Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	father_n	ghost_n	holy_a	5,369	5	5.6194	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01570	The ground of Christianitie composed in maner of a dialogue between Paule and Titus, contayning all the principall poyntes of our saluation in Christ.	Gee, Alexander.	1584 (1584)	STC 11697; ESTC S103007	79,776	112

to such as doe beleeue vvhich beleeuers are discerned from others by not walking after the fleshe but after the spirite to those I saye death is no dammage but aduauntage no dreadful thing but rather f Iob 6 8 9 desirable and of all messengers most mery whilest hee is looked vppon vvith the eyes of sayth in the Gospell PA. VVhat beleeuest thou of God the holye Ghost Of the holy Ghost TI. I do beleeue him to be the Lorde and giue● of life a Ioh 14 16 26. 16. 7. 15. rom 8. 9. 11. acts 5. 3. 4. 1. cor 12 5. 6. 3. 16. to proceede from the father and the sonne and to be of one substance vvith them beeing true b Esai 6. 7. 9. math 28. 18. actes 18. 25. 1 corin 3. 16. 6. 19. 2. cor 6. 16. 1. iohn 5. 7. God vvithout beginning and vvithout ending by vvhom the father vvorketh all things in the sonne by vvhom he doth create moue maintaine viu●fie and quicken all creatures by vvhome he doth call and dravv vnto him his elect and chosen renueth them into a new life iustifieth c Rom 1. 4 15. 16. 2. thes 2. 13. tit 3 5. ● pet 1. 2. sanctifieth them enricheth them vvith many and sundry d ● Cori. 12. 7. 8. 9 10. 11. 2 10. giftes and also strengthneth them till they come to their perfect saluation vvho dwelling in vs doth vvith his light illuminate our mindes that vve may learne knovv perfectly vvhat treasure of Gods bounteous mercifulnesse vve doe possesse and enioy in Christe so that vvee maye by good right call him the e Ioh. 14. 17. 26. 16. 13 20. 22. 23 1. cor 2. 10. 11 13. 15. ephe ● 17. rom 8. 5. 9. keye vvherwith all the ritches of the heauenly kingdome is opened vnto vs the eye vvherwith vve see and beholde them And for this cause he is called sometimes the f 1. Cor. 1. 21. 5. 5. Galat. 4. 6. ●p● 1. 13 14. 4. 30. earnest pony and seale because he doth seale vp in our mindes and consciences the certitude or certainetie of Gods promises sometimes the g Math. 10. 20. mark 13. 11. luk 12 12. i●h● ●4 26. actes 24 17. actes 6. 10. 1. corin 2. 12. 12. 47. 1 iohn 2. 27. master and teacher of trueth the authour of lighte the VVell and Fountayne of vvisedome knovvledge and vnderstanding This is he that doth purge and cleanse vs from all filthinesse and ouer sprinkleth vs vvith his sanctitude and holinesse that vve may bee made the vvorthye Temples of almightye God This is he that vvith his effectuall h Esai 44. 3. Iohn 3. 5. Heb 10. 22. vvatering doth make vs fruitefull vnto rightcousnesse for to bring foorth aboundauntlye the fruites of our fayth that our heauenly Father Of the holy Ghost may be glorified through our good works conuersation and outvvard liuing for the which cause he is many times called a Math. 3. 1● iohn 4 10. 7. 38. titus 3. 5. 1 iohn 5. 8. water The same is hee that consumeth and burneth avvay the inordinate lustes and concupiscences of our flesh kindling our hearts with the diuine loue of God of heauenly things vvherefore he is called by good right fire The same spirite also is called b 1. Iohn ● 27. 2 cor 1. 21. oyle or vnction by reason that his working moll●fieth the hardnes of our hearts maketh vs receiue the print of that image Iesus Christ by vvhom onely vve are sanctified Finally this is he that by his inspiration doth make vs wholy to liue c Iohn 6 6● galat. 5. 16. rom 8 9. vnto God so that we be no more led by our ovvne ●enlualitie but follow onely his motion and guiding Therefore is it sayde of Bernard very vvell vvhat good doth the spirite or holye Ghost in vs●●e doth warne moue and teach he doth warne our remembraunce he doth moue our vvilles and d Iohn 14. 26. 1. Iohn 2. 27. teach our reason Therefore if there be any goodnes in vs it is the fruite of his grace and vertue but all our giftes vvithout him are meere darknes of the mind and vvicked peruersnes of the heart PA. Hovve vnderstandest thou the eyght of the Romaines and 15. verse vvhere he speaketh of the spirite of bondage and spirit of feare TI. One and the selfe same spirite of God bringeth foorth tvvo effectes the first is called the spirite of bondage or feare which engendreth in vs feare sorrow Heb. 12. 