Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	blood_n	body_n	spirit_n	1,496	5	4.9543	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B01083	A godly and frutefull sermon, made at Maydestone in the county of Kent the fyrst sonday in Lent, in the presence of the most reuerend father in God Thomas archbishop of Canterbury. &c. / by M. Thomas Cole scholemayster there, againste dyuers erronious opinions of the Anabaptistes and others.	Cole, Thomas, d. 1571.	1553 (1553)	STC 5539; ESTC S124208	30,464	70

seeth not their execrable ypocrisy No meruail therfore though they litle regard with their beastly lyuing to deny god y● bought them Many therbe that cā say wel ye they cā speak of God of Christ of eternal l●●e yea of iudgmēt the reward y● y● vngodly shal haue as though ther were angels late come from heauē ▪ but yet fire●rāds of hel For out of al questiō if thei did c●●dite y● truth that cōmeth out of their lips or fear y● God of whō thei talke or loue that Christe whō thei cal a sauiour or coueted y● kingdom wherin is euerlasting lyfe to conclude if thei beleued that God were iust cā not but rewarde impenitent ypocrites wold they think you serue their fylthy flesh with such greedines be such patrons of impiety Ful wel prophecied Esay of you ye ypocrites saithe the lo●de Esay 1● Math. 1● Mar. 7. This people draw me me with their ●●●pes but their hartes are far from me No greater friendes hath the dyuell had from the bee ginning than those that say and do not neyther greater fryendes dooth hee require to haue to the worldes end For by say and doo not the dyuell brought to passe to kyll oure sauiour Christe and by saye and doo not hee purposeth to kyll euen in the blade the 〈◊〉 of the gospell Who doothe not lamente to heare men so expert in talkyng and so abhominable in lyuynge so frutefull in teaching and so frutelesse in woorkyng suche ba●la●● of fayth and haue so lytle Euery man can say couetousnes is naught yet they desyre theyr neighbours goods and lyuelode Euery man cā say that whoredom is yll but who almost liueth chast Euery man can saye that enuye is a vyce yet for the moste all are enemyes to charity Euery manne can say slaunder and detractatiō is wycked yet very fewe canne speake good by their neighboures Euery man can saye Pryde Glottonye Dronkennesse and insolent behauiour bee very yll yet cannot they away wyth humility temperance sobrenes nor discrete manners To conclude Euerye man sayth he loueth God yet very fewe desyre truly to worship hym but in their deedes they denye him lyue lyke Paganes Ther fore with the same plage that God in tyme past rewarded them that said dyd not will he bring vpon them that in these dayes saye do not whose dānable ypocrisy is as hateful in his sight as their was But God for their ypocrisy strake them with blyndenes dasynes of heart wherby they thought they were well whan theyr case was myserable they thought themselues in lyght whē they were in darkenes and to bee the sonnes of God when they were as their frutes dyd declare thē children of the dyuel Euē so wil he do to them that imitate their manners in these our daies Thus God rewarded thē Perdam sapientiam sapientium prudentiam prudentium adnihilabo So that whyles they thought them selues well and no danger at hand sodeynly came theyr destruction vpon them lyke a violent floud that can not be resysted yea whan they thynke with their wisdome to escape their foolyshnes shall bee so greate that they shall fall into theyr owne mischief no mā persecutyng them but a gilty conscience accusynge them for that they said and did not yea for this theyr hipocrisy yf they die in theyr vnbelefe all that thei take in hand shal be impure and accursed of God so that theyr praier to hym shall be as blasphemy theyr fastyng as fylthynes their almes dede as robbery and theyr worshyppyng of God as moste greatest dishonour and that bicause they said and did not This S. Paul proueth saying Omnia pura puris porro pollutis infidelibus nihil est purū Sed polluta est illorum mens conscientia Profitentur se scire deum caeterum factis negant cum sint abhominabiles dicto non audientes ad omne opus bonum reprobi If therfore it be wycked as it is in dede vnder good lyuyng to mayntain yl doctrine so is it moste wycked and damnable vnder well saying to cloake a fylthy and detestable lyuyng yea some be I feare me growen in suche wylfull wyckednes that neyther the terrible iugementes of God neither