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
A31115	[Antiteichisma], or, A counter-scarfe prepared anno 1642 for the eviction of those zealots that in their workes defie all externall bowing at the name of Jesus, or, The exaltation of his person and name by God and us in ten tracts against Jewes, Turkes, pagans, heretickes, schismatickes, &c. that oppose both or either by Tho. Barton ... ; wherein is added A tryall thereof.	Barton, Thomas, 1599 or 1600-1682 or 3.	1643 (1643)	Wing B996; ESTC R21325	100,426	115

of God the Father Who gave all to the Sonne to him doth all returne To him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by excellencie Because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preserver not onely of things Created but of the Unity in Trinity also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is the beginning without beginning fons Deitatis the fountaine of the Deity wherein the Sonne subsists eternall with the Father and the Holy Ghost with both The Father in respect of his owne Sonne and of us his adopted Sonnes Nomen pietatis potestatis est a Name of piety it and of power saith Tertullian Of piety to love and of power to beget a Sonne and such a Sonne through whom we might be called the children of the Highest The Father therefore of the Sonne of God we mind Ad gloriam Dei patris sui to the glory of God his Father it is so the Syriak Not that the Sonne and Holy Ghost have not the glory For with the Father the Sonne is glorified and the Holy Ghost Because they three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one 1 John 5.7 One in substance and in dignity one Beleeve this and the rest will follow Beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we are not able to speake many things we understand of God and we speake many things which we are not fit to understand saith Saint Chrysostome This reason you first have and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it why the Father is onely expressed when the other may not be excluded The Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the generation so Athanasius As the cause said Ignatius before him and Gregory Nazianzen after A second is to shew that the Sonne is honoured as the Father and the Father not honoured without the Sonne The worship of the one and the other both one For we here see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father glorified when the Sonne is glorified As Saint Chrysostome Confessing the Sonne we acknowledge the Father the one cannot be without the other And the substance of both being one one cannot be honoured and not another Animadvert we our Saviours words John 5.22 23. All judgement is given to the Sonne that all men should honour the Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they honour the Father Is it not manifest there that the Sonne is the Person in quo coli vult Pater as Beza noteth in whom the Father will be worshipped Why else is all judgement given him And why else may not the Father be honoured without the Sonne Yea the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth teach not onely an equall worship of the Father and the Sonne but also that the worship of the Father must be exhibited in and through the Sonne Beleeving in and adoring him we beleeve in and adore the Father It is Christs doctrine He that beleeveth in and seeth me beleeveth in and seeth him that sent me John 12.44 45. And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worke of God that we beleeve in him whom he sent John 6.29 If Gods worke and Christs doctrine then beleeving in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we make perfect the will of God saith Cyrillus Alexandrinus It may be illustrated thus The Agent is not without the Object nor the Act without both in the Object then we see the Agent and of both the Act without it we can doe neither The Father is not without the Sonne nor the Holy Ghost without both the Sonne then being the Character of the Father we behold the Father in the Sonne and the Holy Ghost too because he proceedeth from them both But without the Son we can doe neither the one nor the other He is the Word incarnate God manifested in the flesh that we in and through him may be directed unto the true apprehension of the three subsistences in one substance Who therefore doth honour the first or the third without or not in the second Person doth neither honour the Father nor the Sonne nor the Holy Ghost This is the cause why our Saviour would by no meanes permit any thing to be asked of the Father but in his Name John 16.23 24. And this it that made the persecuted so resolute Dicimus palàm dicimus Deum colimus per Christum we say and we say it openly and aloud to you tormentours We worship God through Christ as Tertullian hath recorded Ascendit ad summum Deum is c. he ascends to the high God who worships him inseparably and indivisibly through Jesus the Sonne of God Cujus solius ductu pervenitur ad patrem by whom alone we goe unto the Father so Origen Ipse oculus noster ut per illum videamus Patrem he is our eye that by him we may see the Father ipse vox he that voyce by which we may speake to the Father ipse dextera he the right hand by which we may offer our Sacrifice to God the Father so Saint Ambrose And Saint Augustine saith Prayer not made through Christ doth not onely not blot out sinne sed etiam ipsa fit in peccatum but also becomes sinne Being in the harmony of the true Church keepe we ever there If the Asse will feede on Thistles let him to whom the Hony-combe is not denied we will not change our fare Who say that in bowing at the Name of Jesus and by the open confession of the tongue we worship him with other worship then the Father or preferre him before the Father may as well say we worship aliud we know not what and not alium another who is still the same with the Father One is as false as the other and both as that which contradicts the truth For we never divide the three persons in our worship of any one who doe are Idolaters We honour one and all all in the Trinity or none Bowing then at the Name unto the Person through the sense of Jesus the Father hath glory and the Holy Ghost The Holy Ghost by the Apostle commands it if obedience be acceptable I am sure in doing it we obey him And if we can beleeve the Apostle our owne eyes will tell us that with the Sonne the Father is thereby glorified For the bowing to and the confessing of Jesus injoyned by the Spirit are both expressed to the glory of God the Father The Sonne admits of no glory which shall impaire his Fathers in the least degree And ever be it our glory to give him all his due Tibi Domine tibi gloria tua mane at illibata The Arrians and all other Heresiarchs that oppose the Deity of Christ The Agnoits that charge Christ with ignorance The Manichees Seleucians Hermians Christolits that deny him as man to be glorified in Heaven The Cerinthians Chiliasts Nepotians that affirme our happinesse shall be in the fruition of carnalities The Eutychians Jacobits that say the humane nature is

