Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	justify_v	salvation_n	3,033	5	8.0315	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91733	Rules for the government of the tongue: together, with directions in six particular cases. [brace] 1 Confession of our faults to men. 2 Confession of Christ before men. 3 Reprehension of faults in others. 4 Christian communication. [brace] Vrbanity and eloquence. 5 Consolation of the afflicted. 6 Self-commendation, and a disproof of perfection in this life. Added, as a supplement, to the Rules for governing [brace] 1 the thoughts, 2 the affections, in the Precepts for Christian practice, or, The rule of the new creature, new model'd. / By Edward Reyner, minister of the Gospel in Lincolne.	Reyner, Edward, 1600-1668.; Reyner, Edward, 1600-1668. Precepts for Christian practice.	1656 (1656)	Wing R1230; Thomason E1594_2; ESTC R208861	220,132	401

him better than he was 2 Cor. 12.6 We should bewail the neglect of and aversenesse to this duty in all sorts even from young to old the most are more forward 1 To commit sin with others or to incourage others unto sin 2 To deny hide or excuse their sins even when they are taxed and reproved for them 3 Or to outface their faults and justifie them than to confesse them to others It is the property of sinners and the infirmity of Saints who are but as Infants in measure and sanctified but in part to palliate and cover their sins as much as they can This hath been their manner from the beginning or from sins entrance into the World See it in our first Parents Adam layed the blame of his sin upon Eve and Eve of her sin upon the Serpent Sarah covered her laughter with a lye she feared a reproof for what she had done Gen 18.15 but she was not afraid to deserve it by denying what she had done What a miserable sort of excuses will bee pleaded saith one when men are charged with sin for all are graven out of Adam Mr. Greenham I have read a Proverb that sin seweth it self a garment being ashamed to go naked that is excuses invented by Satan but made by men and women as the suit of fig-leaves were by Adam and Eve who were the first offenders but they cannot cover sins nakednesse nor keep it warm nor put any comliness upon it for the excuse of sin multiplies sin and makes addition thereunto Quest Why are men so backward to confesse sin Ans 1. Because confession of sin contains in it or brings shame and grief along with it for sin which sin cannot indure They are as smoak to the eyes Vinegar to the teeth bitter as Gall and wormwood to the taste of sin Sin hath so perverted the soul as to misplace shame in acknowledging offences which should be placed in offending 2 Confession is an Ejection of sin as it is said where sin is freely confessed it is fully cast out It layes an ingagement upon men not to commit sin again when they have confessed it but absolutely to hate it to part with it and put it away This neither Satan nor sin its brat can indure They hate putting away where they have gotten possession they desire to hold it Confession separates between sin and soul and makes a divorce 3 Because Confession is a bringing of sin that horrid Monster to light an open discovery of it in its shape and colours which are most ugly and deformed Now sin hates the light Joh. 3.20 and hates comming to the light and hates Confession which causeth it and hides it self in the bosome of the sinner Satan imploys all his pollicy and sin all its power and interest it hath in us to conceal it and to wave the confession of it Sin loves to wear a veil of secrecy or a vizzard of counterfeit piety or a Garment of excuses that the filth and shame of its nakednesse may not appear or to wrap it self like the Devil in Samuels mantle As false Prophets come to us in sheep cloathing so doth sin in the guise colour or shew of vertue to deceive us Object Sin is a filthy shamefull thing it becommeth Saints not once to name it as Fornication Vncleannesse Covetousnesse Ephes 5.3 why then should we confesse it Ans 1. Though sin bee filthy and abominable in it self yet the Confession of sin is clean and commendable 2 There is difference between naming and naming of sin scil 1 With delight in it boasting of it or indulgence to it This naming of sin is sin 2 Or with detestation of it and indignation at it and grief for it This naming of sin is good and gracious 3 To conceal sin but not to confesse it when there is occasion is sinfull modesty shamefull shamefastnesse to keep Satans counsell to hide and harbour a Theef or murderer in our bosomes that will rob our souls and cut our throats this argueth stubbornnesse of spirit and self-hardening against reproof Such a disposition is the high-way to destruction For he that covereth his sins Prov. 28.13 that is who will not confesse them no not when he is called thereunto shall not prosper and he that being often reproved hardeneth his neck refusing to confesse or to amend his fault shall suddenly be destroyed and that without remedy 4 A serious and religious confession