18. for first by the law and threatnings it maketh afrayd those men that are to be iustified and breaketh and vexeth them with scourges and stripes of the conscience that vtterly dispairing Satisfaction made by Christ Christ beareth our sinnes of them selues they maye flye vnto Christe vnto vvhome vvhen they are come and that they embrace him by fayth they are not onely iustified but also are freely and of their own accord stirred vp to iust vpright and holy workes The other is the spirite of grace and adoption which is giuen vs by the preaching of the Gospell the first belongeth vnto a Rom. 8 15 seruauntes the seconde vnto sonnes Gal. 4. Rom. 8. 18. 2. Tim. ● 7. Heb. 10. 29. Yet doth it not hereof follow that all Prophetes and Patriarkes vvere seruauntes or there vvere no Sonnes before the reuealing of the gospell but it compareth the giftes of the one vvith the other abasing the giftes of the Lavve in respect of the giftes giuen vnder the Gospell PA. Is it then sufficient that Christ is dead that he hath yeelded to God his father on such an obedience yea I say is it sufficient for the sualuatiō of man that the sonne of God vvas made man to bear the iudgement the wrath and cursse of God in their ovvne nature and their ovvne flesh TI. If that vvere ynough all should be saued indifferently as well the Reprobates as the elect and the vnbele●uers as the faythfull PA. VVhat is more requyred then TI. That the same satisfaction which Iesus Christ hath made to God his father may be cōmunicated aplied to vs that beleeue for the vnbeleuers haue nothing common vvith Iesus Christe but that they are men of the same humaine nature but the b Ioh 3 16 15 19 13 1 1. ioh 2 2 4 14 faithfull haue this more vvhich is the principall that all that they haue is common to Christe vvith them Participation betweene good and 〈◊〉 and that vvhich Iesus Christe hath is common to them also PA. VVhat is it that Iesus Christ may take of thē for asmuch as they be all none other then pore and sinfull men TI. He taketh vppon him their a Ioh 2 2 3 5 rom 4 25. 1 pet 2. 24 gal 1 ● 1 tim 1 15 heb 9 26 28 10. 12. 14 18 luke 24 47. sinnes and the paine vvhich is due to them

Esai 53 11. rom 3. 20 5. 18. righteousnes vvhich is taken holde on by faith The righteousnes of the lavv is a perfect obedience of a man to the lavve of God but the Christian or gospell righteousnesse is Christes obedience imputed to him that beleueth A d Gen. 15 27 17 1 iob 1 8 luke 2. 25 psal 10 1 6. righteous mā after the lavv is he that dealeth iustly vprightly according to the meaning of the lavve but he is righteous after the gospel to vvhom God ●orgiueth his sin e Psal 32 1. rom 4 8 24 imputeth Christs righteou●nes vvhom he accepteth to eternall life freely for Christes sake Iustificatiō f Rom. 10 5 Ieuit. 18 5. after the lavv is an abling os a mā before god for the soundnes perfectiō of his obediēce to gods lavv but christian or gospel righteousnes is an abling of man be●ore God is an imbracing by ●aith of the soundnes perfectiō of Christs obediēce to God the father Thus haue vve difference betvv●en the christiā righteousnes the righteousnes of the Righteousnes o● the lawe Of the Gospell lavv Novv let v● see hovv the Christian righteousnes exceedeth the righteousnesse of the Pharisies The christian righteousnes exceedeth the Pharisaicall in theese foure thinges In cause qualitie effect and end The cause of christiā righteousnes is God Christes desert and faith taking hold of the benefite offered but the cause of Pharisaicall righteousnesse is mans hipocrisie ignorance of Gods righteousnes and an outvvarde a Esai 29. 13 mat 15 3 6 9 marke 7 7. collos 2 8 22 obseruance of mens traditions The qualitie of Christian righteousnes is the obedience and fulfilling of the lavve in Christe but the qualitie of Pharisaicll righteousnes is but only an outward visure of feined b Mat. 6. 2. 16. 15 7 23 5 27. mark 7. 6 luke 11. 39. 