Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	love_n	son_n	spirit_n	15,059	5	5.7830	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02921	A learned and fruitefull commentarie vpon the Epistle of Iames the Apostle vvherein are diligently and profitably entreated all such matters and chiefe common places of religion as are touched in the same epistle: written in Latine by the learned clerke Nicholas Hemminge, professour of diuinitie in the Vniuersitie of Hafnie, and nevvly translated into English by VV.G.	Hemmingsen, Niels, 1513-1600.; Gace, William.	1577 (1577)	STC 13060; ESTC S103941	145,341	189

sanctification when he giueth vs the holy ghost which doth after a sort turne our nature and make it that the olde man being by little and little mortified we maye liue after the spirite that is we may giue our myndes to godlynesse towarde God charitie towarde our neyghbour to holynesse of lyfe and diligence in our vocation briefly that we maye submit our selues wholy to the rule of the spirit In what man soeuer the force and vertue of this regeneration or of this sanctification is not felt there of necessitie fayth cannot be For a true and a right fayth is feruent in spirite and endeuoureth to bring forth it true fruites and desireth nothing more than to serue God in spirit and to abounde in all knowledge and vnderstanding Seing that this is in very deede the propertie of a iustifying fayth and of regeneration who can beare or abyde the saying of them which with all their might in words and writings do impugne the necessitie of good workes which truly we say are necessary not as merits and causes of saluation For y e saying of Paul is firme and vnmoueable Ephe. 2. By grace are ye saued through fayth and that not of your selues it is the gift of God not of woorkes least any man shoulde boast himselfe but as necessarilye accompanying a iustifying fayth and as the effectes of the spirite which doth regenerate vs. Furthermore that the reason and maner of good workes may be the better vnderstande I will declare in order sixe questions concerning good works The questions are these The first what workes are to be taught and to be done The seconde howe they maye be done The thirde howe they doe please The fourth what are the causes of good works The fift why promises are added to good works The sixt bicause all men haue sinne it is not without cause demaunded whose obedience doth please and whose doth not please When it is enquired what workes are to be taught and done two thinges are to be weyed of vs whoe we be and whome he is vnto whom obedience is to be giuen by workes When we beholde our selues considering our owne corruption we are admonished that we our selues doe not imagine workes by which we thinke to worship God For by our selues we do not vnderstand what eyther pleaseth or displeaseth God and the Lorde pronounceth that he is worshipped in vayne with the commaundements of men Let vs therfore certaynly thinke that workes albeit fayre and goodly which haue bene inuented of men are in no wise good But if we consider God we are admonished of reuerence toward him whereby it commeth to passe that we thinke that that onely pleaseth him which he prescribeth in his word For he onely is our law giuer Ezechiel comprehendeth both in chap. 20. walke ye not in the ordinances of your fathers neyther obserue their maners nor defile your selues with their Idols I am the Lord your God walke in my statutes and keepe my iudgements and doe them Also 33. I haue made thee a watchman vnto the house of Israell therefore thou shalt heare the word at my mouth and admonish them from me Hereof therefore it manifestly followeth that no other workes are to be taught and done but those which are commended vnto vs by the word of God After that the mind of the godly man knoweth what workes are to be done forth with it inquireth how they may be done The dissoluing of this question is to be taken out of two sayinges of the Scripture The Apostle sayth to the Hebr. without fayth it is vnposible to please God And Christ sayth without me can ye doe nothing Wherefore these thinges are required in order First the knowledge of Christ Secondly trust and confidence in Christ Thirdly viuification whereby Christ doth quicken vs by the Gospell and poureth his holy spirite vpon vs. Herevnto maketh y e saying of Esay chap. 40. But they that wayt vpon the Lord shall renue their strength they shall lift vp the wings as the Egles they shall runne and not be wearie and they shall walke and not faint For there can be no loue no obedience except mercy and reconcilation for the mediatours sake be first apprehended In this consolation the diuinitie doth dwell in the heart For the eternall father is effectuall in deede by his sonne which comforteth by the voyce