Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	spirit_n	3,926	5	5.5026	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93117	Sincerity and hypocricy. Or, the sincere Christian, and hypocrite in their lively colours, standing one by the other. Very profitable for this religion professing time. / By W.S. Serjeant at Law. Together with a tract annexed to prove; that true grace doth not lye so much in the degree as in the nature of it.	Sheppard, William, d. 1675?; Barlow, Thomas, 1607-1691. Tract annexed to prove.	1658 (1658)	Wing S3210; Thomason E1822_1; ESTC R209797	215,937	433

then justify them would have saved them had they continued in it it had been impossible it should have beē fruitlesse 4. The temporary faith is such as cannot hold out in time of persecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8. 13. They fall away as we render it or they become Apostates as the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficio unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defectio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostata Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Macedonibus deficere Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desero Glossae Vet. in calce Cyrilli So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one as if he had said signa deserunt Apostatae fiunt word signifyes and that not after a long combat and conflict but presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by and by presently they are offended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Luke has it they Apostatize like a degenerous cowardly Soldier who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazian calls Julian a Runagat who stayes not for an onset but before battle throwes away his buckler and quitting his station runs away This want of courage in a temporary beleiver to hold out in time of persecution is argument enough that his beleife is but spurious true saveing faith is a faith that dare b 1 Tim. 6. 12. fight not onely so but 't is armour of proofe against ALL 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Eph. 6. 16. Vide Hug. Grotium in 1 John 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the darts of the Devil and in the Issue ever is and will be victorious nay victory it selfe So the Apostle tells us d 1 Joh. 5. 4. whatsoever is borne of God overcometh the world and this is the VICTORY that overcometh the world even our FAITH Not your common or temporary feith not a faith without roote or fruit but it must be fides formata per charitatem as a Nicol. Lyranus in 1 Joh. 5. 4. Lyranus tells us such a faith as has good b Qui credit ●ungit digna opera fidei Gloss Inter lin in loc workes joyn'd with it c Gloss Ordinar in 1 Joh. 5. Quae per dilectionem operatur such a faith as is the d Vid Theophyl in John 6. pag. 646. A. B. worke of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Oecumen in 1 John 5. pag. 211. Edit Graecae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the happy fruit of the Holy Spirit justifying and sanctifying our Soules Intellige non fidem qualemcunque saith a very f H. Grotius in loc learned Commentator sed efficacem Such a faith preserves them so that they cannot be overcome Gratia Christi quâ renati sunt fideles conservat eos ne peccatum ad mortem committant si deliquerint ne ab hoste maligno possint taugi defendit So g Ven. Beda in 1 Joh. 5. 18. Colon. 1541. pag. 149. Bede and many others both before and after him But enough of this if not to much for I see no ground at all to induce us to beleive that temporary faith is a true and justifying faith and thinke that censure of Paraeus not much amisse spoken of those who would have temporary faith to justify a Paraeus in Math. 13. 20. pag. 724. Qui pro temporariâ contendunt fidem veram nesciunt 2. Now though this were enough to shew that common and saveing faith are not specifically the same but that the difference between them is more then graduall yet I shall add some more distinct confirmations of this particularas Rat. 1. A more then graduall distinctiō may be evinced frō the nature of the principles causes frō whence they springe which are toto caelo different Common beleife being generally an acquired Disposition or habit for it may be both and in several times and persons is so produced by the ability of our naturall understandings assisted with good education and industry But saveing faith is of a far higher discent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Oecumen in 1 Joh. 5. pag. 211. Veron 1532. Vid. Jo. de Lugo de Virtute fidei Disp 1. Sect. 5. num 65. 