Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	effect_n	love_n	love_v	3,170	5	7.1590	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05093	A treatise of the excellencie of a christian man, and how he may be knowen. Written in French by Master Peter de la Place, one of the Kings counsel, and chiefe president of his court of aides in Paris. Whereunto is adioyned a briefe description of the life and death of the said authour, to the end that euerie one may knowe what he was. Translated into English by L. Tomson; Traité de l'excellence de l'homme chrestien et manière de cognoistre. English	La Place, Pierre de, 1520-1572.; Tomson, Laurence, 1539-1608.; Farnace, Pierre de. aut	1576 (1576)	STC 15231; ESTC S106746	64,194	137

his Apostles as of a true marke wherby his are knowen sayed that it is the wedding garment whereby as by the bridegromes cloth liuerie those that are bidden to the mariage feast are knowē from other And the Apostle sayth to the same purpose that without this cleannes no man can see God nor be ioyned to him to cleaue fast to him And it is impossible for the spirit of adoption to be in one but the spirit of sanctificatiō must also nedes be in him for by it it is that the faithful are called Saincts as sanctified made holy of God consecrated set apart frō prophane common vse separated from al earthly filthines defyling of the flesh as the vessels garments temples swete sinelling sacrifices were which might not be applyed to any other vse but that that was holy and dedicate to the glorie of god For it is meete that they that are lightened with the doctrine of saluation should shewe them selues an other sort of men then they that walke after the vanitie of their owne braines being ouercouered with darknes because they neuer felt any light of trueth so that to finde an holy mā in deede which is the Christian man we neede not seeke him in an heremitage or desert or in some close place that is walled about separate from the conuersation and common life of men eyther in garments meate ceremonies or what other obseruation soeuer of corruptible things and other forme of holynes inuented by men with a kinde of wisedome in superstition and humblenes of spirit and contempt of the body vnder a cloke of fayned obedience pleasant in shew to mans reason but in the onely working of the holy Ghost which transformeth soules into that holynes which he hath him self and frameth them in such wyse to newe thoughts and affections that we may welsay they are other then they were before as wrought in his knowledge and to his image that made them Which thing appeareth not only within through an inward and spirituall feeling of a pure conscience cleansed from wicked affections assisted thereunto with a feare of God and faith and hope and patience and inuocation but also without through a cōtinual exercise of godlynes voyde of all superstition which might lessen or darken the glorie of God by giuing that to other which is propre to him as also by peace and ioy of cōscience meekenes goodnes vpright dealing iustice sobrenes temperancie other fruites of the Spirit contrarie to the fruites of the fleshe whiche are vncleannes filthines idolatrie sectes heresies dissolutenes enimities seditions outrages murders theftes other such like which are cōtrary to brotherly charitie which Iesus Christ telleth vs is an other marke tokē wherby they that are his are marked knowē to be his disciples not only by a cōmon loue towards al men as al men are one fleshe and al created and fashioned to the image of God but also by a special mutuall loue the one towards the other so much the more straight and precise by how much the image of God shineth more clearely in thē whom he hath before regenerate And therfore as by mortifying of him self the Christiā man forgetteth himself whatsoeuer is about him to liue in God referring the partes of his life to him as to their onely end without further searche of things that please him selfe but suche onely as please him and as he well lyketh of for the aduancement of his glorie and so by this way effect of mortification he casteth of al consideration of him self and layeth aside all fleshly affectiō to giue him self wholly to his neighbour and preferreth the profit of his neighbour before any respect of him self So that this loue is an other manner of loue thē that naturall loue which is common to all men which is nothing els to speake truely but a loue of our selues accordingly as euery man is inclined to haue a care of him selfe and so to seeke his owne profyte and gayne neither is there any more agreement betweene them then is betweene fyre and water for the loue of our selues keepeth all our senses so well occupied that this Christian and brotherly loue is wholly banished And therefore S. Iohn sayeth playnely That all they that haue a right feeling of it knowe that they are passed from death to life and they that haue no feeling of it remaine in death that is to say thei that are not regenerat And in deede the bond of perfection consisteth in loue for loue is the marke and end whereat the Lawe shooteth and wherin the end of sanctification standeth as whereby euery one of vs hath to witnes to the world what loue we beare to God whom we loue in our brethren Considering that this loue is so ioyned and coupled with the loue of God that it can in no wyse be separate from it because it procedeth from the loue of god as the effect from the cause and in this it is to be short wherein stādeth the right rule of life whereby the Christian man frameth all his actions and moderateth the right vse of the giftes of god And therefore whatsoeuer is not squared by it is false and all vertues be they neuer so excellent are without it nothing els but a wynde that puffeth men vp with pryde and vanitie and a vaine painting or vnprofitable sound that is to saye a thing of nothing and that more is a stinking and abominable thing before God. And therefore we must not thus thinke of a Christian man that he is a man withdrawen a side from all other men liuing in a solitarie place or so dedicate to a contemplatine life as they call it as that thereby he is distract from such actions of conuersatiō as are behoueable and necessarie for the interteinement of the societie of men Seing that men are borne one for an other to communicate one with an other for the maintenance of the societie of mankinde and not to bereue our neighbours of that duetie we owe them if we wil not be taken for theeues before god Considering that we were not placed here in this world to liue solitarily as wylde and brute beastes but to liue amongst companie and to make other men partakers of that which God hath bestowed vpō eche of vs and there is nothing wherein men are said to followe God so muche in as in employing them selues charitably one for another for the profit of one an other as in deede that vertue is the best of all that is profitable to the most Therefore the Christian is a man that hath dayly conuersatiō with other men that applieth him selfe indifferently to all conditions and trades of life whereunto he findeth him selfe rightly called and therein employeth him selfe faithfully to the profit of the societie of mankinde whether it be in respect of a priuate life and the dealinges thereunto belonging or in regarde of the

