Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	imputation_n	justification_n	righteousness_n	3,015	5	7.9076	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12554	A paterne of true prayer A learned and comfortable exposition or commentarie vpon the Lords prayer: wherein the doctrine of the substance and circumstances of true inuocation is euidently and fully declared out of the holie Scriptures. By Iohn Smith, minister and preacher of the Word of God.	Smyth, John, d. 1612.	1605 (1605)	STC 22877.1; ESTC S117609	137,387	190

charitie and loue to our brethren whereby wee may gather comfort of pardon from God or be terrified and humbled through despaire thereof This is euidently expounded by our Sauiour Christ saying If you forgiue others God will forgiue you Mat. 6.15 18.33 or if you will not forgiue others neither will God forgiue you 2 It serueth for a profession of our loue and charitie to others yea towards our enemies by forgiuing them for by this speech publikely vttered in the assemblie of the people we proclaime to all the hearers our inward disposition which certainly doe possesse the hearts of all those whose sinnes the Lord hath pardoned 3 It serueth for an argument enforcing the petition for remission of sinne as if this were the fense Lord forgiue vs for we forgiue others as if this were the argument Luk. 11.4 The mercifull shall obtaine mercie But we Lord are mercifull in pardoning others Therefore Lord be mercifull in pardoning vs. And for this latter vse wee are to know that none of all the petitions haue a speciall argument particularly fixed to the side of it but this as if our Sauiour Christ would signifie vnto vs thereby the weakenes of our faith in that matter which most concerneth vs viz. the pardon of our sins and the meanes whereby we might best fortifie our weaknes by forgiuing our enemies This is the second thing considered in this petition 3 The supplication of t●is petition the meaning of the words now followeth the third thing which is the Supplication The things which wee aske in this petition are specially three 1 Humiliation and that is insinuated by consequent 2 Iustification and that is expressed in one part viz. forgiuenes 3 Charitie and that is included in the reason Humiliation First Humiliation which necessarily is implied in that we aske pardon for a man will neuer aske that which hee needeth not or whereof he feeleth no want he that is sick and seeth and feeleth his sicknes Mat. 9.12 will seeke and aske the meanes of health he that is in health as he feeleth no sicknes so he will seeke for no cure Humiliation containeth these particulars Sight of sinne 1 A sight and knowledge of our sinnes and of the curse of the law due vnto sinne which is the theoricall or speculatiue knowledge in the braine Sense of sinne 2 A sense and feeling of the heinousnesse of sinne and the intolerable burthen of Gods wrath due vnto sinne which is a further impression in the heart and affection Now both these befall some of the wicked Genes 4.13 Mat. 27.4 as Caine and Iudas who because they felt their sinne no doubt knew them and from these two sometime in the wicked the Lord wringeth Confession of sinne 3 A confession of sinne with the deserued punishment This confession ariseth from a double fountaine and cause in the wicked it groweth from despaire and murmuring and it is ioyned with blaspheming and much outrage as in the former examples of Iudas and Caine who were compelled to confesse their sinnes against their liking for they desired to hide them In the godly and penitent and honest heart this confession ariseth from hope of ease and pardon Prou. 28.13 Psal 51.3.4 Iob. 31.33 from hatred and wearines of his sinne and it is ioyned with Gods glorie and it is performed willingly and vndertaken voluntarily without compulsion and howsoeuer there be a little strife with the shame of the world which might perhaps befall him vpon the confession of his sinne to others yet he is content therein also to deny himselfe that God may be glorified himselfe comforted Psalm 51.13 and others instructed by his example 4 An earnest and feruent desire to be released of the burthen of sinne Desire of deliuerance from sinne Psalm 51. Rom. 7.24 Mat. 5.6 E●ay 55.1 Apoc 22.17 Psal 143.6 Psalm 84.2 Psal 42.1.2 this was apparant in the Prophet Dauid after his murther and adultery which appeareth by the often gemination of the petition for Mercy this the Apostle Paul expresseth also in his outcrie after the combat this is called spiritual hunger and thirst by our Sauiour Christ the Prophet Esay and the Apostle Iohn in the Reuelation and by the Prophet Dauid in the Psalme compared to the