Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	ghost_n	holy_a	nature_n	20,678	5	5.8553	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13810	The holy salutation of the blessed Apostle Saint Jude to the saints and seruants of God. Preached at Pauls Crosse the seuenteenth of Nouember. Anno. Dom. 1611. By Francis Tomlinson, preacher of the Word, and chaplaine to the right honourable, the Lord Ellesmere, Lord High Chancellor of England, and Chancellor of Oxford.	Tomlinson, Francis.	1612 (1612)	STC 24111; ESTC S106618	27,486	59

be a Christian in the congregation and in common conuersation vnlesse hee shew himselfe so in his particular calling A magistrate must not onely be a Christian in generall but a Christian magistrate in bearing the sword A Minister must not onely bee a Christian in generall but he must be a Christian Minister in feeding the flocke verbo praedicationis fructu orationis exemplo conuersationis with the word of preaching with the fruit of prayer with the example of holy conuersation A master of a family must not onely bee a Christian abroad in common conuersation but a Christian in the regiment and gouernment of his particular family Thus must euery man behaue himselfe in his particular calling The reason is because the practise of our particular calling seuered from the generall is nothing else but the practise of iniustice prophanenesse and our generall calling without the practise of some particular is nothing else but the shew of godlinesse without the power thereof Thirdly seeing we are called not only inwardly by the holy spirit but outwardly by the holy word this word must bee to vs dearer then thousands of siluer and gold more precious then the gold of Ophir sweeter then the hony and the hony combe For albeit God can onely by the inward motion of his blessed spirit worke out make sure and perfect our saluation yet it pleaseth him in his eternall wisedome to vse the word as the ordinarie means of our vocation and saluation As then God giueth learning by studie wisedome by experience riches by trauell and like things by like meanes so he maketh perfect the calling of his Saints by the preaching of the word Cor. 2.15 which is the power of God to saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sauor of life vnto life The second title of honour giuen heere to the Saints is sanctification sanctified of God the father Here may it please you to obserue two circumstances the one what sanctification is the other whence it is To bee sanctified is to bee separated consecrated and set apart from common vses and reserued to sacred and holy vses Thus in the law those things were called holy and sanctified which were taken from the common vse of the people and set apart for the vse and seruice of God as the oyle shewbread first fruits vessels of the tabernacle In this sense the Priests were called holy because they were separate from the common life of men to serue in the tabernacle and offer holy sacrifices Thus the people of Israel separated from the rest of the nations were called by Moses a sanctified people to the Lord 2.3 by Ieremie a thing hallowed to the Lord. Now of them that are said to be Saints there are three sorts Confitemur rogati profitemur vlirò such as confesse and professe Christian religion in word onely but in workes deny the power thereof Such as not only confesse and professe Christian religion in word but also in a ciuill honest life before men expresse the same Such as being chosen to true holinesse effectually called iustified regenerated and truly sanctified doe leade their liues in holinesse and righteousnesse Zanch. Miscellan lib. 3. cap. 1. tract de sanctis The first are saints neither before God nor the Church The second are saints before the Church but not before God the third are saints before God and the Church These are sanctified by a threefold sanctification 1. Imputed vnto thē 2. wrought in them 3. wrought by them Imputed sanctification is when God imputeth to vs the sanctification of Christ 1. Cor. 1.30 who is made to vs wisedome righteousnesse sanctification and redemption by this wee are said to be sanctified when the vertue of Christs passion the fruit of his death the power of his resurrection is applied to vs and Christs sanctification made ours by imputation Therfore the Apostle saith Heb. 13.12 that Iesus Christ to the end that hee might sanctifie his people with his owne blood suffered without the gate Sanctification wrought within vs is the inward change of a man iustified whereby the image of God is restored in him a change not a non esse ad esse from a not being to a being for the faculties of the soule were before nor ab esse ad non esse from a being to a not being for the faculties of the soule remaine still but ab esse ad esse from an ill being to a good being not abolishing the will mind and affections but rectifying and renuing them A change of a man iustified for we are iustified before we are sanctified Iustification is actus indiuiduus sanctification is actus diuiduus we are iustified at once we are sanctified by degrees we are iustified when our sins are not imputed vnto vs wee are sanctified when a cleane heart is created and a right spirit renued in vs. Lastly by this inward change the image of God consisting in righteousnes and true holinesse is restored within vs. Sanctification wrought by vs is that wherby wee sanctifie and make holy the outward works and actions of our life This the Lord requireth estote sancti quia ego sanctus Be yee holy Leuit. 