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
A45417	Of conscience by H. Hammond.	Hammond, Henry, 1605-1660.	1645 (1645)	Wing H549; ESTC R25406	35,832	32

and by many future performances of constancy and resolution if ever he hope to be approved or justified by him 53 But now having thus far confirmed this and so rather strengthned then weakned the objection the next thing I shall desire may be observed is this that every non-remission of a sinne for some time every displeasure of Gods every not-imputing to righteousnesse is not an utter intercision of justification is not a calling all the former forgotten sinnes to remembrance for to such onely an Apostacy or continued falling away from God betrayes the soule For the whole current of my life may approve my fidelity to God though some one action be very contrary to it Nay secondly a Father may be displeased with his Sonne for some one fault and yet not difinherit him nay upon farther provocation he may cast him out of his family and yet afterward receive him into it againe 54 So that there are three degrees observable in this matter first displeasure secondly wrath thirdly fury First withdrawing of the Fathers favour suspension of pardon so t is in case of any such single act of sinne presently repented of considered before its retractation Second casting out of the family totall intercision of mercy for that present so t is in case of such sin persisted in indulgently Third utter finall irreversible abdication so t is in case of finall obduration 55 This may be illustrated 1. by a vulgar then by an ecclesiasticall resemblance Among friends 1. there may be a matter of quarrell dislike displeasure and one friend justly frowne upon the other yea and keep some distance from him and be really angry with him for some act of injury done by him contrary to the lawes of friendship which till he hath some way repaired the friend may justly not pardon him and so absteine for that present from the former degree of familiarity with him but then 2. the injurious friend may continue as injurious still and go on and persist in that course of falsenesse or unfriendlinesse and then the injur'd friend wholly forsakes his company breaks off those bands of friendship with him yet so as that upon the others relenting and amending he may yet againe returne to him and so that totall separation prove no finall one 3. there is upon obduration or no manner of relenting a finall irreversible breach 56 The ecclesiasticall resemblance is that of the three degrees of excommunication among the Jewes the first or lowest was niddui separation not totall turning out of either sacred or civill society but remotion to a distance that the offender should not come within foure Cubits of any other and so be denyed the peace of the Church and the familiar kind of communion which others enjoy Above this there was cherem which was a totall exclusion or distermination with anathemas or execrations joyned with it but yet was not finall then thirdly there was Schammatha giving up to destruction or desolation delivering up to Gods comming in judgement and that was irreversible 57 Now for the full satisfying of the argument having already shewed you the state of this offender in respect of justification it will onely be necessary to adde one thing more that the state of the same man as it respects sanctification is parallel and fully proportionable to the state as it respecteth justification and so the objection will quite fall to the ground 58 To the clearing of which you must know that sanctification may be conceived in a double notion 1. as a gift of Gods 2. as a duty of mans To prevent mistake this I meane God gives the grace of conversion and sanctification and he that is effectually wrought on by that grace is converted and sanctified this is it which I meane by the first notion of sanctification as it is a gift of Gods But the man thus converted and sanctified i. e. thus wrought on and effectually changed by the Spirit of God is bound by the Gospl-law to operate according to this principle to use this talent and this is called to have grace Heb. 12. 28. i. e. to make use of it to the purpose there specified of serving God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. either well pleasedly cheerfully willingly or well pleasingly so as God may and will accept in righteousnesse and godly feare according to the notion of Having in the parable of the talents where t is said that to him that hath shall be given i. e. to him which makes use of the talent intrusted to him operates accordingly doth what that enables him to doe offends not against it by idlenesse or by commission of contrary sinnes which he that doth is the non habens he that hath not there from which shall be taken away c. And this having of grace is it which I meane by the second notion of sanctification as it is a duty of mans which I conceive is meant by the Apostle when he saith this is the will of God even your Sanctification and he which hath this hope purifies himself and let us cleanse our selves from all filthinesses perfecting holinesse all which places suppose the thing spoken of to be the duty of man which by the help of Christ strengthning him he is able to performe and therefore upon the supposition of Gods working in him both to will and to doe to will by sanctifying to doe by assisting grace he is incited and exhorted by the Apostle to work out his owne salvation 59 This being thus cleared t will be easily granted in the second place that every such act of deliberate commission as we now speak of is contrary to sanctification in this latter notion contrary to the duty of the sanctified man from which breach of duty it was that we bound him before under that guilt which nothing but repentance could rid him of and if you mark it that is the onely thing which contracts a guile the doing somewhat contrary to duty and so the want of this second notion of Sanctification it is the want of sanctified operations which interposes any rubs in the businesse of our justification and not so properly that wherein God onely was concerned his not giving grace guilt being still a result from sinne and sinne being a breach of the law a contrariety to duty and not to guilt and though he that hath not received the gift of sanctification be not justified yet the cause of his non-justification then is not in proper speaking Gods not having given him grace to sanctifie for that is but a negative thing and cannot produce non-justification which is in effect a positive thing by interpretation signifying condemnation two negatives making an affirmative non-justifying being non-remitting of sinne and that the actuall imputing of it to condemnation but the sinnes of his former and present impenitent unsanctified life 60 This also being thus cleared I shall onely adde a third thing and then conclude this matter that in the same