longing of a woman with child and to the desire that the Hart hath to take the soile being chased with hounds This desire of grace as it is the greatest and best degree of humiliation so it is a step to iustification which followeth In the second place after humiliation Iustification followeth iustification which containeth these specialties 1 The matter of iustification which is Christ Matter of iustification and his merits of all sorts both in doing and suffering in satisfying for sinne and his abstinence and freedome from sinne in his obedience passiue abolishing the curse by his crosse and actiue in purchasing grace and glory by performing the commaundement and habituall in the sanctification and heauenly qualification of his humane nature with the graces of Gods Spirit out of measure 2 The forme of iustification Forme of iustification 2. Cor. 5.21 Esay 53.5 which is the translation of our sinnes from vs to Christ and Christs righteousnesse from himselfe to vs For the chastisement of our peace was vpon him and by his stripes wee are healed for that our punishment might iustly fall vpon him first our sinnes must of necessitie be imputed to him and then that we might be deliuered from the punishment which we had deserued his sufferings must needs be applied vnto vs. Againe although by the sufferings of Christ imputed vnto vs Rom. 10.3.4 Mat. 3.15 we are freed from sinne and the curse yet except Christ had fulfilled all righteousnesse for vs in obeying the commaundement we had neuer been sanctified by grace and blessed with glory for his passion procureth our deliuerance and his obedience purchaseth our saluation Iustification therefore containeth 1 The translation of our sinnes vpon Christ 2 The imputation of Christs obedience to vs. This imputation is performed partly by the holy Ghost who bestoweth Christ and his merits vpon vs partly by faith in our selues which applieth Christs righteousnesse vnto vs. Here is the proper place of Faith Efficient cause of iustification 3 The specialty of iustification is the efficient cause which is the Mercie of God the Grace of God the Loue of God who of his meere mercie grace and loue sent his Sonne to doe and suffer for vs whatsoeuer his iustice required and doth daily applie vnto vs the vertue of both Charitie or the finall cause of iustification In the fourth and last place followeth Charitie or Loue to our brethren and enemies which is the fulfilling of the second table of the Commaundements and which is the finall cause of iustification in respect of men and this is directly signified vnto vs in the condition or argument annexed to this petition

the next place to be considered and they are opposite to the things wee pray for and they may be referred to fiue heads also which are these following First ignorance and errors Secondly vanitie of minde Thirdly a prophane heart Fourthly prophane speeches Lastly prophane actions all which are so many meanes to obscure or deface or abolish the glorious name of God out of the world Of these in order Ignorance dishonoreth God First ignorance either of Gods workes or word is the cause of prophaning Gods name for as pearles cast before swine or dogs so are the works and word of God amōg ignorant persons swine or dogs will trample pearles vnder their feete in the durt but skilfull Lapidaries will vse them carefully and set them in gold and costly garments so the ignorant people that know not the works or word of God wil contemne reiect or at least neglect the excellent instructions and documents of Gods glorie therein exhibited and so prophane the name of God but they that know them may vse them aright and glorifie God in them The dunghill Cocke as the fable moralizeth regardeth a barly corne more than a pretious pearle knowing the profit of the one but not the price of the other so the blind dunghill people of the world Atheistlike through light estimation because of their ignorance preferre the dirtie commodities of this life before the glorious footsteps of Gods Maiestie imprinted in his workes and word thereby marueilously disparaging the Lord himselfe and dishonouring his name Againe Error dishonoreth God Matth. 