of sin is a Remedy to cleanse and heal soul-maladies The first peece of amends for our sinning is to confesse our sins The hiding of sin is like the covering or skinning of a sore which will fester inwardly and break out dangerously What a restraint would this be to sin to take liberty to do nothing no not secretly which we would not take boldnesse to confesse even openly To Confesse sinne aright is an Herb of Grace which grows not in natures Garden when a man is condemned in himself through deep Conviction and sense of sinne hee will bee free to accuse himself before others when hee feels the bitternesse of sinne in his Soul he will cast it up as loathsome stuff though hee swallowed it down as a sweet morsel Many famous men as Austine Origen and others have been free to publish the Errors of their opinions to the world Why should we be unwilling to confesse the Errors of our manners Rom. 10.10 With the heart man believeth unto righteousnesse and with the mouth confession is made unto Salvation HEre is a double duty annexed to two principal parts of man 1 The Duty of the Heart that is faith and the effect thereof is Righteousnesse that is we are justified by faith apprehending the righteousness of Christ 2 The Duty of the Mouth that is confession and the consequent of it is Salvation Observe the order and Connexion of these two 1 The order the Heart goeth before the Tongue and Believing before Confessing 2 The Connexion of them as of the cause with the effect for Faith in the Heart is the Root or principle of confession with the Mouth both should go together as fire and flame as spring and stream as Tree and fruit Doctrine It is a Gospel-Duty to confesse with the Mouth as well as to beleeve with the Heart I desire to open four things 1 What this Confession is 2 When it should be made 3 Why 4 How 1 What it is This Confession is an open Profession of Christ What Confession is and his Gospel Truths and wayes and a pleading for the same 1 Of Christ of whole Christ 1 Of his Natures or divinity and humanity The woman of Canaan confessed Christ to bee Lord and the Son of David that is to bee both God and a Mat. 15.22 man John the Baptist confessed him to bee the Son of b Joh. 1.20 27 34. God the Eunuch did the like Act. 8.37 Peter confessed him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ the son

of which have spent whole or the greatest part of chapters upon that subject As that good governour Nehemiah did the thirteenth chapter of his book as a Naerrative of the good deeds hee had done for the house of his God and for the offices thereof which hee intreats the Lord to remember vers 14. against the prophanation of the Sabbath and the marriages with strange wives and the fifth chapter in relating his pitty and bounty to the poor Jews in freeing them from their oppressions vers 1. to 14. and from their charge of provision which they were bound to bring in to their governour vers 14 15. hee forbore his own allowance yet kept hospitality and hee prayes in the close of the chapter Think upon me my God for good according to all that I have done for this people Job makes protestation of his innocency and integrity not only here and there often in his book but the 29. and 31. chapters contain his continued vindication thereof or a catalogue of his good works Paul spends many chapters in declaring what hee had received from God and what hee did and suffered for God and his people as Act. 20. Phil. 3.1 Thes 2.2 Cor. 11. and 12. chapters Quest In what cases is self-commendation allowed to Gods people Ans I shall name eleven First case is of afflictions from God wherein they have professed their faith in God First Case their patience obedience sincerity constancy notwithstanding the same so did Job when hee took his flesh in his teeth and put his life in his hand Though God slay mee saith he yet will I trust in him I will maintain mine own wayes before him and my foot hath held his steps Job 13.14 15. Chap. 23.10.11 12. his way have I kept and not declined neither have I gone back from the commandement of his lips no not when God laid a load of sorrows upon him And the Church in Psal 44.17 18 19 c. All this evil is come upon us from the Lord yet have wee not forgotten thee nor dealt falsly in thy Covenant our heart is not turned back c. And Jeremy when afflicted and humbled under the hand of God As for mee Jer. 17 1● I have not hasted from being a pastour to follow thee neither have I desired the woefull day thou knowest Vers 17. that which came out of my lips was right before thee bee not a terrour unto mee thou art ray hope in the day of evil The second Case is Second Case Injuries from men in word or deed 1 In word by scoffs or reproaches 2 Sam. 6 2● as David when Michal mocked him for dancing before the Ark hee justified his Act as done before the Lord out of zeal for his glory joy in him and thankfullness to him Vers 21. and if this make mee vile I will yet bee more vile than thus Or by slanders and false Accusations of our good conversation In