66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coeli soboles the immediate worke of the Spirit of Christ From which vast difference of their causes Divines generally both Protestants and Papists have conceaved those habits more then gradually even a Habitus est Infusus vel ac quisitus quae divisio formaliter considerata sumitur ex diversis causis efficientibus Si tamen per se consideretur indica● diversitatem essentialem Francis Suares Metap Disp 44. Sect. 13. ¶ 5. essentially distinct calling the one habitus acquisitus the other justifying faith habitus infusus 2. The one of these habits as they stand in relation to the principles from whence they come is call'd habitus ordinis naturalis to wit common beleife as being produced by the naturall power of our understandings assisted with Art Education and Industry The other saveing beleife they call habitus ordinis supernaturalis and justly too as being the immediate effect of a supernaturall cause the regenerateing Spirit of Christ 3. In relation to the same principles common beleife is called fides humana as produced by the power of humane causes saveing faith they call fides divina as being the proper and sole product of the Holy Ghost 'T is true indeed both of them may be and are call'd divine Respectu objecti ad quod terminantur but of this we speake not now But in respect of the principles from whence they flow saveing faith is properly divine common beleife is not as being generally of an humane descent and pedigree Now if an Infused and acquired a supernaturall and naturall an humane and divine habit differ onely gradually I and very many more am much mistaken in my Metaphysiques Sure I am a Vid Suaretii Metaphys Disp 42. Sect. 6. ¶ 15. 16. Aquin. 1. 2. Quaest 49. Art 2. 3. Gabr. Vasquez in 1 2. Disp 78. cap. 3. pag. 531. ¶ 19. Suares one who understood Metaphysiques as well as any out of Aquinas tells us 1. That 't is confess'd that habitus and Dispositio differ per facile difficile mobile by their mutability and permanency in relation to the subject whose habits and dispositions they are 2. That this facility difficulty of seperation from their subjects may distinguish an habit and disposition essentially For thus he saith Qualitates perficientes potentias animae quae veniunt suh nomine disposition is habitus possunt ESSENTIALITER distingui per facile difficile mobile ex naturâ suâ causis propriis Nam qualitas quae natura suâ dependet ex actuali influxu potentiae as commō beleife doth inde habet quod sit facile mutabilis ESSENTIALITER differt à qualitate quae naturâ suâ nō habet talem dependentiam as saveing faith hath

have it 2. He thinks he hath true grace and will not be perswaded to the contrary as one of a thing he dreameth 3. That the Hypocrite himselfe be he here a member of a true visible Church and never so glorious a professor is in Gods account and in truth no Christian no more then the picture of a man is a man Nor is part of Christs mysticall body more then an artificiall Eye Tooth or Legge is a part of the body to which it is annexed And yet for his outward appearance he is said to be in Christ Io. 15. 2. Every Branch in me that beareth not fruit c. Rom. 2 17. Matt. 23. 27. Ye are like painted Sepulchres which appeare beautifull c. Rom. 2. 28 29. He is not a Jew that is one outwardly c. Rev. 2. 9. Them that say they are Jewes and are not c. Rev. 2. 2. and 3. 9. That the works done by the Hypocrite albeit they are sometimes said to be works done because they seem so to others and so they think themselves Psal 78. 35 36. Yet are they not works really and truly done nor done to or for God and therefore he doth look upon and account of them as workes not done at all or as evill deeds Hosea 10. 1. Israel is an empty vine c. Esay 1. 11. To what purpose is the multitude of your sacrifices c. Who hath required this at your hands c. Bring no more vaine oblations c. Esay 58. 5. Is this the fast that I have chosen c. Zach. 7. 6. When ye fasted c. did ye at all fast unto me even to me And when ye did Eat and when ye drink in your holy feasts did ye not Eat for your selves and drink for your selves Hos 7. 14. They have not cryed unto mee when they howled c. For as the prayer of the heart not uttered by the mouth is notwithstanding a Prayer in Gods account so the Prayer of the tongue not in the heart may be said to be no Prayer to God at all 1 Sam 1. 13. In this sense Rom. 2. 28. it is said that Circumcision outward and not in the heart is no Circumcision And so for the common Graces or gifts that are in the heart of an Hypocrite albeit they be sometimes for the likenesse they have to the true Graces called by their names Esay 48. 2. Io 2. 23. Esay 58. 2. Micha 3 11 17. yet coming from an evill man and out of an evill heart they cannot be good Mat 7. 11. 12. 35 The Lord doth not account of them nor are they to be esteemed in a Theologicall or spirituall sense as any Graces at all no more then painted fire is fire or a thing a man doth fancy in his dreame the thing it selfe or counterfeit coyne true coyne And as God herein takes the will for the deed in that which is not so in that which is the deed without the will not to be at all hence it is Io. 6. 