a Kingdome in its general notion is a kinde of politie or publick government and state of men wherein one hath the supreme and chief command and all others are subject less or more for their own good For unless it be for the good of the Subjects or people it is not a Kingdome but a Tyrany So the Kingdome of God is a Politie or State wherein God hath the Soveraignty or Supreme power and command and men are sub●…ect in such a sort that from thence they may reap and receive their chief good that can be desired or eternal and true happinesse By a 〈◊〉 also all such meanes are understood by the Kingdome of God whereby such a state of the Church is procured Of this Kingdome there are two most remarkable degrees one in that administration which belongs unto this present life in respect whereof it is called the Kingdome of grace The other unto the life to come in regard whereof it is called the K●…ngdome of glory By the coming of this Kingdome then is understood its state or condition and the giving or bringing to pass of all such things together with the advancing and perfection of them as belong to this state for its accomplishment Doct. 1. The chief mea●…s to hallow or glorify Gods name by is the Kingdome of God which consists in his Church This is gathered from the connexion of this petition with the preceding Reas. 1. Because the name of God or the greatest perfections of God are more manifested in this Kingdome than in any other of his works but especially his grace or mercy justice truth and wisdome Reas. 2 Because this Kingdome of God in its perfection comes nighest unto God himself For there is nothing out of God himself that can be compared with his Church yea in a manner all things else are subject to the Church Rea. 3. Because nothing is more contrary to the glory of Gods name than the impairment of this Kingdome or trenching upon it or than the troubling and deforming of it Use Of Direction and Exhortation that first of all we seek the Kingdome of God Doct. 2. This Kingdome is not set up nor brought about by any other than God himself This is hence gathered in that the coming hereof is sought from God alone as the author and principal cause and procurer of it Reas.