Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	effect_n	sin_n	2,000	5	5.1557	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12551	The bright morning starre: or, The resolution and exposition of the 22. Psalme preached publikely in foure sermons at Lincolne. By John Smith preacher of the citie.	Smyth, John, d. 1612.	1603 (1603)	STC 22874; ESTC S113474	48,228	204

may signifie his immoderate drought These foure are the speciall effectes of the torment which now he suffered now followeth one generall effect vz. that he was brought into the dust of death that is vnto the graue verse 1.5 but this effect is solitarily here attributed vnto the Lord and remoted from the former causes for the prophet by Apostrophe turneth his speech vnto the Lord saying Thou hast brought me c. This is the affliction which immediately seazed vpon his soule yet by simpathy also vpon the bodie by these effects Now the affliction which entred vpō his bodie priuately and by compassion vpon his soule follow where cōsider also the causes practise thereof The causes are the wicked Iewes and Gentiles which cōspired and procured his death who are called dogs according to the custome of the scripture and expounded to be the wicked v. 16. The parts of this affliction are fiue First the wicked inclose him that is whippe him spitte vpon him smite him with fist and rod crowne him with thornes and such like mentioned in the gospell for here the signe is put for the thing signified it being the custome of the people to slocke about the person vpon whome execution is done verse 16. Secondly they pierced or digged his hands and feet when they nayled him to the crosse which insinuateth the great woundes that were mad in his hands and feet as if they had beene digged with the talentes or paues of a lyon as the old translatour hath it frō the corrupt hebrue word v. 16. Thirdly they wrack him disioynt all his boanes so as they may be nombred and discerned seuerally each from other as is customable to thē that are wracked here is signum pro signato v. 17. Fourthly they behold and looke vpon him without pity and compassiō yea they mock and scoffe at him with taunting bitter sloutes and reuiling speech here is lesse spokē and men signified signum pro signato v. 17. Lastly they take from him his garmentes and strip him naked a vild indignity now his garments appertayned as it is in vse with vs to the tormentors who were the souldiers they therefore first deuide his vnder garments and euery one taketh his part but his vpper garment beeing without seame is not deuided or cut in pieces but for it they cast loues to whome it shall appertaine and falling to one the other lost their partes v. 18. This is the affliction that immediately seazed vpon his body but compassiuely also vpon his soule Thus the reason cōfirming the prophetes desire is handled Now followeth the prophets desire which is handled also v. 19.20.21 wherein cōsider foure particulars First the persō to whome he offereth this his desire which is the Lord whome he intituleth his strength because he ministred vnto him strength to beare all that was laid vpon him Second the thing he prayeth for exprest in diuers phraeses be not farre of hasten to helpe deliuer saue answer Third the person for whome he prayeth exprest thus me my soule my desolate one Fourth the euill frō which he desireth deliuerance exprest diuersly from the sword from the power of the dogge frō the lyons mouth from the hornes of the vnicornes Thus the prophets desire or request is handled and so the supplication The gratulation or thanksgiuing which is the second part of the prayer followeth This thankfulnes is 1. promised 2. prophesied It is promised to the 26. verse This promise of thankfullnes is propounded and then repeated and concluded It is propoūded handled to the 25. verse and that in the parts or signes or declarations of thankefulnes which are three 1 Signe of thankefullnes is Confession which is a declaring of Gods name or attributes as his mercy and iustice c. to the members of the Church which are Christs brethren according to the flesh Heb. 2.12 2 Signe of thankefullnes is a commendation of the excellencie of these attributes to the honour and praise of God that in the open assembly 3 Signe of thankefullnes is the Inciting and prouoking of them that feare God the seed of Iacob and Israel to praise and magnifie feare the Lord to be a meanes to bring others to god also These three parts or signes of thankefullnesse are amplified by a reason enforcing the performance of the promise made before which reason is taken â paribus is set downe Negatiuely and Affirmatiuely