11.14 for I the Lord your God am holy To this Saint Paul exhorteth Let vs cleanse our selues from all filthinesse of the flesh 2. Cor. 7. ● and of the spirit and grow vp to full holinesse in the feare of God Of this Saint Iohn speaketh speaking also of that hope which we haue of the glory to come he which hath this hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Iohn 3.3 sanctifieth or purifieth himselfe as hee is pure The righteousnesse of iustification is by faith without workes the righteousnesse of sanctification is by workes and by faith Iustifying righteousnes is perfect but not inherent sanctifying righteousnesse is imperfect but inherent Glorifying righteousnesse is perfect and inherent Neuerthelesse we must confesse that all our sanctification is from the Lord. Sanctified saith the Apostle of God the father Albeit opera dei ad extra sunt indiuisa the outward workes of God bee common to the whole trinity and so wee are sanctified by the Father Sonne and holy Ghost yet sanctification is heere ascribed to the Father as being the ground and first author thereof For the Sonne sanctifieth by meriting sanctification the holy Ghost sanctifieth by working it but the Father sanctifieth both by sending his Sonne to merit it and also by giuing his holy spirit to worke it The vses are two First that seeing we are sanctified we must hereby be stirred vp to all holines righteousnes and true sanctification that our names and our natures our calling and our conuersation may bee correspondent If then wee will haue part with Christ wee must liue after the example of Christ If we will haue communion with the saints on earth we must be saints on earth If we wil haue the company of saints in heauen our conuersation on earth must

of the innumerable benefits which hee hath and daily doth powre out vpon vs Communia specialia singularia Common to all creatures speciall to men singular and peculiar to good men Totum mundum dedit hee hath giuen vs the whole world to be vsed by all Vnicum silium dedit he hath giuen vs his onely Sonne to be beleeued in by all Spiritum sanctum dedit hee hath giuen vs his holy spirit to be receiued by all Quid maius quid melius daret What should hee giue greater or better Howbeit we must not loue God onely for temporall good things for such loue is reprochfull and iniurious to God The reason is Propter quod vnum quodque amatur illud ipsum magis amatur If wee loue God for temporall things only we loue them more then God For cessante beneficio cessat amor If God cease to be good to vs wee will cease to loue him Mali saith Austen vtuntur Deo vt fruantur mundo Vtimur mundo fruimur Deo Boni vtuntur mundo vt fruantur Deo The wicked and vngodly vse God that they may enioy the world the good and godly vse the world that they may enioy God The fourth cause why we loue God is because he hath promised and prepared for vs such good great glorious things euen such as neither eye hath seene nor eare heard nor the tongue of man able to expresse Totus homo implebitur gaudio The whole man shall bee filled with ioy and for euer freed from iniquitie necessity calamity mortality enioying secure quietnesse quiet ioyfulnesse ioyfull blessednes blessed euerlastingnesse and euerlasting happinesse Non de his quae condidit sed de seipso Austen Not of these things which God hath made but of himselfe The maner of our loue towards God is set downe by our Sauiour in the Gospell of S. Matthew cap. 22. 37. Thou shalt loue the Lord thy God with all thine heart with all thy soule andd with all thy mind With all thine heart that is feruently with all thy soule that is wisely with all thy mind that is constantly Peter loued Christ feruently Though all men bee offended at thee yet will I neuer bee offended not wisely Master pittie thy selfe not constantly Non noui hominem I know not the man But after Christ had looked backe vpon him hee loued Christ feruently wisely constantly For the loue of his heart so inflamed his zeale the knowledge of his soule so guided it and the constancy of his mind so confirmed it Euseb lib. 2. Cap. 25. that without feare of the crosse hee was crucified for his Master Christ The third loue is that wherewith we loue one another Albeit I trust I may say as Paul wrote to the Thessalonians ● Thes 4 9. Concerning brotherly loue I need not speake vnto you for ye your selues are already taught of God to loue one another Yet the loue of Christ constraineth mee to entreat you that your loue one towards an other may encrease more and more This loue is commanded by our Sauiour Thou shalt loue thy neighbour as thy selfe not prescribing the quantity but the quality of our loue that as we loue our selues truly Omnia bona nobis cupimus quaerimus sectamur omnia mala