Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	father_n	holy_a	1,482	5	5.1201	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00422	The golden chaine of mans saluation, and the fearefull point of hardening, opened and set downe in two seuerall sermons preached before the king. / By Anthony Maxey Batchelar in Diuinitie, and chaplaine to his Majesty in ordinary ...	Maxey, Anthony, d. 1618.	1606 (1606)	STC 17685.5; ESTC S94149	45,259	102

holdeth on his iourney so in this life wee are pilgrims wee are trauailers and howsoeuer we do seek another countrie and striue to come vnto the Cittie of rest yet in this iournie wee wander often out of the way wee take many falles wee haue many impediments neither is it possible the light of our Faith should still hold out and neuer bee darkned in this pilgrimage till in the life to come we be made Citizens of that heauenly Ierusalem which is aboue Wee conclude then with the sweet and modest saying of good Saint Augustine Haec est perfectio Christianorum vt agnoscant se nunquam esse perfectos Herein stands the perfection of a Christian to acknowledge himselfe neuer to be perfect The Conclusion Now it remaineth as was promised in the beginning to shew the mutuali coherence of these words and to knit vp againe the Lincks of this Chaine together HEre in foure words are contayned the foure causes of our saluation In Predestination there is the efficient cause which is Gods loue In Calling there is the materiall cause which is Christs death opened in his word In Iustifying there is the formall cause aliuely faith in Glorifying there is the finall cause which is euerlasting life Thus in Predestination we behold God the Father chosing of his loue in Calling we heare God the Sonne teaching by his word in Iustifying wee feele the comfort of God the holy Ghost sealing by his spirit The fruite of all which of Gods loue chosing of Christs word Calling of God the holy Ghost comforting the effect of all these is our Glorifycation So that as we do see farre with our bodily eye yet reach farther with reason which is the eye of the mind but Faith which is the eye of the soule out-strippeth both So Calling enlightneth the mind with spirituall knowledge Iustifying goeth further and sealeth vp the heart with heauenly comfort Glorifying out-strippeth all and doth rauish the soule with immortalitie Euery one of vs after this life wee desire and hope to inioy eternall Glorie Behold Conceditur Ber● in Predestinatione promittitur in vocatione ostenditur in Iustificatione percipitur in Glorificatione In Predestination there is the first grant In Calling it is directly promised in Iustifying it is plainely shewed in Glorifying there is liuerie and seisin the full possession of all In Predestination God bestoweth vpon vs his loue in Calling he graunteth the blessing of his word in Iustifying he yeelds the fruit of his spirit in Glorifying he doth wholy giue vnto vs himselfe Here are the sweet springs issuing out of Nilus the head whereof cannot be found here are the foure pleasant riuers which water Paradise which runne through the Soule with a Diuine vertue and comfortably coole all our spirituall heat Here is the holy and precious oyle powred vpon the head of Aaron the exceeding loue and fulnesse Ioh● Of● nes● all of grace powred vpon our head Christ Iesus and running downe to the skirtes of his clothing to euery particular and penitent member of his Church Here wee may see the spirituall regeneration of the Soule shadowed out in the first creation of the World In Predestination there is the huge and vast deepe the darke forme whereof could not be discerned in Calling the separating of light from darknesse of knowledge from ignorance in the Soule in Iustifying the Sunne is created the 〈…〉 6 bright beames of his grace shine in our hearts in Glorifying we may behold the new Adam framed 〈…〉 6 after the Image of God and placed in the paradise of immortall ioy Obserue here if you please the kindnesse of alouing Father who hauing many sonnes beareth secret affection to some one there is Predestination this affection in his good time hee declareth by making his will knowne and his loue manifest there is Calling after this Calling he causeth him to take vp his inheritance in Court and giueth him earnest in token of assurance there is Iustifying lastly he enters into his fathers ioy and is made neire of all there is Glorifying Againe in Predestination the heauenly husband-man chooseth out a plot of ground at his owne pleasure in Calling hee soweth it with the seede of his word in Iustifying hee waters and cherisheth it with his spirit in Glorifying