Negatiuely in 3. phrases he hath not 1. despised 2. abhorred 3. hid his face from the praier of the poore ergo thankefulnesse must be performed Affirmatiuely he heard when the poore and humbled in spirit praied and therefore thankefulnesse must be performed Thus the promises of thankfulnesse is propounded handled It is also repeated vers 25. and that in two parts thereof before handled v. 22. The one part of thankefulnes praise and commendation of God is further enlarged by the circumstance of the place the great congregation The other part of thankefulnesse Confession is exprest in a newe phrase paying of the vowes which were voluntarie sacrifices Thus thankefulnesse is promised Thankefulnes also is prophesied to the ende of the Psalme which shall be performed by the subiects of Christs kingdome who are in the sequele of the psalme described and distributed into their seuerall kinds First they are described by 6. arguments in the 26. verse 1 Adiunct the poore that is such as are poore in spirit Mat. 5.3 2 Is an effect shal eate that is beleeue in Iesus Christ Ioh. 6.35 3 Adiunct shall be satisfied that is shall haue peace ioy spirituall Mat. 5.6 Ioh. 7.38 Is an effect shall seeke after the Lord that is shall carefully vse the meanes of saluation whereby God is sought and found Mat. 7.7 5 An effect shall praise the Lord by a godly life and with heart and voice singing Psalmes of praise Math 5.16 Coloss 3.16 6 An adiunct your heart shall liue for euer which is life euerlasting the reward of all the former Iohn 4.14 Thus the persōs of whome thankfullnes is prophesied are described Furthermore the person of whome thankfullnes is prophesyed namely the members of Christ and Subiects of his kingdome are distributed into their severall sorts and kindes thus Persons prophesied to be thankefull are Parents and progenitors Children and posteritie Perents so consequently children are distinguished by two adiuncts 1 Is their nation they shal be Gentiles and not onely Iewes 2 Is their condition they shall be of the poorer sort as well as of the rich The Gentiles are described both by the parts and cause of their thankefulnesse the parts of the thankefulnesse of the Gentiles are three v. 27. 1 They shall remember themselues and take notice of their sinnefull and accursed estate and so humble themselues 2 They shall turne vnto the Lord forsaking their idols and other sinnes 3 They shall worship the Lord in holinesse and righteousnesse The cause of the Gentiles thankefulnesse is exprest v. 28. where

perswasion is fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath no doubting which no man living hath or can haue till loue be perfected when also faith shall be cast out yet we are to striue against doubting and still to pray Lord encrease our faith That which some might comment vpon the expostulation of Christ Why forsakest c. whereas he asketh a reason why God forsoke him also the two adiunctes of his prayer that he prayed with roaring and crying and day and night and had no ease I omit as ordinarie matters only thus much Christ expostulateth and debateth the matter of his desertion with God not for that he knewe not wherefore he was forsakē but complaining most pittiously of his extream miserie neither is here any suspition of impatiencie at all no God forbid Againe Christs roaring crying that is his feruent praier also his continuance in praier day and night are for our example in the like cases that in our extremities we neuer cease crying till God giue ease The groundes of the Prophets faith V. 3. Thou art holy doest inhabite the praises of Israel God is holy Effectiuè and subiectiuè for he is both the worker of holinesse and the fountaine of holinesse nowe both these are here signified by the Prophet namely that God is the author and worker of holinesse in the Church And the Emphasis of the speech is to be obserued in the pronoune attah thou which is exclusiue as if the Prophet had said thou onely which is the golden sentence written in the high Priests Miter Exod. 28.20 Holinesse to the Lord. The sanctification of the Church is the worke of God only Doctrine which doctrine for that it is a very materiall point is first to be expounded and then confirmed It may be expounded or amplified by the particular causes of sanctification wherein the Lord hath the maine stroke or els the worke succeedeth not as by induction appeareth thus 1 God is the originall and fundamentall cause of the redemption purgation and sanctification of the Church who of his owne loue and compassion to mans misery prouided redemption for vs there being nothing out of himselfe to mooue