Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	free_a	grace_n	love_n	2,934	5	6.6495	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10037	Duties of communicants, or a treatise, teaching such as purpose to receiue the sacrament of the Lords Supper how they may rightly carrie themselues, before, in, and after the action of receiuing. By R: Preston, preacher of Gods Word at Rushden in Northampton-shire.	Preston, Richard, d. ca. 1624.	1621 (1621)	STC 20284; ESTC S100877	48,394	185

that are promised in the Word yea in this Sacrament The signes are not generall confused but particular to the seuerall Communicants 2. This Sacrament is an instrument of confirming Grace in that the signes thereof confirme our faith as a pledge by reason they haue the promise of God annexed thereunto For when God commandeth vs to receiue the signes by faith and promiseth withall to giue the things signified he bindeth himselfe as it were in a bond vnto vs to stand to his owne word euen as men binde themselues in Obligations putting to it their hands and seales so as they cannot goe backe when the signes are thus vsed as pledges then they are Instruments not onely of the encrease but also of the confirmation of Grace in vs. This confirmation is on this wise the signes and outward Elements 1. affect the senses outward and inward 2. the senses conuay the obiect to the minde 3. the minde directly by the holy Ghost reasoneth on this manner out of the promise annexed to the Sacrament He that receiueth the Elements aright shall receiue confirmation of Grace thereby but I vse them aright in faith and repentance sayth the minde of the beleeuer therefore I shall receiue confirmation c. Vse This serueth to confute the Papists who hold both this Sacrament and the other of Baptisme not to be voluntarie Instruments of God to confer Grace but naturall and Physicall Instruments hauing power and efficacie to work Bellarm de sacram lib. 2. cap 4.11 produce and giue grace yea that the very action of the Minister dispensing the Sacrament Ex opere operato giueth grace immediately as the moouing of the Pen causeth writing This Popish doctrine is fearefully derogatorie from the bloud of Christ Si quis dixerit per ipsa nouae legis sacramenta ex opere operato non conferri gratiā c. Concil Triden sess 7. Can 8. contrary to the Scriptures For 1. this effect cannot be ascribed to the worke done as they teach 2. neither can any extraordinary eleuation of their Beeaden-God conferre grace for this were to make the Sacrament a miracle and to encroach vpon the right of the holy Ghost 3. neither haue the outward elements any inherent force and power to feede the soule as they haue to feed the bodie 4. neither because grace is not tyed by any promise or meanes to the action so as God who is most free in his gifts cannot either otherwise distribute or cannot otherwise but dispence it with the action But vnderstand that 1. Grace is not tyed to the word therefore not to this Sacrament 2. If this were true then euery Communicant should be gracious the contrary whereof appeareth in many of Pauls communicants 1. Cor. 11. 3. Paul stands much vpon this to proue that Iustification by faith is not conferred by the Sacrament from circumstance of time gathereth that Abraham was first iustified before he receiued the Sacrament Act. 10.47 So Cornelius did truely feare God and was endued with the spirit of prayer So the Eunuch was first a beleeuer Act. 8.37.38 before hee Communicated 4. This opinion of tying grace to the Sacrament ouerthroweth 1. the highest and most proper cause of our saluation which is Gods free election to which onely Grace is tyed 2. the onely meritorious cause which is the bloud of Christ 3. the most powerfull and applying efficient which is the holy Ghost to whom Grace is ascribed and not to the Sacrament Vse 2 Vse 2. As it is with the Lords Supper so it is with all other ordinances of God no outward means can be effectuall vnlesse the inward worke of the spirit be added We haue power to come and heare the word but vnlesse the anoynting teach vs 1 Ioh 2.27 we shall remaine vntaught yea let the Apostles themselues preach Mar. 16.20 the Lord must worke with them also or nothing can be done Wee haue power to come to Baptisme yet vnlesse we be renewed by the holy Ghost Tit. 3.5 and the spirit be vpon vs Isa 59.21 the outward water will doe no good If there be any grace in the water sayth Basil it is not in the nature of the water Basil lib. de