hee reapes and carrieth into the barne Lastly behold apparantly in Predestination 〈…〉 5.5 how Ioseph long before was sold into Egypt by the determinate Counsell of God by Calling how hee was loosed out of prison and deliuered from the bondage of sinne by Iustifying how his cause was made knowne and so acquitted innocent in Glorifying how hee was clothed in Purple placed in the Kings Chariot and made the chiefe of his Kingdome Now then as Saint Paul saith to the Romans What shall wee say to these things in like sort what shall we say to these so excellent so sweete so diuine misteries to these so comfortable testimonies of Gods loue to this Ladder of Iacobs whervpon none but Angels do ascend to this inward working of the Spirit which bloweth where it listeth to this Diuine and hidden purpose which can not be deceiued to this ineffable glorie of the Sonnes of God which they do expect and looke for what shall wee say more effectuall and more comfortable Can any thing bee set downe more plainely or knit vp more briefly can any demonstration be concluded more soundly Whom the Lord hath Predestinated before all time those doth hee Call in time whom he Calleth those hee doth Iustifie and whome he Iustifieth those doth he Glorifie Thus then may euery true Christian conclude for the comfort of his Soule and the assurance of his saluation for euer I am Iustified truely by aliuely and working Faith therefore I am Called I am Called effectually by his word therefore I am Predestinate I am Predestinate and chosen of his free loue from eternitie and therefore I shall bee Glorified vnto all eternitie againe Osetled comfort Osweete conceiued hope of ioy That ioy which strength of Hells ten thousand can neuer take away Wherefore should we feare whereof shall we be afraid No no force so mightie so puissant able to ouerthrow vs. No terror of sinne no plagues of death no rage of the world no power of the Diuell himselfe In all these we are more then conquerors For al things shall turne to the best to them that are setled in Gods feare That wicked and most dangerous conspiracy plotted against the Lords annointed whē it came to the very pinch when it was brought to the very height was not all turned topsie-turuie and vtterly disapointed This day wee do acknowledge it with thankefull remembrance this day wherein wee are all met together in a most happie and blessed peace this day doth plainely witnesse that hee had the deliuerance wee feele the comfort the Church hath an endlesse blessing and God hath his euerlasting praises O behold what it is to bee knit vnto God For whome he doth

whom he Predestinated them also he Called AS from the maine Sea we do strike into some chanell or riuer So frō Predestination the great depth of Gods Councel the Apostle commeth vnto Calling For whereas it hath beene shewedin opening the first point that God of his free mercy did choose some to life and others hath left vnto Perdition In this case if God should neuer Call men if he should neuer offer them grace it might seeme preiudiciall to his mercy and though wee did sinne yet it might be thought our selues could not redresse it For this cause the Apostle commeth from Predestination to Calling that is from Gods determinate counsell to the meanes which hee hath appointed for our saluation This Calling is two-fold eyther outward or inward The outward and generall Calling is by the workes of God and by his word First by his workes This world it is an Vniuersity or a Colledge wherein there are two Lectures whereof euery man liuing must bee an hearer and a learner The first is the Philosophy lecture concerning Gods 〈…〉 workes in the heauens and all his creatures by the which we are taught and daylie Called to know God This is a plaine and easie Lecture written in great Capitall Letters that euery simple and ignorant man may read it running The other is the Diuinitie Lecture when we are exempted from the first and led on further to know God in his word Both these Lectures they are expressed together 〈…〉 in the 19. Psal From the 1. vers to the 7. is contayned the Philosophie Lecture The Heauens declare 〈…〉 9. 