Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	call_v	holy_a	13	3	4.4580	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15445	The delights of the saints A most comfortable treatise, of grace and peace, and many other excellent points. Whereby men may liue like saints on earth, and become true saints in heauen. First deliuered in a sermon preached at Pauls Crosse the second day of December, being the second Sunday of the Parliament. And in other sermons within the Cathedrall Church of Saint Paul, London. By Gryffith Williams, Doctor of Diuinity, and Parson of Lhan-Lhechyd. The contents are set downe after the epistle to the reader.	Williams, Gryffith, 1589?-1672.	1622 (1622)	STC 25716; ESTC S102808	185,617	476

heed vnto our selues and not harden our hearts any longer but let vs hearken vnto his voice lest he sweare in his wrath that we shall not enter into his rest But indeed all these kinds of outward callings are but in vaine and bring no benefit vnlesse the Lord calleth vs inwardly by his spirit for 1. Nisi spiritus adsit cordi audientis In vaine is al outward calling vnlesse we be inwardly called by Gods Spirit Greg. hom 30. super Euangel inanis est labor docentis In vaine do we preach vnto your eares vnlesse the Spirit of God doth open your hearts as he did the heart of Lydia that you may beleeue our preaching as she did the preaching of Paul 2. All the blessings of the world will but puffe vs vp with pride as they did the Israelites as Moses sheweth dilectus Deut. 32. 15 meus impinguatus calcitrauit my beloued fatted and inlarged spurned with his heeles vnlesse God doth giue vs the grace to vse those blessings to the glory of his name 3. All punishments and all iudgements will sooner worke desperation then conuersion in a sinfull soule vnlesse the grace of God worke true humility in vs to make a right vse of his fatherly chastisements And this experience daily sheweth First the word is preached the one beleeueth the other refuseth it Secondly God bestoweth his blessings vpon men the one is puffed vp with pride the other is truly thankfull Thirdly God sendeth his iudgements the one groweth desperate with Saul the other is humbled with Dauid And what is the cause of this to the one sort hee sendeth his messengers onely to call them outwardly to the other sort he sendeth his spirit and giueth his grace to make them yeeld vnto his calling and this effectuall calling of the Saints to beleeue the Gospell and to obey the voyce of God is the effect and fruit of the loue of God Whensoeuer therefore wee be outwardly called by what way or meanes soeuer it bee let vs presently pray to God that hee would inwardly worke in our hearts to incline them to yeeld vnto his calling else will the outward calling bring no benefit but only make vs without excuse And so much of their vocation 3. Touching their sanctification called to bee Saints wee must vnderstand that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued frō the p●iuatiue particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the earth as if it were a separating from earthly things So it signifieth a pure and a cleane thing free from all contagion and touch of inferiour things and it is taken two waies 1. simpliciter 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply or in some respect 1. In the first sense God onely is of himselfe and of his owne nature simply holy and the author of all holinesse for God is light and in him there is no ● Ioh. 1. darknesse at all and the blessed Virgin saith holy is his name Conueniunt rebus nominasaepe suis And this name sheweth his nature and the greatest praise of God for the glorious Seraphims which Esaias saw Esay 6. and those wonderous creatures which S. Iohn did see cryed three times holy Apoc. 4. holy holy Lord God of hosts which we doe not read of any other attribute of God And therefore Damascen reporteth Damasc l. 3. c. 10. that when the people of Constantinople were terribly afraid of some dangers did humbly pray vnto God against the same a childe was suddenly rapt vp on high and was taught by the Angels this holy Song Sanctus Deus Sanctus fortis Sanctus immortalis miserere nostri holy God holy Almighty holy immortall God haue mercy vpon vs and when he was restored downe and declared the same vnto the people the whole multitude sung the same incessantly and so were deliuered from all the dangers that they feared And for this cause the third person of the blessed Trinitie as by a proper name is called holy spirit and therefore in that golden plate that was to adorne Aarons forehead was ingrauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 28. 