Spiritu Sancto cap. 15. but from the presence of the spirit and Hierome sayth Hieron in Isa 14. man giueth water but God giueth the holy Ghost Let vs beware and take heede that we giue not too much to outward meanes as if they shuld yeeld forth all comfortable fruit and all efficacie of themselues without the worke of the spirit Many boast of the Sacrament very much as the Iewes of their Temple the Law Circnmcision Couenants c. yet if they goe no further then the outward signe it cannot be an Instrumēt from God to conuay grace into their hearts As of Baptisme so it may be sayd of the Lords Supper Vis regenerandi non aquae simplici sed Sacramentali idest gratiae Dei quae mediantae verbo per aquam operatur adscribenda est Polan in Analys Cateck Basil the efficacie and strength of our regeneration and reformation cannot be ascribed to the bare signe but to the Sacramentall signe that is to the grace of God working with the outward signe yet so that the word of God must worke with them The second dutie touching our behauiour in the time of receiuing is this We must set our selues in the sight and presence of the Lord and receiue this Sacrament with feare and reuerence as Gods owne ordinance to conuay encrease and to confirme Grace in vs so as that we must not worship it as God himselfe the author and bestower of all grace goodnesse Eccles 5.1 Take heede sayth Salomon to thy foote when thou entrest into the house of God and be more readie to heare then to offer the sacrifice of fooles for they consider not that they doe euill as this must be done at the receiuing of the Word so at the rest of all Gods ordinances for this is a most certain rule that what feare and reuerence God requireth in one of his ordinances he requireth in all his ordinances Hee would haue vs to feare and tremble at the receiuing of them Isa 66.2 The ground Reason and Reason is because that abuse which is offered vnto any of Gods ordinances the Lord taketh as done vnto himselfe euen as the Prince taketh that disgrace which is done to his Crowne and robes as done to himselfe Christ sayth those that despise his Ministers despise him and those that despise him despise his Father that sent him therefore all our gestures behauiours must be such as shew forth a feare and reuerence due vnto God in respect of his ordināce whither we receiue it kneeling sitting or standing or the like yet these things being in different in thēselues we must haue a respect vnto the order rule of comelines which is set down in the Church

true penitent cease from sinne and sinne no more for that repentance is vaine which after-sinnes doe defile It was the great commendation of the Niniuites that they turned from their euill wayes Ion 3.8 and from ●he wickednesse that was in their hands Neither must wee thinke it sufficient for vs to forsake some sinnes and retaine other some or to exchange one sinne for another but we must endeuour to forsake and sel all Mat. 13.44 not one cursed Amalekite 1 Sam. 15.3 that sighteth against our soule must be spared how deare so euer it be 1 Pet. 2.11 Cleanse your selues sayth the Apostle from all filthinesse 2. Cor. 7.1 both of the flesh and spirit Mortifie all your earthly members Col. 3.5.8 Psal 119.3 Psal 101.4 cast away all things that are displeasing to God worke none iniquitie none at all c. Fourthly we shall know wee haue repented if we bring forth fruits worthie the amendment of life if we studie and endeour nor to breake the least of Gods Commandements Psal 119.5.6 but haue respect vnto one and all If we p●t on the new man which after God is created in righteousnesse Ephes 4.24 and true holinesse if we seeke to please God in all things Psal 139.20.21 hating that which he hateth and louing that which he loueth and if we exercise our selues to haue a conscience voyd of offence towards God Act. 24.16 and man The third part of our Preparation stands in the tryall and examination of our selues whether we be reconciled to our neighbours and brethren this is as necessarie as the former and a true touch-stone to trie whether we be reconciled vnto God or no. The holy Ghost sayth in one of the Epistles of Saint Iohn that he is a lyar 1 Ioh 4.20 who sayth he loueth God and hateth his brother The true ground of this Reconciliation is the loue of God the Creatour All the loue of man must issue from the loue of God and all duties of the second Table must be performed in the first neither ought any creature to be loued so farre as it is an