64 70. that Judas albeit he had a temporary faith yet he is said not to believe But for the Text objected in Mat. 23. 24. That from him that hath not that hath not indeed shall be taken what he hath These words are in Luke 8. 18. Resolved and expounded thus And whosoever hath not from him shall be taken even that which he seemeth to have or thinketh he hath Ob. It may perhaps be farther objected that the oyle which the foolish Virgins that were Hypocrites had was the same kind of oyle which the wise Virgins had Matt. 25. 1 2. c. Ans For Answer to this we say 1. That Theologica parabolica non est argumentativa 2. That it is true that the text saith that the foolish Virgins had oyle in their Lamps but it cannot appeare by the text to be of the same kind of oyle that the wise Virgins had Nor is it probable to be so for the wise had their supply about them but the foolish theirs from without them We grant the Hypocrite to have seeming Grace or gifts but not of the same kind with the true Christian whose oyle is of another kind fed by the spirit of God within him which spirit the Hypocrite hath not His seeming grace hath no rooting as the feed of the stony and High way ground and the building on the sand It hath not the causes of the true Graces that are in the heart of the true Christian it is not so rooted and bottomed upon Christ and his spirit it works not so downward to break and humble the heart for sinne and that out of a deep sense of the love of God and Christ so as to engage and fasten in it a root and foundation of love towards God and his people for his sake that can never be razed out but will be increasing and growing still according to the promise of our Saviour Ioh. 14. 16. 17. And I will pray the Father he shall give you another Comforter that he may abide with you for ever The Hypocrite is a tree that beareth fruit like as the true Christian doth but not a good tree and therefore bringeth not forth good fruit as the true Christian doth But the common grace of the Hypocrite is a loose and slight piece of work in the soule an opinion and fancy of Faith Joy and Peace like to a building on the Sand and to a rootlesse plant standing on his own bottome and loose and not engrafted into the tree Without any true love to Christ sense of sinne change of the heart or any such like thing and therefore will not stand under any storme will not abide any Temptation but will fall downe dry and wither away and come to naught Ob. But it may perhaps be farther objected out of the Parable of the divers sorts of hearers Mat 13. That the same kind of grace that was in the bad hearers was also in the good hearer and differed only in degrees Ans To this we answer That the scope of that Parable is only to comfort and satisfy the Disciples as touching the fewnesse of them that did receive the Gospell and profit by the Preaching thereof And it was to lay open the various effects of the Preaching of the Gospell the meanes of begetting and increase of the saving grace of Gods elect and of the common grace of the Hypocrite by the comparison of the Sower and his sowing of seed corne in the ground That the effect thereof is various according to the ground in which it is cast That where the word falls into a stony heart Ezech. 36. 26. and a heart lost in the love of the world Jer. 4. 4 James 4 4. 1 Jo. 2. 19. Which is alwaies a wicked heart there it is fruitlesse and lost But where the word meets with a good and honest heart which is a heart broken and contrite for sinne and a heart that loveth God more then the world of

to the person beloved 1 Pet. 3. 8. Be of one mind c. Love as brethren 9 It is a transcendent supernatural love 1 Iohn 3. 16. And we ought to lay down our lives for the brethren John 13. 35. James 2. 15 16. 10 It is a lasting and continuing love 1 Cor. 13. 8. Charitie never saileth c. Heb 13. 1. Let Brotherly love continue And this love doth yet further appear by such like effects and operations as these which follow 1 It desireth to be united to the person beloved and to have as much of his company as it can Psal 119. 63. I am companion of them that feare thee c. and 16. 3. But to the Saints c. in whom is all my delight 2 It turns into mercy when the person beloved is in misery 1 John 3. 17. Whoso hath this worlds good and seeth his brother hath need and shutteth up his compassion c. How dwelleth the love c. 1 Pet. 3 8. Love as brethren be pittiful c. Heb. 9. 10. James 2. 15 16 But for the further opening of the properties of this love see 1 Cor. 13 4 5 6. 