36 as the Septuagint translate it that is sanctitas Iehouae as Tremellius or sanctum Domino as the vulgar hath it holines to the Lord or all sanctity is to be ascribed vnto the Lord and doth onely proceede from the Lord. In this respect our Church in her highest straine of deuotion immediately after the receiuing of the blessed Sacrament sings vnto God tu solus Sanctus thou only art holy thou onely art the Lord that is simply in all respects essentially in himselfe and causally the fountaine of all holinesse and purity in all his creatures And yet of all Gods attributes this is most contradicted and murmured against by the wicked as if he were not pure vpright and holy especially 1. In the election of his creatures 2. In the distribution of his graces 3. In the remuneration of our deserts But for the first wee answer that he hath ius absolutum in creaturas an absolute right ouer all his creatures so that hee may doe with it what he will euen as the Potter hath power of the clays Rom. 9. as the Apostle sheweth and yet we say that hee doth not vse the same nor preparare filios ad patibulum but finding them all in the masse of corruption by Adams transgression hee doth shew mercy vpon whom he will and whom he will he leaueth still in that state wherein they were not created nor intruded by him but most miserably fallen in the loynes of Adam So that herein God sheweth vnto his elect indebitam misericordiam more then deserued mercy to the other nothing but debitam institiam what they most iustly deserued To the second wee say that although hee giueth to one fiue talents to others but one to others none at all that hee exalteth one pulleth downe another and so of all other gifts and graces whether temporall or spirituall yet wee say that hee doth no wrong to him that hath least or that hath none at all quia non tenetur Creator creaturae because hee is debtor to none and hee is not bound to giue vnto any and therefore may most iustly and freely doe what he will with his owne as our Sauiour sheweth most excellently in the Parable of the Labourers hired vnto his vineyard And to the third wee answer that in giuing vnto them which by continuance in well doing seeke glory and honor and immortality eternall life hee sheweth himselfe most gracious mercifull Rom. 2. as all men will confesse and in rendring vengeance to them that obey not God indignation and wrath vpon euery soule that sinneth hee sheweth himselfe most iust and vpright And therefore the Prophet Esay ch 5. after hee had set downe many of Gods iudgements against the wicked lest any should thinke God vniust therein hee addeth that the Lord of hosts should be exalted in iudgement and the

do vobis My peace I giue vnto you And so in manie passages of holy writ hee is said to bee the sole procurer of our peace For the discipline of our peace was laid vpon him saith Esayas And S. Paul saith that wee haue peace with God through Iesus Christ our Lord. And so it appeares plainely that hee is the author and the giuer both of grace and peace And therefore this doth sufficiently proue the diety of our Sauiour Christ Quia Iehoua dat gratiam gloriam because none but God alone can giue either grace or glory but Iesus Christ giues both grace and glory and therefore Christ must be the true Iehoua And so you see the Apostle by both these clauses of this one sentence and by both these titles and both persons of this one God doth shew that both of them is the onely one ioynt autor and giuer of all goodnesse because grace and peace doth proceed from God our father and from our Lord Iesus Christ And because there be many that are called Gods as 1. Angels God stood in the assembly of Gods That there be many which are called Gods 2. Deuils as Dij gentium Daemonia the gods of the Gentiles are Deuils 3. Priests as offerte Dij let the Priests offer And the Gods of the earth are lifted vp 4 Kings as dixi Dij estis I said you are Gods 5. Iudges as the cause was brought ad Deos vnto the Gods and so of others therefore least we should thinke these blessings proceeded from any of these the Apostle saith they come from God the Father from our Lord Iesus Christ And so he differenceth the true God and autor of these blessings from all other Gods in these 2. especiall respects 1. Of himselfe 2. Of vs. De 1. In respect of himselfe he How the Apostle distinguisheth the true God from others Aug. de ciuit likewise differenceth him from all other Gods two waies 1. From the vnitie of his essence 2. From the