22. Ioh. 4. ignorance being the cause of superstition and errors as Christ teacheth saying Ye erre not knowing the Scriptures and ye worship ye know not what therefore it must needes bee a maine cause of blemishing Gods glorious names and memorials for errors and heresies are so many lies against the truth of God charging false and slanderous imputations vpon God making him the author of that which he abhorreth and condemneth and as it is blasphemous to make God the cause of sinne so is it of error for it is to call God by a false name and to belie God which is a great dishonour to God For as it is a disgrace to a Prince to bee belied or blasphemed or backbited so is it much more inglorious and dishonourable to God to make him the master and teacher of lies for it is customable with false teachers and their followers to father their doctrines vpon Gods word which God himselfe inspired to his Church and so by necessarie consequent in that they are found liers against the truth of God they shamefully dishonour God In the second place also we are to marke how vanitie of minde prophaneth the name of God Vanitie of minde prophaneth Gods name Rom. 1. The Apostle defineth this sinne to be the withholding of the truth of God in a lie that is to make a false consequent or vse from a true doctrine to know God and not to glorifie him as God for example to know God to bee inuisible and yet to make an image of him to know God to bee incorruptible and yet to resemble him to corruptible creatures as beasts birds creeping things c. and thus the Gentiles thinking themselues to bee wise hauing some truths of God became starke fooles in deducing foolish consequents from that truth so through their vanity of mind defaced that truth with a lie and this is a great indignitie offered to Gods truth For as a subiect knowing his Prince yet making as though he knew him not and so vsing himselfe vnreuerently before him doth disgrace the prince so they that know God and his workes and word yet notwithstanding doe not glorifie God but become vaine in their imaginations and discourses and conclusions from Gods word and workes thereby occasioning and encouraging themselues in licentious liuing and by their liues denying the power of their knowledge which otherwise might haue been auailable to their saluation do shamefully abuse their knowledge iniuriously dishonor the truth reuealed vnto them which they should haue glorified A prophane heart d shonoreth God As blindnes and vanitie of minde so prophanenes of heart also which in the third place commeth to be considered doth greatly dishonor God which is when mens affections are not stirred according to the qualitie of Gods workes or word his titles or attributes and that is especially of three sorts Atheisme dishonoreth God The first is an Atheists heart which is the extinguishing of al affections in respect of God for as an Atheist laboreth for a perswasion that there is no God so also he desireth that the feare of God may be cleane taken away also that the loue of God the hatred of sinne the loue of vertue and of the word of God may be put out and that he may liue as he list without any conscience or difference of good and euill which is to bury the memorie of God and to banish his name out of the world which is the greatest indignitie that may be VVorldlines dishonoreth God The second is a worldly heart when a man is so estranged from heauenly matters and so wholy possessed with the loue and liking of worldly things as that he careth not for God nor any goodnes further than he may gaine thereby which men doe greatly dishonor God and his truth making it a meanes of compassing the world whereas indeede we should make the world a meanes of religion for to this purpose hath God created and bestowed the world vpon man that thereby they might be the better prouoked and furthered to the worship and glory of God hither are to be referred all couetous persons that minde nothing but their goods all proud persons that minde nothing but the trimming of themselues gay apparrell and the credit of the world all wanton persons that minde nothing but the pleasures of the flesh generally all such as dishonor God by presuming any thing in their estimation and affection before God for seeing God is the chiefest good and the most high he therefore ought to bee the chiefest and mos● highly esteemed of vs otherwise we honor the creature more than the Creator Rom. 1.25 and dishonor God by communicating his glory to another The third is a secure heart Securitie dishonoreth God when men that haue the grace of God in them notwithstanding doe not so carefully and diligently ●●irre vp the grace of God in the meditation and application of Go is workes and word as the condition thereof doth require for sometime it falleth out that euen Gods children slumber and sleepe Cant. 5.23 2. Sam. 12. so we reade that the Church in the Canticles complaineth or excuseth her sluggish disposition so we reade that Dauid slept in securitie almost a whole yeere in which time no doubt hee vsed the word of God and the rest of Gods worship though with dulnes and great flatnes of spirit whereby it came to