this case it may bee needfull to make just Apologies for defence of our innocency and vindication of our good names as Paul did before the people of Jerusalem Act. 22.1 2 c. Act. 21.27 28. when the Jews of Asia cryed out against him that hee taught all men every where against the people and the law and the temple And when hee was brought before the Council in Act. 23.1 men and Brethren saith he I have lived in all good conscience before God untill this day When Tertullus the Oratour accused him before Felix the governour wee have found this man a pestilent fellow and a mover of sedition Act. 24.5 6. among all the Jews c. what a large Apologie did Paul then make for his faith Vers 10. to 22. life doctrin and conscience and afterwards before King Agrippa in the 26 of the Acts Thus wee may and ought to plead our cause and defend our innocency to wit the grace of God we have received and the work of God which wee have done when wee are called before Rulers and Governours for Christs sake Mic. 10.18 19 20. when wee are accused to them or examined by them of our faith holinesse or conversation Jacob made an Apologie for his faithfullness in Labans service Gen. 31.36 to 42. when Laban compelled him to commend himself and thereby to defend himself as Job did frequently when his friends charged him wrongfully David did the like to clear his slandered innocency and Paul to vindicate his person office and doctrin from the aspersions and calumniations of his emulous Adversaries the false Apostles whereby they laboured to cast an odium upon him which forced him into a commendation of himself as in the 11. and 12. chapters of the second Epistle to the Corinthians Yea Christ himself did commend himself to defend himself against the Jews which of you convinceth mee of sin saith he Joh. 8.46 48. and when they said to him say wee not well that thou art a Samaritan Vers 49. and hast a Devill Jesus answered I have not a Devil but I honour my Father and yee do dishonour mee 3 In case of Injuries from men in deed wee may protest our innocency to prove wee suffer wrongfully as Daniel did his before King Darius when hee was cast into the Lions den for calling upon his God My God hath sent his Angell and hath shut the Lions mouths that they have not hurt mee Dan. 6.22 for as much as before him innocency was found in mee and also before thee O King have I done no hurt When the Jews took up stones to stone Christ hee pleaded his innocency Joh. 10.31 32. many good works have I shewed you from my Father for which of those works do you stone mee and now yee seek to kill mee a man that hath told the truth Joh. 8.40 which I have heard of God The third Case Third Case wherein it is lawfull to commend our selves is this To shew forth the infinite riches of Gods free grace and mercy to such vile unworthy Creatures as wee are in giving us grace to bee what wee are and inabling us by grace to do what wee do to incourage weak beleevers unto dependence on God for grace and mercy and against despondency notwithstanding all their infirmities and unworthiness Upon this account Paul commended himself before the Corinthians and Timothy and all that read his Epistles to them that hee might commend the great love and kindness of God to him before them all and to propound himself as an example of Gods free and rich mercy to them all I persecuted saith hee to the Corinthians 1 Cor. 15.9 10. the Church of God but by the grace of God I am that I am and I laboured more abundantly than they all that is the rest of the Apostles and to Timothy he saith I was before a Persecuter a Blasphemer 1 Tim. 1 1● and injurious yea the chief of sinners Vers 15 16 but I

13.12 for here wee know but in part but in Heaven wee shall know as wee are known and see Christ as hee is 1 Joh. 3.2 The knowledge we have of God and Christ here is the beginning of life eternal Joh. 17.3 but the end or Perfection of it is in Heaven 2 Obedience Christ directs us to pray only for that which God would have us to do For Christ framed his plat-form of prayer he gives us in Mat. 6.10 according to the Will of God his Father Now hee hath taught us to pray Thy will bee done on Earth by us as it is done in Heaven by Angels and Saints to wit cheerfully sincerely holily fully constantly or as wee shall do it in the Kingdome of glory when wee shall sin no more This Petition implyes that no mans obedience is perfect because that wee pray for is not yet attained the good things wee do wee cannot perfect them Prayer presupposeth both want of that wee ask and Impotency in our selves to attain it or that it is out of our power A thing is said to bee done which is so in doing that it shall certainly bee finished In doing Gods Will wee should indeavour to write after the coppy and to come as neer the pattern Christ set us or proposed to us as wee can here though wee cannot perfectly conform to it till wee come in Heaven 3 The Saints Union or Unity This is 1 Very much pressed as their duty Ephes 4.3 to 8. Phil. 2.1 2. I beseech you Brethren