Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	justification_n	justify_v	sanctification_n	1,666	5	10.7958	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03116	Mischeefes mysterie: or, Treasons master-peece, the Powder-plot Inuented by hellish malice, preuented by heauenly mercy: truely related. And from the Latine of the learned and reuerend Doctour Herring translated, and very much dilated. By Iohn Vicars.; Pietas pontificia. English	Herring, Francis, d. 1628.; Vicars, John, 1579 or 80-1652.	1617 (1617)	STC 13247; ESTC S104005	1,242,509	130

spirit in them as well as if wee expressed it in the best words and method in the world And thus have I finished this Doctrine with all the uses that are to be made of it Lecture CXXVIII On Psalme 51.7 Septemb. 15. 1629. WE have already heard that this verse consisteth of two parts The first is an earnest petition wherein David beggeth of God to be purged and washed from his sins by the bloud of Christ and to have that sprinkled upon him and applyed to him by the spirit of God The second is the reason that moved him to beg this of God so earnestly which is taken from the fruit and benefit he knew he should receive by it and that is double 1. He knew that being thus purged he should be cleane no filthinesse should remaine upon him no sin that ever he committed should be imputed to him 2. He knew that if he were thus washed he should be whiter then the snow he should have so perfect righteousnesse imputed to him as should make him beautifull and glorious in the sight of God The petition we finished the last day and now it followeth that we do proceed to the reason of it And herein we are to observe how confidently David speaketh heere of the blessed estate of them whom God hath washed and sprinkled with the bloud of Christ yea of the blessed estate that he knew himselfe should be in so soone as God should have vouchsafed that mercy unto him notwithstanding the foulnes and odiousnesse of his sins was more then ordinary yet he knew that when once God should have washed him with and applyed to him the bloud of Christ he should have no spot of his sins remaining upon him yea he should be whiter in Gods eye then the very snow And from this point thus observed in the words of David this Doctrine doth arise for our instruction That all such as have their soules washed and sprinkled with Christs bloud that is all that truly beleeve in him are perfectly cleansed from all their sins and are as pure and white in Gods sight as any snow Now the best and plainest way I can think of for confirming this Doctrine unto you will be by answering of a doubt and Question which every one of your hearts will be apt to move against it For who is there among us all that marketh and considereth this Doctrine well that will not see cause to bee amazed at it as it is said Matth. 19.25 that the Disciples of our Saviour once were at the hearing of a certaine Doctrine that he taught Which of us will not be ready to say of this Doctrine as they did of that Who can then be saved Who then can be said to be a true beleever Is no soule washed or sprinkled with the bloud of Christ doth no man truly beleeve in him that is not so white so perfectly cleansed as he hath no filthinesse at all no one spot of sin remaining on him Who then can say hee doth truly beleeve in Christ that ever hee was washed or sprinkled with his bloud Or if others can say so surely wilt thou say I cannot say so For I know and feele there is still a great deale of filthinesse many a foule and blacke spot remaining in my soule For answer unto this we must understand that all true beleevers are cleansed and washed from their sins two waies As you shall find the Apostle teacheth us 1 Cor. 6.11 Such were some of you saith he but ye are washed but ye are sanctified but ye are justified in the name of our Lord Iesus and by the spirit of our God He speaketh this for the comfort of such as before their conversion had been guilty of those foule crimes he had spoken of in the 9. 10. verses Some of them had been idolaters some adulterers some Sodomites buggerers some theeves some drunkards some extortioners No marvell though such persons were apt oft to call in question their owne estate though they were subject to many doubts and feares in themselves And therfore two things are remarkable in this manner of speech which he useth of purpose that he might speake the more effectually to their comfort The first is his so often repeating of his words But ye are washed but ye are sanctified but ye are justified As if he had said Though some of you were guilty of such foule sins I say unto you and for your better assurance I say it to you againe and againe you are now fully acquitted of all those sinnes no one of them shall ever be laid to your charge againe The second is this that he nameth their sanctification in the first place which as the effect and fruit did in order of nature come after and their justification in