20 47. counterfait holinesse The effect of Christian righteousnes is newnesse of spirit the feare of God true godlinesse inuocation true humilitie patience and a beginning of obedience tovvardes Gods lavve in so much that a man beeing iustified by fayth desireth nothing so muche as to obtayne God To bee briefe his chiefe pleasure is in the lavve of the Lorde after he knovveth that damnation is taken away by Christ● merite but the effect of Pharisaicall righteousnesse is pride glorying before God superstition disdaine of ou● neighbours and to be short such as e Mat 7 17 1● 19. 12. 33 luke 6. 44 the tree is such is the fruite for an euill tree can not bring forth good fruite The ende of Christian righteousnes is to haue d Rom. 5. 1. peace with God to haue accesse vnto God to giue glory vnto God finally to obtaine euerlasting life freely for Christs sake but the end of Pharisaicall righteousnes is to giue e Math. 5. 20 luke 11. 39. prayse to a mans own selfe to take it from god and to vaunt among men vppon vvhich at length shall ensue horrible punishment vnlesse there be a The honour of iustification is attributed to fayth turning vnto the Lord. PA. Shew me novv what is the cause why Iustification is ascribed to faith TI. The honour of iustification is attributed to a Gen. 15. 6. heb 2. 4. act 13. 39. rom 1. 17 3. 12. 4 5. 5. 1. 10. 4. 6 gala 2. 16. ephe 2. 8. faith chiefly because man doth acknowledge himselfe by the same such as he is of his own nature to wit a poore miserable sinner the childe of wrath subiect to death and eternall damnation therefore spoyling empting and making him selfe all naked and voyd of of all his owne iustice and of al his trust in his owne vvorkes and merites hee doth embrace Iesus Christ to be clad b 2. cor 5. 21. rom 6. 19. gala 2. 16. 21. 3. 9. 10. phil 3. 9. tim 1. 9. tit 3. 5. heb 11. 7. vvith his iustice to the end that by it his sins may be couered in such sort that they come not in account at the iudgemēt of God And to speake yet more fully I say that faith instead of bringing to God any thing that is of man bringeth him to Iesus Christ to receiue of him thereby that vvhich he can not finde in him selfe to wit the e Luk. 7. 50. 8. 12. ephe 2. 8. 1. pe● 1. 9. righteousnes of Iefus Christ vvhich maketh a man righteous before God euen as though hee vvere vvholly innocent for as much as God esteemeth him for ●uch a one accepting the iustice of his Son Iesus Christ for full satisfaction and allowing the same to him as though it were proper to the man to vvhom it is allovved PA. VVhat commoditie bringeth it TI. It bringeth also this commoditie that wheras before he coulde doe nothing but euill this faith doth d 1. Cor. 30. 32 1. thes 4. 3. sanctifie him disposing him to the obedience of the vvill of God and to all good vvorkes to the ende that he may serue to iustice and to holynesse Luk 17. 5. vvheras before he serued to in iustice and to sinne PA. How doth faith sanctifie man F●●th sanctifieth man Kindes of Sanctification TI. In this sanctification of man by fayth tvvo things are to be considered First because that Iesus Christ hauing taken our owne flesh in the VVombe of the a Math. 1. 16 23 25. luke 1. 30. 31. 2 7. virgin hath sanctified him in his which thing the holy ghoste hath testified vvhen in forme of a Doue he descended vpon Iesus Christ which is our heade in vvhome all his members are foorth vvith Sanctified Secondly b Rom. 5 1. rom 8 16. heb 10 22 2● 1. iohn 4. 13. because that fayth vvhich embraceth and receiueth wholy Iesus Christe vvith all his gifts and graces is neuer in man vvithout the spirite of him nor the Spirite of him vvithout his fruites which are altogether contrary to the workes of the flesh to vvit of the corrupted man that is not regenerate by the spirite of God PA. Expound novv to me the kinds of sanctification and the difference of them TI. I vvill say vnto thee for the first that we must put difference in this matter betweene the cause of our saluation and the testimony of the same and then afterward between the sanctification by Iesus Christe vvhich is imputed to vs and that which is ioyned to our person PA. VVhat thinkest thou to be the cause of our saluation TI. c Math. 20 2● mark 10. 45. iohn 11 5● act 20. 28. rom 4. 15. 14. 9. 1. cor 5 7● 15. 3. Iesus Christ dvvelling in vs by fayth PA. VVhat meanest thou by the ●estimony that we haue of the same TI. The Sanctification vvhereof vve novve speake PA. How doest thou vnderstande that it is the testimonye of our saluation and of the cause of the same and not the cause