the world for as much as the world which hath receiued nothing but the spirit of the world hath no vnderstanding of those things which sauor of the spirit of god For saith S. Paul euē as no man knoweth the things that are in mā but only the spirit of man euen so no mā knoweth the things of God but the spirit of God. So then a man can not iudge no not of him self whether he be a Christian or no vnlesse it be by the light of this spirit of God that is giuen him as S. Iohn witnesseth speaking in the persone of euerie Christian saying after this sort Hereby we know that God dwelleth in vs euen by the holy Ghost whom he hath giuen vs And this he sayeth vpon certaine knowledge not by gessing according to that that S. Paul sayeth That the same spirit beareth recorde with our spirit that we are the children of God and that it is not by the spirit of the worlde but by the spirit of God that we knowe those thinges which are giuen vs of God to wit our adoption hope of euerlasting life and more that we are able to say and to say truely that they are none of Christes which haue not this inward witnes of the spirit and againe that they beare about them a witnes condēnation against themselues which doubt whether they possesse Christ and be of his bodie or no hauing no assurance by certaintie of faith to be out of doubt and vpon sure ground both for this present and for the time to come and suche faith as Iesus Christ assureth vs that al that are his shall haue saying in this wise to his Apostles the spirit of trueth which the world can not receiue because it seeth him not ne knoweth him but you knowe him for he dwelleth in you and shal be in you And in deede seeing that continuance is a necessarie thing for saluation what faith were it if it had not with it assurance and certaintie to continue Nowe the trueth is so that whosoeuer hath the gift of faith to beleeue hath also the gift of perseuerance to continue considering that faith is not a persuasion for a daye and a thing that sodenly vanisheth away but a stedfast and well rooted persuasion in the heart to continue all the life long as saint Paule boasteth boldely in many places of his election and persuadeth other to doe the lyke vpon a glorie whiche is not grounded vpon any thing that is in man but in the goodnes of God saying That hee knoweth whome he beleeueth and that he is one of them whome Christ came to saue that hee wayteth for the Croune of glorie and is sure that nothing can separate him from the loue of God in Iesus Christe as one that was chosen before the foundation of the worlde was layed Whiche thing fleshly mē can not do because they know not what the spirit of God meaneth being not regenerate and for that cause hauing so base an heart so vite and abiect through sinne that they can not persuade them selues that God loued thē so well as to saue thē by the death of his only derely beloued sōne that he was so liberall as to giue them paradise vnlesse they deserue it by their workes and merites where as the regenerate haue within them such a feeling of the loue of God in Christ that they see them selues out of doubt most assuredly saued in him and can not persuade them selues that Christ to whom the father hath giuen all power to iudge can pronoūce sentence against those his brethren and mēbers for whom he died vpon the Crosse This christian mā hath a certaine knowledge by the effects which the same spirit of God bringeth forth in him that he hath this gift of faith for as sone as hee causeth him through his vertue and mightie working to feele a peace and vnspeakeable rest in his cōscience that appeaseth contenteth and satisfieth it he mainteineth him in a spiritual ioy increaseth the studie of good workes in him inflameth him in the loue of God maketh him delight in his word in the same word to behold the face of God gracious louing and fauourable with suche an assurance of his grace that he reioyceth and triumpheth with a bolde and cherefull countenance in the hope of euerlasting glorie in so muche that he is not afrayed to present him selfe before his God and call vpon hym as his father with perfect assurance to obteine at his handes what soeuer is necessarie for him whiche were impossible for him to do if he were not moued enforced thereunto through some heauēly and diuine working which surmoūteth all the force and strength that is or can be in man For from whence might this assurance of the good wil of God procede and that the man is colde and altogyther senselesse of him selfe voyd of al motion or bent to pray to him could be moued to repayre vnto him with such a cōfidence and yet godly notwithstanding hauing grieuously offended him were it not through his diuine and heauenly working whiche the Christian man may easely perceyue moreouer by this that it engendreth in him a loue of Iustice and on the other side a hatred of sinne by an alteration of affections pleasures and displeasures for other then before to wit suche as are in al them whose eyes the Prince of this worlde hath blinded And yet notwithstanding trueth it is that he feeleth a continuall combat of the spirit and the flesh in him self whiche hindereth him from perfecting his workes but yet so it is that though sin dwell in him yet it doeth not reigne in him And such are the effectes whereby the Christian man commeth to the experience and feeling of his fayth so consequently of his electiō For a Christian man striueth not to enter into the Sanctuarie of Gods wisedome to informe him selfe of Gods predestination secret counsell as some rashe headed more bold then godly wyse will nedes intrude and thrust in them selues most arrogantly in to the secretes of God finding nothing in the ende but a mase which they are neuer able to get out of for neyther is it meere that the height of the wisedome of God shoulde be subiect to the sense of man to seeke it out euen to his euerlastingnes But the Christian being once come to the way of fayth holding him selfe stedfastly there is led from step to step euen to the King of heauens chāber as S. Augustin speaketh there to beholde the treasure of his Election and yet for all that doeth not become thereby negligent and dissolute but cleane contrarie doth after that more diligently applie him selfe to God to be his instrument of righteousnes continuing most reuerently to make his election more steady and sure by good workes which God hath prepared for his Elect to walke in But we must vnderstande that this light whiche is in the children of God