the second place which as the cause and root of it did go before of purpose as I said to increase their comfort As if he should say Ye are sanctified by the spirit of our God yea and more then that for your sanctification you will be apt to say is but poore and weake ye are justified also from all these your sinnes in the name of the Lord Iesus So that you see heere that the Apostle speaketh of a twofold washing that the faithfull have received from all their sinnes 1. They are washed from their sinnes in the name of the Lord Iesus that is in Christ and through the merit of his bloud which hee calleth there justification 2. They are washed from their sinnes by the spirit of God which he calleth there sanctification Now although these two goe alwaies together Christ justifieth no man by the merit of his bloud but he sanctifieth him also by his holy spirit the Lord accounteth no man righteous by imputing Christs righteousnesse unto him but he maketh him also righteous by a righteousnesse inherent in himselfe And the surest way for a man to know himselfe to be one of those that are justified by the bloud of Christ is to find himselfe to be one of th●se that are sanctified by the spirit of Christ. Let no man deceive you saith the Apostle 1 Iohn 3.7 hee that doth righteousnesse is righteous even as hee is righteous As if he had said thus He that hath inherent righteousnesse and he onely is the man that is righteous by imputation he that is sanctified is justified and none but he And therefore also the Apostle calleth all them that receive benefit by Christ the sanctified ones Heb. 2.11 Both hee that sanctifieth and they that are sanctified are all of one nature And 10.14 By one offering he hath perfected for ever them that are sanctified Though this I say be so yet betweene these two kinds of washing there be foure notable differences to be observed which it is profitable for us all to be acquainted with First The cleansing from sinne that is wrought by the spirit of God in our sanctification as it is a grace inherent and a

worke done within us I will put my spirit within you saith the Lord Ezek. 36.27 and the kingdome of God is within you saith our Saviour Luke 17 21. So are we by the spirit of God made agents in it our selves Let us cleanse our selves saith the Apostle 2 Cor. 7.1 from all filthinesse of the flesh and spirit and finish our sanctification in the feare of God But that cleansing from sinne which is wrought by the bloud of Christ in our justification as it is a worke done without us and for us by Christ with his father he by the merit of his bloud wipeth all our sinnes out of his fathers debt-booke so as none of them shall ever be imputed to us nor wee called to account for them so are wee no agents in it at all our selves but this worke is wholly ascribed unto Christ alone Hee washed us from our sinnes saith the Apostle Rev. 15. in his owne bloud And though we be oft said in Scripture to be justified by faith which is a grace inherent in us and an act of our understanding and will yet is not that to be understood so as if our faith had any hand at all in the washing from our sinnes or procuring our pardon of God but because faith receiveth and accepteth this our pardon which Christ onely hath purchased applyeth it unto us and resteth in it therefore and for no other cause is our faith said to justifie us in the sight of God Secondly The cleansing from sinne which is wrought by the spirit of God in our sanctification is not wrought in the same measure and degree in all true beleevers A man may be a true beleever and truly sanctified too and yet come farre short of some other of Gods people that he knoweth in the measure and degree of knowledge faith patience mortification and such like graces of Gods holy spirit Nehemiah saith of his brother Hanani Neb. 7.2 that hee feared God above many And of Iob the Lord himselfe saith Iob 1.8 that there was none like him upon earth a perfect and an upright man one that feared God and eschewed evill His three friends that came to visit him Eliphaz Zophar and Bildad were all good men doubtlesse and so was Elih● especially they all feared God and eschewed evill they were upright hearted men but they came all farre short of Iob in grace and piety Yea it is strange to see what a distance God putteth betweene his faithfull servants this way how great a measure of sanctifying grace he giveth to some of them and how little unto other some Some of Gods good ground as our Saviour teacheth us Mat. 13.23 bringeth forth an hundred fold and some but sixty and some but thirty fold and yet all good ground too A point which if it were well understood would much abate that veine of bitter censuring which so much aboundeth in these daies But on the other side The cleansing from sin that is wrought by the bloud of Christ in our justification is equally vouchsafed unto every true beleever without any difference at all Every one hath as free and large a pardon