worldly shame wyll dryue them from their synne but as past graces they neuer leaue to worke wyckednes tyll it forsake them that is tyll thei can syn no more Wherfore lyke inheritance as God giueth to those that knowing the truth wilfully or obstinatly vnder good liuyng defend heresy euen so will he reward those hypocrites that say and do not so that although thei with wel saing be exalted to the cloudes yet for their euil workyng with the Capern●●●es thei shall fall downe to hell as holy Iob sayth Hypocritae superbia si ad coelum Io● ●0 usque ascederit caput eius nubes tetigerit quasi ster quilinium in fide perdetur qui eum uiderant dicent vbi est Wherfore as they can not plead in iudgment their vertue that obstinatly mayntayn vntruth so can not thei in iudgement pleade their welsaiyng or holsom doctrine that wilfully leade a naughtye conuersation but as the sentence of god is fearful to the one so is it most horrible to the other It shal therfore litle profite them that say and do not although thei bragge before Gods throne saiyng Master master haue we not in thy name prophecied and in thy name cast out diuels and in thy name haue done many myracles where he will answer them again I neuer knew you Depart frō me ye workers 〈…〉 these two wais ful 〈…〉 uel goth about to ma 〈…〉 other in tyme past to re 〈…〉 in vayn I thought it not 〈…〉 necessary to make the same 〈…〉 exhortation to you the S. Paul m 〈…〉 rinth That ye receiue not the grace of 〈…〉 in vayn But as god of his fauorable me 〈…〉 for Christs sake hath sent vnto you the w 〈…〉 of Reconciliation of faith to call you to 〈…〉 pentaunce that ye myght not alone fe●e t 〈…〉 comfort of your election but also expresse th● fruits of the gospel in your lyues maners So be ye not found I besech you such children as halt out of the way either in defendyng yl speakyng vnder vertuous liuyng or yll lyuyng vnder vertuous speakyng But rather as it wel besemeth true christians he pure both in worde dede after the ensample of the fore runner Iesus Christ Folowe holynes rightuousnes without the which no man shall see God for so hath he taught vs saying Sancti eritis quia ego sanctus sum do Leuit. 2. minus deus uester Therfor s Paul sayth We are not called to vncleannes but to holynes for this cause as he councelleth vs let vs glorify god both in our bodies in ou● spirites We ar not our own but his bought with a precious ransō not with corruptible gold siluer 〈…〉 as S. Peter 〈…〉 s bloud of Christ

principall medicine to theym that by faithe cleane to Goddes promyse made in Christ sayenge Benedictus deus et pater domini nostri Iesu Christi qui benedixit nos ī omni benedictiōe spirituali Eph. 1. in coelestibus ī Christo sicut elegit nos in ipso ante mundi constitutionem ut essemus sancti immaculati in conspectu eius in charitate Qui praedestinauit nos in adoptionem filiorū per●●sum Christum c. If there had ben no predestination then wold not S. Paul haue giuen thanks to God for it But out of doubt ther is a predestynation the whych is certayn in God although it be vncertayne in vs and none otherwyse knowen but in that we fele the spirite of grace workyng fayth and obedience in our hartes vnto the word of god and that is the true token wherby the spirite of god certifieth our spirites that we at the electe sonnes of God Let no man therfore rashely iudge of gods holy predestination but let euery man submyt his iudgement to the word of God without curiositie sekyng that ende in predestination whiche sayncte Paul wylled the Ephesians to lerne namely Elegit nos in ipso ut sancti essemus immaculati in conspectu eius in charitate That felyng this mynde and desyre in theim selues they may reioyce in theyr election and geue thaiskes with saint Paul Who so euer than ther be that is faythfull and coueteth rightly to vnderstande predestination let hym attende vpon Christ that he may fynde hym selfe in hym without whom there can be found no worthy tokē of Predestinatiō beware that no man be so blynde that he shulde deny the predestination of God for so shoulde he declare hym selfe to be infected with this stynkyng floure of the dyuell Nowe as it is a wycked errour to deny the Predestination of God and our election in Christ and a floure not to be found among christen men so it is a moste damnable heresy and an execrable flowre of hell wherein may be smelled the poyson blasphemy of the dyuell agaynste the sonne of God Iesus Christe to affirme and