him therevnto 2 Christs sacrifice is the meritorious and purchasing cause for he paid the price of redemption for vs. 3 Christs kingdome that is his resurrection ascension session at the right hand of his father is the effectuall operatiue and working cause 4 The word in the ministerie of teaching praying celebrating the sacramentes and discipline ecclesiastical is the instrumentall cause where if any man thinke that the meanes are any thing without God giue the increase he forgetteth the Apostles speech 1. Cor. 3.7 for the word which is the power of God to saluation is not the bare sound or letter but it is the inward spirit of powar and grace annexed thereto which is Christs Scepter So that seeing the loue of God the sacrifice kingdome and scripture of Christ are the only causes of our anctification it is plaine that the redemptiō sanctification and clensing of the church is gods worke only The doctrine thus cleared may also be prooued and cōfirmed by induction of those things which are in or with sinne the which none but God can take away and they are these foure 1 Transgression which respecteth Gods lawe iustice which in sinne is violated for sinne is the transgression of the lawe c. 1. Ioh. 3.4 2 Corruption respecting the sinner which followeth the transgression as the necessary effect thereof as in Adam 3 Guilt whereby the person transgressing and corrupted is culpable of iudgement 4 Punishment the iust wages and desert of sinne which is Gods wrath and the curse of the law Gal. 3.10 Now no creature can take away any of these it is the worke of god alone therefore was it that our redeemer was God Remission of sinne which is the taking away of the guilt and punishment of sinne is that worke of God onely Micah 7.18 Exod 34.7 Mar. 2.7 Esay 43.25.1 Ioh. 3.8 Againe sanctificatiō which is the purgation and staine of sinne which is imprinted in our soules whether it be a qualitie positiue or priuatiue is the only worke of god Iob. 13.4.1 Thes 5.23 Seeing then the corruption guilt and punishment of sinne which are three principall matters appertaining to sinne are only taken away by god because they conteyning the violation of an infinite iustice are after a sort infinite and so cannot be taken away but by some person infinite Gods infinite iustice beeing able to ouerwhelme a meere creature euery way finit it followeth therefore by ineuitable consequence that sin also is taken away by God only for the corruption guilt and punishment of sinne being abolished the auomie or transgresion is remoued and reckoned as not done which is also a fruit of remission of sinne and of this the Lord saith that he wil cast it into the bottome of the sea he will forget and remember it no more Micah 7.19 Ierem 31.33 Ezech. 18.22 The doctrine thereof is thus confirmed and cleered and it hath an excellent vse to vs not onely for coniectatiō of the papists which auouch temporall punishment sustained by the creature to be sufficient satisfaction for some sinnes and that good workes shall deserue grace and that the priest can iudicially pardon sinne all which are so many blasphemies against the mercy of God the sacrifice kingdome and scepter of Christ but especially it serueth for our instruction to teach vs to quake and tremble at the fearefull condition of sinne which can no other way be abolished but by the omnipotent power of God encountring as it were the infinite wrath of God and vanquishing it to teach vs to take heed of committing the least sinne which none but God can abolish which also called the Lord Iesus Christ from heauen for this caus● appeared the sonne of God that he might dissolue the workes of the deuill for the papists deeme too lightlie of sinne that thinke some sinnes veniall in their own nature the profane multitude offer violence to Gods iustice in threatning kindnesse vpon his mercy saying of small offences as Lott said of Zoar oh it is but a little one and God is mercifull is it suppose we a small sinne that for redeeming whereof God must needs become man and die God is the owner and possessor of his Church and so consequently of the praise worshippe which is in the church offred him continually for God decreeing from all eternitie the glorie of his mercy and iustice and the rest of his most excellent attributes which are commonly called his Name in the scripture decreed also to haue a Church and a sauiour for his Church without whome neither could he haue a church nor be glorified out of himselfe if hee wanted a Church Wherefore Christ praieth thus if thou wilt be glorified and praised out of thy selfe thou must haue a Church if thou wilt haue a Church thou