and is as fully discharged from all his sins as any other every one is as perfectly righteous in the sight of God as any other is So saith the Apostle Rom. 3.22 The righteousnesse of God which is by faith of Iesus Christ that is by that faith which is reposed in Iesus Christ is unto all and upon all that beleeve for there is no difference Mary Magdalen that had beene a notorious harlot after that once she had truly repented and became a true beleever had all her sinnes as fully forgiven her and was as righteous every whit in Gods sight as the greatest Saint and the penitent theefe that died with Christ upon the Crosse as either Peter or any other of the elect Apostles was In which respect the Apostle saith of all the faithfull to whom he wrote 2 Pet. 1.1 that they had obtained the like precious saith with himselfe and the rest of the Apostles His meaning is not that every true beleever had obtained the like measure and degree of faith that he and his fellow Apostles had but that that faith they had being true how weake soever it was was every whit as precious as much worth to them would do them as much good in respect of the perfect righteousnesse which it did apprehend and apply unto them in which respect only he calleth their faith precious as appeareth plainly in his next words Through the righteousnesse of God saith he and of our Saviour Iesus Christ in this respect I say he saith the faith of the poorest and weakest Christian was every whit as precious as his own or any other mans could be The third difference betweene that cleansing we have from sin by our sanctification and that we have by our justification is this The first is wrought in us by the spirit of God not all at once but by degrees In which respect our sanctification is compared to the light Pro. 4.18 that shineth more and more unto the perfect day And Eph. 4.16 to the body of a man which groweth and increaseth in stature and strength till it be come to the full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfection of it So the Apostle saith 2 Cor. 3.18 that we are changed into the image of God from glory to glory that is from one degree of holinesse to another even as by the spirit of the Lord. Insomuch as the man that standeth at a stay and groweth not in grace hath just cause to suspect that the spirit of God hath not yet sanctified him nor wrought any truth of grace in him The righteous shall grow saith the Prophet Psal. 92.12 like a Cedar in Lebanon And he that hath cleane hands whom the spirit of God doth cleanse and sanctifie saith Iob 17.9 shall be stronger and stronger But on the other side The cleansing that is wrought by the bloud of Christ in our justification is all done at once it never groweth and increaseth at all but is every whit as much at our first ingrafting into Christ by faith as it is ever after Our faith indeed whereby wee doe apprehend it our sense and assurance of it likewise is not perfected at once but groweth and increaseth as our sanctification doth The righteousnesse of God that whereby wee stand just and righteous in the sight of God saith the Apostle Romanes 1.17 is revealed and made knowne to our hearts from faith to faith that is by such a faith as groweth and increaseth from one degree unto another But the worke of our justification is done all at once Therefore Baptisme is said to seale unto us the forgivenesse and washing away of all our sinnes not originall onely but actuall also Arise and bee baptized saith Ananias to Paul Acts 22.16 and wash away thy sinnes that is all thy sinnes as Paul himselfe expoundeth it Col. 2.12 13. Which is also

their afflictions p. 559. But we may also therein offend two waies Ibid. p. 560. The folly wickednesse and danger of rash judgement appeares in three things p. 560 561. None of us are so affected with the miseries of the Church as we ought Ibid. Foure duties God requires of us in these times of the misery of other Churches 1. By the best meanes we can informe our selves how it fareth with the Church of God p. 562. Lect. 113. 2 We are bound to take to heart and to worke our hearts to unfeigned griefe for the Churches misery p. 562 567. 3 We are bound to remember them in our prayers and to importune the Lord for them p. 567. 4 The example of the Lords strange severity upon them should cause us to feare our selves Ibid. Three reasons we have for this feare pag. 568. Lect. 114. He that is in the state of grace must bee afraid to sinne The extent of this feare in th' object in seven degrees of sin that he must not dare to commit p. 569 570. and in the continuance of this feare p. 570. He hath more cause to be afraid of sin then any other man for 1 He can have lesse hope of impunity then any other p. 571. 