fugimus cauemus repellimus sincerely continually so should wee loue our neighbours truely sincerely continually Not that we should loue all alike for as wee must doe good to all but especially to them that are of the houshold of Faith so must we loue all but specially them that loue God Meliori maior affectus indigentiori maior effectus tribuendus Melius est amare quàm amari To the better we must beare greater affection to the poorer we must yeeld greater releefe Nor commanding vs to loue none more then our selues for in some cases we are bound to loue another more then our selues as the subiect is bound to loue his Soueraigne more then himselfe being an excellent instrument of much good to the Church and Common-wealth So the Galathians louing Paul more then themselues would haue pulled out their eies to haue giuen them to Paul because hee was the trumpet of Gods glory and so worthy an instrument of Gods grace This loue wherewith wee loue one another our Sauiour commendeth to his Disciples as a sure badge whereby they shall be distinguished from others and knowne to bee his Disciples By this shall men know that yee are my Disciples if ye loue one another To this Saint Peter exhorteth Aboue all things haue feruent loue among your selues To this S. Iohn exhorteth Let vs not loue in word and tongue but in deed and in truth To this Saint Paul exhorteth Be yee followers of God as deare children and walke in loue And in the former Epistle to the Corinthians the 13. chapter reckoning vp diuers excellent gifts peremptorily auoucheth that without loue they are all as nothing where also setting downe the properties of loue amongst the rest as not the least saith that loue suffereth all things pro fratribus enduring any cost labour trauell for their good propter fratres bearing all crosses afflictions persecutions for their sakes à fratribus suffering wrongs and putting vp iniuries at their hands The reasons why we should loue one another are chiefly these Because there is nothing more naturall then that man should loue man Man cannot liue alone without man Homo homini Deus Man is the most excellent creature of God vnder the heauens God loueth all his creatures especially man most especially good men God commandeth vs to loue one another whose commandement not to obey Nefas est It is a wicked rebellious thing All godly men are members of the same mysticall body These haue all one Lord one Faith one Hope one Baptisme one Saluation and shall haue all one glory in heauen essential though not accidentall Hee is then vnworthy the name of a man which with Tymon hateth man He is vnworthie the name of a Christian an which with Iulian persecuteth a Christian What perswasion more effectuall can I vse then that of the Apostle What example more excellent can you follow then that of our Sauiour Collossians the third chapter the twelfth and thirteenth verses vt sancti electi dilecti As the saints of God elect of God beloued of God if you haue any part in these graces election sanctification and the loue of God Put on the bowels of mercy kindnesse humblenesse of mind meekenes long suffering forbearing one another and forgiuing one another euen as Christ freely and bountifully forgaue you euen so doe yee Lastly the Apostle wisheth an encrease of loue Loue bee multiplyed vnto you Because loue is the fulfilling of the law the badge of Christ his Disciples the bond of perfection the bond of the Church the bond of the common-wealth the bond of all good societies it ioyneth God vnto man man vnto God and man to man It enuieth not disdaineth not seeketh not her owne thinketh not euill but suffereth long suffereth all things endureth all things couereth the multitude of sinnes and offences non expiando non veniam promerendo sed fraternè condonando non vindicando non diffamando Not by purging or satisfying for sinnes not by deseruing pardon and binding God to forgiue sinnes but by brotherly forgiuing trespasses not reuenging our selues not defaming others Per amorem Dei amor proximi gignitur per amorem proximi amor Dei nutritur By louing of God our loue towards our neighbour is bred in vs by louing our neighbour our loue to-towards God is nourished in vs. Qui proximum amare negligit Deum diligere nescit Hee that neglecteth to loue his neighbour doth not yet know how to loue God For ●iligi nō potest ●eus sine proxi●o nec proxi●us sine Deo Augustin de ●uitat Dei ●b 14. cap. 7. charitas est motus animi ad fruendum Deo propter ipsum se atque proximo propter Deum I conclude with the blessed prayer of the blessed Apostle Mercie peace and loue bee vnto you Mercy from God the Father the Father of mercies Peace from God the Son the Prince of peace Loue from God the holy Ghost the loue of the Father and the Sonne Mercy the fountaine of saluation Peace the fruit of mercie Loue the fruit of peace Mercy vnto you releasing your sinnes Peace vnto you quieting your consciences Loue vnto you ioyning you vnto God and one vnto another Now the very God of Mercy Peace and Loue giue you mercy peace and loue To whom bee ascribed all glory honour power wisedome might and maiesty now and for euer more Amen FINIS