enemie and hatefull to God the Creator I hate the wicked that is so farre as wicked namely their practises not their persons There are certaine signes and tokens wherby our loue to our brethren and Reconciliation with our neighbours may bee rightly discerned The first is for a man to feele himselfe willing and readie to forgiue his neighbour any trespasse or offence he hath committed against him franckly or freely yea though he haue offended him often euen vnto seauentie times seuen times He that hath ten thousand Talents forgiuen him will not easily take his brother by the throat for two-pence The Commandement is to forgiue one another Ephes 4.32 euen as God for Christs sake forgaue vs. The example is Be yee mercifull as your heauenly father is mercifull Luk. 6.36 he forgiueth all freely perfectly he is first in forgiuenesse hee forgiueth and forgetteth too The forme of our petition of mercie is Mat. 6.12 forgiue vs as we forgiue others and the conditionall promise is if ye forgiue men their trespasses your heauenly father will forgiue you Mat. 14.15 c. Ob But I am daily prouoked Ob. and how shall I forgiue Sol Many in this case suffer their patience to be broken Sol. not bridling their anger and iudge meekenesse putting vp and not reuenging iniuries to be basenesse cowardise and weakenesse But the word of God tells vs Luk. 17.4 that we must forgiue our brethren though they sinne seuen times a day against vs that we must not be ouercome of euill Ro. 12.21 but ouercome euill with goodnesse this is bow arrow sword pistoll a surer conquest then many blowes The second note whereby we may discerne our Reconciliation with our neighbours is loue vnfained Rom. 12.9 Let loue be without dissimulation It must not be hypocriticall from the teeth outward and fawning but loue must come from a pure heart Let vs not loue in word 1 Ioh 3.18 tongue but in deed and truth Dissembling is euill in all things but it is worst of all in neighbourhood as the most contrarie● corrupting cause of friendship Things most excellent Corruptio optimi est pessima corrupted become the worse As there is nothing more excellent and comfortable to the life of man then true and vnfained loue so there is nothing more vile then when it is counterfeit and dissembled The third marke of Reconciliation with our brethren neighbours is Restitution to be readie and willing to satisfie them and to make amends for any wrong or iniurie done against them We haue a memorable example of it in good Zacheus who being conuerted stood forth in the presence of Christ and made this protestation If I haue taken any thing Luke 19.8 from any man by forged cauillation I restore to him foure-fold This also was the Law for theft Exod. 22.1 that if a man steale an Oxe or a sheepe and kill it or sell it he shall restore fiue oxen for the Oxe and foure sheepe for the sheepe And hereupon Dauid adiudged the man that had taken from his poore neighbour his only sheepe 2 Sam. 12.16 that he should restore him fourefold Ob But what if a neighbour be so poore Ob that he is no way able to make Restitution or amends Sol Then surely his pouerty may be dispensed withall Sol for as the Prouerbe is Where nothing is to be had the King must loose his right And necessitie hath no law But yet if a man be neuer so poore he must testifie his desire to restore if he were able and no doubt but it will be well accepted The fourth note is friendly speech A man that hath friends must shew himselfe friendly Pro. 18.24 no contentious nor rayling word must goe out of his mouth Ob But my neighbour deserues rather sharp Ob. then friendly words may I not reproue him Sol Yes Sol. but it must be in a friendly manner hauing warre with his vices but peace with his person Hee breakes not Gods peace nor the Kinges peace nor the Churches peace nor the league of true neighbourhood who hauing a good calling reproues but he that obeyeth not the truth to speake ill of an vndeseruing neighbour argues a deuillish minde to speake well of a good neighbour a ciuill minde to speake well of an euill deseruing neighbour a Christian minde In this case of friendly reproofe follow the direction of our Sauiour CHRIST Mat. 18.15 16.17 If thy brother offend against thee that is in thy sight for an offence committed before thee is a scandall vnto thee goe and reproue him betweene thee and him alone If he shall hearken vnto thee thou hast wonne thy brother but if he shall not harken vnto thee take vnto thee two or three that by