trinity of the persons for 1. The Apostle sheweth that the autor of these blessings in respect of his essence is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one God and therefore though the Valentinians had their thirty couples of Gods as Irenaeus witnesseth of them and the heathens thirty thousand Gods as S. Augustine out of Varro hath collected yet doe we beleeue in God and not in Gods or as the Nicene creede hath it in one God and doe pray to this one God that he would giue vs grace and peace for we know he can doe it because he is the God of gods causa causarum extra quam nulla causa and cause of causes besides whom there can be no cause of any goodnesse and therefore if he will not we know all other cannot bestow any good thing vpon vs. 2. He sheweth that in this one God there are diuers persons for that not only the Father but also the Sonne is the autor of these blessings and if the Father and the Sonne be the Holy Ghost must needs be also for he proceedeth from them both and is the ineffable bond of both as S. Augustine speaketh and is the worker and conueyer of all blessings from God to man and therefore wheresoeuer the other two persons are expressed this third personalso must of necessity be included Quia opera trinitatis ad extra sunt indiuisa because the works of the trinitie without or in respect of outward operations are indiuisible And therefore we say we haue grace and peace from the Father tanquam a fonte as from the fountaine from the Son as from the procurer thereof and from the Holy Ghost as from the conuayer and worker of the same in our hearts and so we see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Martyr in expos fidei the vnity is vnderstood in the trinity and the trinitie is acknowledged in the vnity as Iustin Martyr speaketh But against this it may be obiected that of these 2. persons the father only is called God the sonne is called our Lord Iesus Christ Tertullian answereth quia nationes a Tertul. l. contra Praxeam f. 389. Why Christ is called Lord and not God in many places multitudine Idolorum transirent ad vnicum Deum vt differentia constitueretur inter cultores vnius plurimae diuinitatis quamuis ex conscientia scimus Dei nomen domini patri filio spiritui sancto conuenire tamen ad quamlibet occasionem effugiendam Deos omnino ne dicimus nec dominos sed Apostolus nos Apostolum sequentes Deum patrem appellamus Dominum nostrum Iesum Christum because the Gentiles from the multitude of Idols which they serued should be drawne to the seruice of the only true God that there might be a difference set betwixt the worshippers of one God and the worshippers of infinite dieties therefore although we certainly know that the name of God and the name of Lord may be fitly and most truly attributed both to the father to the son and to the Holy Ghost yet to auoid all occasions that might breede any suspition or imagination of many Gods we neuer say Gods nor Lords but as the Apostle so we with the Apostle doe call the Father God and our Lord Iesus Christ And Theoph also doth most excellently Theoph. in 1. Cor. 8. f. 966. resolue this question Quum audis vnus est Deus pater vnus Dominus Iesus Christus When thou hearest that there is one God euē the Father and our Lord Iesus Christ lest thou shouldst thinke that the name of God is only to be ascribed to the Father and the name of Lord vnto the sonne thou must know that either of these names and titles are giuen to either person without distinction as Rom. 9. the sonne is called God and Psa 109. the father is called the Lord as the Lord said to my Lord. But he maketh this distinction because he writ to the Gentiles that worshipped many gods that they should not haue any cause of imagination that we haue many gods as they had therefore he doth not call the sonne God least they that were vsed to many Gods should imagine that we had two Gods neither doth he call the father Lord least they should thinke we had two Lords And for this cause saith Theophilact neque spiritus hic vllam fecit mentionē auditorū imbecillitati parcens he makes no mention of the Holy Ghost by reason of the imbecillity and weake capacities of the hearers euen as the Prophets made no direct or plaine mention of the sonne by reason of the weake apprehensions and vnderstanding of the Iewes least they should presently apprehend some carnall natiuity obnoxious to humane affects ad oppositionem igitur vanorum Deorum non filij dixit vnum Deum patrem atque vt opponeret sese mentitis Dominis non patri dixit vnum esse dominum Iesum Christum The Apostle therefore