verses That at the Name of Jesus every knee should bow of things in heaven and in earth and under the earth And that every tongue should confesse that Jesus Christ is Lord. Secondly finis summus the highest end Gloria Dei the glory of God All that is done is to the glory of God the Father Both are raised on sure ground There is a propter quod at the entrance to tell us that A supernaturall conjunction and a supernaturall effect God and man in one to set at unity God and man For the union and for our salvation therefore God hath highly exalted him We have now gained these praecognita God is prime efficient in the exaltation we subservient God and man the materiall cause the union the formall Our Salvation the next finall and the glory of God the last The formall and the finall first in execution are first in hand The efficient and materiall will be next The subservient after But the first intension in execution last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore also The two first words wherefore and also are as the most reverend and learned Bishop Andrewes said the Axis and Cardo the very point whereupon the whole Text turneth It concernes us then to be wary here For if we mistake this we run into a Labyrinth of errors In the Text there is a cause preceding but what this cause is that is it The Papist will have humanitatis meritum his humility and obedience the meritorious cause of his glorification Which if we grant it may be thought that Christ had greater respect to himselfe then of us Secondly it will be inferred that man may merit Divine honour And thirdly it may be denyed that Christ had his clarification by nature which is Arrianisme The Fathers whom they urge Ambrose Hierome Chrysostome Augustine Vigilius Beda c. understand by merit Viam ordinem seriem perveniendi ad gloriam the way and order of the eternall purpose unto glory Meritum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur opus per quod pervenitur ad honorem quamvis gratuito destinatum donatum Merit figuratively is a meanes whereby that honour is obtained which was freely given So Calvin Polanus Tilenus Vorstius c. And who will ponder Saint Augustines words immediate to those Bellarmin citeth shall find no other then merit abusively taken That the Mediatour of God and men the man Christ Jesus saith he might be glorified by the Resurrection Prius humiliatus passione he was first humbled in the passion Non enim a mortuis resurrexisset si mortuus non fuisset for he had not risen from the dead if he had not first beene dead By his next words then humilitas claritatis est meritum humility is the merit of glory What intendeth he but that humility goes before glory and glory followes humility Descend we but sixe lines and he sets humility and glory in order as the seed before the fruite Most evident it is in Saint Luk. 24.26 Christ ought to suffer and so goe into glory Propter quod or the Wherefore in the Text doth not tell us that Christs humility was the efficient of his exaltation or his exaltation the reward merited by his obedience But declares the cause of his comming to and for us and the going out of his submission whereby he acquired glory Or if you will his humility is there propounded as an example unto us that we might know how and by whom to obtaine glory as in the Morall For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be paralleled at Psal 45.7 Act. 20.26 Heb. 3 7. 2 Pet. 1.10 it is a note of consequence And this Saint Athanasius and Saint Cyrill have observed against the Arrians No cause other of Christs exaltation was the prevening humility unlesse that which is called sin● quâ non as the race may be said to be the cause of attaining the bell Indeed Oportuit ut praecederet humilitas a necessity there was that the humility of his passion should be before the height of his glorification saith Saint Augustin But we must find another cause of his exaltation unlesse we will seeme to abet dangerous errours The Text is not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore also so is the Syriacke so the Vulgar and so doth Arias Montanus Erasmus Beza c. interpret There is then another wherefore or the same wherefore was before either understood or expressed Looke we backe unto the 6. verse and then forward unto this and tell how the Sonne of God came to be humbled Amavit quem precio redemit his love moved him to it saith Tertullian And his love gratia unionis by the gracious dispensation or the uniting of the divine and humane nature in one person did it The same that caused the Sonne of God to be humiliated caused also the Sonne of man to be exalted God could not be humbled but by the humanity nor man exalted but by the divinity Nor did the humanity or possibly could it merit to be assumed into the Godhead To be so assumed was that grace we terme the grace of union Nor was this grace for himselfe he wanted not our nature but for us we wanted him Because he would doe good to us he would doe it this way And this way that what was fittest for our remedy one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might dye in the one nature and rise by the other said Leo. Secondly if at the former Verses demand be why he was so humbled The Articles of our faith and the Fathers according to the Scriptures answer Ex causa humanae salutis that the whole obedience of Christ points out our salvation as the efficient meritorious cause doth its proper effect The propter quod of his humiliation tends to us propter nos de nobis dictum est exaltavit Donavit and for us also is the propter quod of his exaltation as Athanasius In his owne person both but for himselfe neither the one nor the other So bountifull he that whatsoever he did was done to make us partakers of his excellencies Mat. 20.28 Surrexit Christus exultet universus mundus as Saint Augustin for whom Christ dyed let the whole world exult now he is risen He undertooke death ne mori timeremus that we might not feare to dye oftendit resurrectionem ut nos posse resurgere confidamus he rose that we also may be sure to rise saith Gregory For us onely his humiliation and his exaltation acquired in his person merited for us onely For us both that we might give him the more glory This is Ecclesiasticall and in primis saith Athanasius We deny therefore that Christs humiliation secundum carnem as a worke of his humanity was the propter quod that merited his exaltation But are positive that propter quod formale the internall impulsive or formall cause