7. Charity suffereth long i. it will suffer much and long for the sake of him it loveth what cause soever is given and it makes a man of a patient spirit And is kind i. It is open hearted and this makes it open handed ' ready to distribute tender and compassionate and ready to do any kindness to others that it can doe it is easie to be made use of and ready to communicate itself and what it hath to do any good offices it can doe for tothers it is as tender of others as it is of its own good it rejoyceth at the good and not at the hurt of another and it spends itself and is spent for the good of others It envieth not i. It is very well pleased at and contented with the happiness of others and doth not grudge it It vaunteth not it self is not puffed up i. It keepeth the man from vain ostentation insolency and scornful thoughts against and ill demeanour towards others Doth not behave it self unseemly i. It will not disgrace another nor suffer him that hath it to use unseemly words or gesture towards another Seeketh not her own i. It is communicative and cannot content it self to doe good to it self but it must be doing good to others also It is not easily provoked i. It will dissemble injuries and swallow down wrongs it is slow to wrath and not quickly angry what cause soever be given And when it is angry it is not extreamly and irreconcilably angry Thinketh not evill i. As it doth not speak or act so it doth not imagine mischief against others Rejoyceth not in inquity but in the truth i. It takes no pleasure in doing or speaking evill it is glad to see the good and sad to see evil in others or it is glad when it seeth others falsly accused to be cleared or it taketh part with good men and good things Beareth all things i. It helpeth to bear others burdens their weakness and wants by contribution to their help Beleeveth all things i. It is not lightly credulous nor easily suspitious but it is candid and ingenuous it beleeveth all the good it hears or can have any ground in charity to beleeve it will cover as much as it can the faults of others and therefore doth charitably interpret the words and deeds of others It will make the most of the good and the least of the evil another saith or doth and is apt to construe all things in the best sense and as far as may be it will conceal the evils of others for their good Hopeth all things i. It hopeth the best where there is no apparent reason to the contrary It hopeth all the good it can hope and that which cannot be well beloved And it doth never so far despair as not to use means Endureth all things i. It will bear the greatest rather than doe the least injury it will bear all things it may bear with a good conscience it will suffer much evil it self to doe a little good to others But otherwise it is in this particular also in the heart of an Hypocrite For either he doth hate envy or contemn the true Christian and this is most common 2 Chron. 18. 7. Or else he doth dissemble love 1 John 3. 17 18. Or if there be any love in him towards them it is but towards some of them or he loves the wicked as much as them or he loves the godly coldly or but a little while or he loves them onely out of respect to himself and for self ends and to serve his own turn by them because they are or may be of use to him or at the best because they are harmless men or men of fine parts or because the time favours them or they are beloved of most men or for some such like cause Nor is there such evidence and demonstration of his love as there is of the love of the true Christian for he commonly is proud scornfull censorious harsh hasty and the like Isa 66. 5. Your brethren that hated you c. Joh. 15. 18 24 25. They have both hated me and my father c. Psal 39. 19. Them that hate me without a cause Luke 19. 14. Isa 1. 13. 1 Pet. 1. 22 23. Ps 41. 6. compared with Ps 35. 16. With hypocritical mockers in feasts c. SECT VII 6 In their love of the Word of God The true Christian doth love the Word of God Psal 119. 13. And so he must But the Hypocrite hath a kind of love to the Word also The differences lye in these things 1 The true love of the true Christian ariseth from his love to God and Christ whose Word it is and from the excellency of it as having his likeness upon it Psal 119. 129. Thy testimonies are wonderful therefore doth my soul keep them Psal 19. 7 8. 2 It is a natural love arising from the new creature within him as he is a new born childe of God and hath a new life whence ariseth hunger and thirst to this Word the proper food apointed of God to feed it and maintain the life thereof 1 Pet. 2. 2. As new born babes desire the sincere Milk of the Word c. 3 It is a pure love he loveth it for it self and for the puritie and perfection of it Rom. 7. 12. 22. Psal 19. 7. The Law of God is perfect c. 4 It is a vehement love as that of a childe to the mothers breast he hath an high esteem of the Word a strong desire after it cannot live without it no more than the childe without the breast and will not part with it for the whole world 2 Pet 2. 2. Psal 119. 97. 20. 72. O how I love thy Law c. My soul breaketh for the longing c. 5 It is an universal and impartial love