1. the glory of God and the Firmament sheweth his handie worke Day vnto day vttereth the same and Night vnto night teacheth knowledge there is no 〈…〉 speech ●or language where their voyce is not heard Their sound is gone forth through all the earth and their words vnto the ends of the world In them hath hee set a Tabernacle for the Sunne which commeth forth as a Bridegroome out of his Chamber and reioyceth like a mighty man to run his race His going out is from the end of the heauen and his compasse is vnto the ends of the same and none is hid from the heate thereof The Diuinity Lecture begins at the seauenth verse and continues to the 11. verse The law of the Lord is an vndefiled Law conuerting the soule the testimony of the Lord is sure and giueth wisedome to the simple The Statutes of the Lord are right and reioyce the heart The commaundement of the Lord is pure and giueth light vnto the eyes The feare of the Lord is cleane and endureth for euer The iudgements of the Lord are true and righteous altogether More to bee desired then gold yea then much fine gold sweeter also then hony and the honye combe Moreouer by them is thy seruant taught and in keeping of them there is great reward Touching the Philosophy Lecture that we are all first Called to know God by his workes it is most apparent For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Diuinitatis symbolum the world is the glasse of Gods Diuinity The heathen I 〈…〉 De 〈…〉 riis Philosopher saith Deus tangitur in operibus God is euen touched in his workes He iumpeth with S. Paul Acts 17. 27. The heathen by groping Act. 〈…〉 might haue found him for doubtlesse he is not farre from euery one of vs. In the 143. Psalme and the 5. Psa 〈…〉 verse the holy Prophet saith thus I will muse vppon all thy workes and exercise my selfe in the workes of thy hands If a man will profi● by this philosophy lecture he must vse meditation For indeede if a man doe rightly consider of the Ebbing and Flowing of the Sea where of no reason can be rendred of the certaine course and change of the Moone with the secret influence of the same the nature of winde no man knowing whence it commeth nor whether it goeth the hugenesse of the sweeling Sea girt by Gods commaundement that it doth not ouerflow the banckes the raging 〈…〉 Thunder which makes al the beasts of the field to tremble the fearfull Lightning which in the twinckling of an eye passeth from East to West how all things keepe their appointed course wherin they were created As wee walke abroad in the fields if wee doe behold and view the glory of the Sunne and Moone the beauty of the Starres the sweet Dew distilling Showers greene Pastures 〈…〉 pleasant Meddowes cleare Springs thicke Woodes gushing Fountaines the wonderfull increase of Corne Cattle and such like Who is hee beholding these things and seriously meditating vpon this Philosophy lecture but hee must needes confesse that God doth Call him being so manifestly 〈…〉 taught to know him in his workes And as God is thus seene and taught vnto all the heathen people by his workes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the frame and composition of this great world so likewise GOD doth Call vs by his workes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the little World of man Homo est caeli simulachrum interpres naturae Man he is the picture of the Heauens and the interpreter of Nature Concerning God we acknowledge him to be a spirit concerning the World we haue found it to be a body in Man we haue an abridgement of both namely of God in regard of his spirit of the World in the composition of the body as though the Creator vpon purpose to set forth a mirror of his workes intended to bring into this one little compasse of man both the infinitenesse of his owne nature and the hugenesse of the whole world together As in the World so in the body of man there is a wonderfull mixture of the foure Elements The Heart placed in the midest as the Earth our centre the Liuer like the Sea from whence the liuely springs of bloud doe flow the Veines like riuers spredding themselues abroad vnto the vttermost members the Braine which giueth light and vnderstanding placed aloft like the Sunne the Senses set round about like starres for ornament the Countenance of man full of grace and Maiesty striking a terror into all Creatures Such and so wonderfull is God in his power that he is seene in the workemanship of the body But if man as it were out of himselfe could behold this body receiuing life and entring into the vse of all his motions Ioints mouing so actiuely Sinewes stirring so nimbly Senses vttering their force so sharpely The inward Powers so excellent the Spirit supernaturall Reason so Diuine the Minde Cogitation so quicke and infinite the Vnderstanding so Angel-like and the Soule aboue all Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ingrauen image of the immortall God If man could enter into himselfe and consider rightly of this he must needes bee driuen to confesse that God hath Called him by those workes which are most apparent in himselfe 〈…〉 Therefore as Saint Paul soundly reasoneth in the