saith Paul to the Corinthians by the Name of our Lord Jesus Christ that yee all speak the same thing that there bee no divisions among you but that yee bee perfectly joyned together in the same mind and in the same judgement 1 Cor. 1.10 2 It is prayed for by Christ for all beleevers That they all may bee one as thou Father art in mee and I in thee that they also may be one in us Joh. 17.21 I in them and thou in mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may bee made perfect in one or perfected into one that is perfectly compacted and conjoyned vers 23. Piseator in Joh. 17.23 That they may by one faith bee tyed together as Members of one body whereof Christ is the Head and by love bee knit together and cleave one to another But though the Saints Union among themselves bee begun and carryed on on earth yet not brought to Perfection till they come in Heaven For four Reasons 1 Because the means of their Union as Faith and Love are both of them imperfect here and something is still lacking in them both 2 There are remains of darknesse and corruption in them so long as they continue here which cause divisions and differences in opinion and affections 3 Till wee all come into the Unity of the Faith Ephes 4.13 and of the knowledge of the Son of God unto a perfect man unto the measure of the Stature of the fulness of Christ which cannot be till we all come into Heaven wee cannot come to perfect Vnity in Judgement and Affection Ioh. 17.23 4 Christ seems in that petition to have respect to the consummation of this Vnion in Heaven not only among themselves but with him and his Father because hee prayeth in the next verse for their glorification that all true beleevers may bee with him Ioh. 17.24 where hee is and behold his glory that is in Heaven where they shall bee companions with him in glory Col. 3.4 for ever Though the Vnion between Christ and Beleevers here bee very near and sure and indissoluble yet it is not so full and clear nor perfected untill wee bee joyned unto the Lord by sight in Heaven as wee are by faith on earth 2 Cor. 5 6 7. knowing saith the Apostle that while wee are at home in the body wee are absent or from home from the Lord. 4 Glorification This should bee sought for here though it cannot bee found or attained till hereafter Wee are commanded to strive in this life to enter in at the strait gate Luk. 13.24 Yet wee cannot come to this gate to wit of Heaven much lesse enter in at it till wee dye Paul laboured by all means while hee lived Phil. 3.11 to attain to the Resurrection of the dead that is to the estate of Grace and Glory that follows after it for both body and soul Obj. 2 Did not Christ command or counsel the young man to bee perfect here who asked him Good Master what good thing shall I do that I may have eternal life Mat. 19.16 21. Is not Perfection then attainable in this life Ans Christs Counsel or Command to the young man If thou will bee perfect go sell that thou hast c. was special to him for Tryall Conviction and Discovery like that of God to Abraham Go offer thy Son Isaac for a burnt Offering not general given to all The man glorying in his works that he had kept all the Commandements from his youth up affected the praise of perfection what lack I yet Christ to convince him of his pride errour and vanity therein said unto him If thou wilt bee perfect c. as if hee had said if thou art really that which thou boastest thy self to be to wit perfect give a proof hereof in selling and giving all that thou hast and following mee Or if thou would bee as thou pretends perfect in Righteousnesse and Charity then go and sell all and give to the poor and come and take up the Crosse and follow mee So Mark hath it chap. 10.21 Or Christ spake this to convince him of his imperfection when hee boasted of his Perfection All these Commandements have I kept from my youth yet lackest thou one thing saith Christ Sel all and distribute to the poor Luk. 18.21 22. Christ might have said thou art therefore guilty of breaking all the Commandements because thou bragst thou hast kept them all and thou therefore lackst every thing because thou art conceited that thou lackest nothing Having declared in what sense the Saints are said in Scripture to bee perfect I proceed to the Second thing That no man can bee fully perfect or without sin in this life which I shall prove by six Arguments The first Argument To bee fully perfect without sin in this life is contrary to Scripture to Experience yea to the state of the Saints here 1 To the holy Scriptures which expresly deny the same as was declared before 1 King 8.38 46. Prov. 20.9 Eccles 7.20 2 This is contrary to the universal experience of all Gods servants who have felt and bewailed corruption in themselves even till death and have acknowledged the same before God and man and have disowned Iob 9 20. yea disclaimed all thoughts of their own Perfection in this life as Job did and Paul at large in Rom. 7.14 to the end though a holy Apostle complains bitterly of the sinfull corruption that did