2 Hee hath more to loose then any other viz. 1 The Spirit of adoption Ibid. 2 the Spirit of Sanctification 3 The credit and honour of the Gospell p. 572. He that is in the state of grace hath more cause to be deepely humbled for his grosse sins then any other man p. 573. No disposition of soule is fitter to prepare us to the Sacrament then a sound humiliation for sin p. 574. Foure great benefits we receive by sound humiliation of soule Ibid. Lect. 115. The least thing that God hath appointed in his worship may not be neglected but is reverendly to be esteemed of and observed p. 577 579. Because God hath ordained them and we may receive helpe in faith and piety by them p. 579 580. We must depend upon Gods direction in his Word in matters of his worship p. 581. Three sorts of men are too precise but yet not they which cleave precisely to the warrant and direction of the Word Ibid. Conscience to bee made of all outward parts of Gods worship and exercises of religion and foure motives to it Ibid. pag. 582. Lect. 116. We must labour to understand every thing we do in the service of God this God required even under the law in his ceremoniall worship but much more in his morall worship specially now under the Gospell pag. 583. 1 We can receive no good by the reading of the Word unlesse we endeavour to understand what we read Ibid. 2 nor by our hearing 3 nor by the Sacraments p. 584. 4 nor by prayers 5 nor by our singing 6 an oath may not be given to any but such as are of understanding Reason For no service pleaseth God unlesse it be spirituall and done with feeling and affection and that cannot be without knowledge p. 585. 1 Every part of Gods worship is spirituall and there is in it somewhat to bee done by man and somewhat by the Lord himselfe 2 The Lord hath promised to accompany all his owne ordinances and to worke with them 3 All that man can doe in Gods worship is nothing worth unlesse God worke with him p. 586. 4 Our chiefe care in every part of Gods worship should be to finde that God is with us in it p. 588. The true cause why so little fruit appeares of the ministery of the Word and other ordinances is because the Lord joynes not with us in them and three causes there are of that 1 the sins of the times Ibid. 2 we do not our part but serve God by halves with the body onely 3 because we rest too much upon the meanes p. 589. Lect. 117. They that would serve God aright in any duty of his worship must first seeke to get knowledge Our people generally beleeve not this as appeares in three things pag 589 590. Their great sin and danger that make so light account of knowledge and what is the best way of instruction to breed knowldge p. 590. Both Ministers and peoples chiefe care should be in every part of Gods worship to finde God present with them assi●●ing and blessing his ordinances p. 591. Foure motives to stirre us up to this care Ibid. Foure meanes to make Gods ordinances powerfull and effectuall to us p. 592 593. We must not neglect to frequent and use Gods ordinances though we feele no fruit or comfort we receive by them p. 594. Foure things to bee considered for the comfort of such as complaine and mourne for their unprofitablenesse in the use of Gods ordinances p. 595. Lect. 118. No mercy is to be hoped for from God but onely in and through Christ p. 596. No mercy can be expected from God by Christ but onely through his blood p. 597. For 1 Wee by nature and pracus● have made God our enemy and Christ th' onely Mediator to reconcile us p. 598 2 No mercy can be expected from God till his justice be satisfied for us and that 's done by Christ fully and by him onely p. 599. Yet is whole salvation to bee ascribed to the free grace of God p. 600 601. Lect. 119. Foure points to be observed in the passion of Christ that doe notably set forth how odious and heavy a thing sinne is 1 No creature in heaven or earth could have procured us the pardon of the least sinne Christ onely was able to doe this page 601. 2 Christ himselfe could not have done it for us by any other meanes then by dying for us p. 602. 3 Christ himselfe by dying for us could not have done it if he had not dyed the cursed death of the Crosse p. 603. 4 Christ himselfe by dying for us that cursed death could not have done it if hee had not beene God as well as man p. 604. This should perswade us to se●ke to rectifie our judgement in this point for 1 till then we can never be affected with our sins as we ought nor performe those five things that are necessary to true repentance p 605. 2 till then Christ can profit us nothing Ibid. Five meanes there are to rectifie our judgement in this point and to cause us to esteeme of sinne as it ought to be esteemed of Ibid. 606. Lect. 120. Every man should labour to know that Christ is h●● and that he is one of the number that he did undertake for p. 607. for 1 till then he cannot be assured that any of his sins is pardoned but hath cause to judge he abides under Gods curse 2 till then though hee bee jocund now in the daies of health and peace yet in distresse he can have no hope of mercy or comfort from God 3 till then he can have no assurance of any blessing p. 608. 4 till then he cannot know he hath any thing from God in