holde that by predestination God is the author of syn where as we may learne in scripture that the holy Predestination of God neuer passeth but alwayes continueth within the boundes of Godlynes and ryghteousnes where by all myghty God at no tyme moueth any man to sinne Vniuersae enim viae domini misericordia veritas Saynt Iames therfore to declare Iacob that God is not the author of synne sayth that God tempteth no man to euyll Satan is the cause of synne and synne the cause of our punyshemente what bryngeth the wrathe of God vpon vs and maketh his anger so fierse ouer vs Syn. What is the cause that Gods truthe taketh no place in vs and that we receyue the grace of god in vayne Synne Therefore it is written In cor maleuolū non introibit sapientia nec habitabit ●ap 1. in corpore subdito peccatis c. Esai cōfirmeth the same saying Your sinnes haue separate you frome god Sainct Paule also teachīg the Romains wherwith God was and is displeased sayd Reuelatur ira Dei de Rom. 1. coelo super omnem iniustitiam impietatem hominum c. If God bee than displeased at synne as his word doth declare hym to be than is he not the authour of syn onlesse we shuld grant as God forbyd that he is both a mutable god or a dissembling God which coueteth or alloweth that which he saith by his word he doth hate For he is the author of nothyng but of that whiche he aloweth As he therfore is good only and goodnes it selfe contrarye to all iniquitie so is he author of all godlynes and vertue and no syn For this cause hath he cōmanded vs to flee from all syn as from a serpent declaryng in his blessed testament that they be blynd as concernyng the knowlege of god yea strangers from al truth that say thei haue felowship with the light yet walke in darkenes 1. Ioan. 1. Therfore he willeth al men to absteyn from syn wherof he is not the author but the hater not the cause but auēger with a liuely faith to withstand the diuel the author only Ioan. 8. cause of syn as it is writen Diabolus mendax est pater eius Awai therfor with this pestilent floure creping pestilēce in the dark wherby the diuell busily sekīg our destruction laboureth to persuade vs litell to regard the lawe of God to neglecte our conscience to eschue no euyll to folowe all mischiefe lyke vnbrideled horses and that bicause God is displeased at no synne whiche is the author of all as the dyuell teacheth But lette vs buylde our fayth vpon the word of god sanctified and sealed with the bloud of Christe wherby we are taught that God is holy iust and good and the cause of no synne as it is wryten Quoniam non Deus uolens iniquitatē Psal 5. tu es Neque habitabit iuxta te malignus neque permane bunt iniusti ante oculos tuos Odisti omnes qui operantur iniquitatem c. Therefore by predestination god doth not prouoke or allure any man to synne bycause he is god and playeth not the part of the dyuel but he hath predestinate his iudgement wherwith he wyll reward euery man as he hath done either lyfe or death vnto whose predestination nothyng appertayneth but iust condemnation to the vnbeleuers and vndeserued mercy to the faythfull Christe came to take away our synne and there was no synne in hym As there was no synne in hym so was there no synne of hym that that was not of hym was not his woorke that whiche was not in his work was not in his predestination a damnable floure of the diuels orchard But if this flowre serue not he hath an other ready in store the smell whereof no lesse infecteth than thother That is Christ died for his owne synnes as well as for the sinnes of the people How the diuel hath wrought by this flour ye haue an exāple before youre eies that ye may learn to eschew the sauor of so perillous a flour For the poisonyng of this ought to be to you a perpetuall warnyng to beware the engins of the diuel that he at no time bewitch you to fall into such an errour so farre against the truthe By this blynd suggestiō the dyuel goth to appeach Christs innocency righteousnes death and to make hym an insufficient Sauiour whereby he myghte make vs opynion that the law were not satisfied for vs neither yet God contented towardes vs. For God coulde not bee pleased towardes vs vntyll his lawe were satisfied And the lawe coulde not bee satisfied vntyll one that had not transgressyd the law shuld be propitiation for their synnes that were condemned by the law Seyng therfore that none could be found of the synfull generation of Adam that hadde not in