of the Gospell and the holye Ghost is giuen of the father and the Sonne which stirreth vp in vs ioye and calling vpon God according to these sayings I will poure vpon them the spirite of grace and compassion c. And in Iohn We will come vnto him and dwel with him 2. Cor. 3. We beholding the glory of the Lord with open face are changed into the same image that is we beholding the word which is the image of the eternall father and in consolatiō doth shew the presence and goodnes of God are made like vnto his image the holy Ghost inflaming our hearts After that the mind is taught how good workes may be done it inquireth furthermore how they please for they are done in vayne except they please Scipio fighteth for his countrey Dauid also fighteth but the workes of both of them doe not please God It is fitly therefore demaunded how good workes may please To the which question we aunswere in generall that they please in the regenerate The workes of Scipio did not please bicause he was not regenerate But the warfare of Dauid did please bicause Dauid was accepted by fayth But here are three thinges to be considered in order First we must certainly thinke concerning the person that he is reconciled by fayth and iust for Christes sake freely Then we must confesse that the person iustified by fayth cannot as yet satisfie the lawe For many inward sinnes doe abide and sticke euen in the Godly This vncleannesse is to be lamented and doubts and euil affections are to be resisted and striuen against and also we ought to pray with true sighes of the heart that God will not impute vnto vs this filthines wherein we are wrapped Thirdly although we acknowledge this our filthines notwithstanding we must certaynly thinke that God doth require a certayne vnperfect obedience in vs that this vnperfect obedience doth please for Christs sake For so Peter doth playnly teach Offer vp spirituall sacrifices acceptable to God by Iesus Christ which is our reconciliation and now maketh intercession for vs. Our obedience therefore doth not please God for the worthines or perfection thereof For by it selfe it is vnworthy to come into the sight of God neyther doth it fulfill the law as it is sayd but it pleaseth bicause of the person reconciled which for Christs sake is counted righteous so also doth he please although he carie about in the flesh sinne and great infirmitie Seing it is euident that a man is in no wise iustified by workes it may fitly also may be

the righteousnes of God For Christ is the ende of the lawe for righteousnes vnto euerye one that beleeueth Here Paule maketh this to be the cause of the casting of of the Iewes for that they woulde ioyne their owne righteousnesse with the righteousnesse of God which is by fayth and of both ioyned togither make one forme of righteousnesse Also Rom. 11. he reasoneth thus If it be of grace it is no more of workes or else were grace no more grace but if it be of works it is no more grace or else were worke no more worke Paule here first setteth downe two contrarie propositions without any meane betwene them If election and saluation be of workes it is not of grace If it be of grace it is not of workes bicause that debt and gift are so contrarie that neither of them may rightly be sayde one of the other or both of them of any thirde Eyther therefore we are iustified and saued by fayth alone or by workes but the testimonies before alledged doe proue that no man is iustified by workes Agayne if christian righteousnesse did consist of fayth and works togither the reasoning of Paule were fonde and vayne Rom. 4. To him that worketh the wages is not counted by fauour but by debt but to him that worketh not but beleueth in him that iustifieth the vngodly his fayth is counted for righteousnesse Here Paule maketh two sortes of righteousnesse which differ the one from the other For they haue contrarie causes For the righteousnesse of fayth by which he that beleeueth is iustified is imputed and giuen freely but the righteousnesse of works is not free Furthermore if one part is to be attributed to fayth the other part to workes in the iustification of man two absurdities should followe thereof one that the promise shoulde be made vncertaine which ought to be certaine Another that the satisfaction of Christ coulde not suffice except it were stablished by our workes Wherefore we embrace the saying of Augustine which sayth It is grace in no poynt except it be free in all poyntes But the occasion of the errour of the Papistes was a Philosophicall imagination which knoweth no righteousnesse except it be a certayne qualitie in vs. For it vnderstandeth not that a man may be iustified by the imputation of the righteousnesse of another Nowe let vs come to essentiall righteousnesse concerning which first it is to be vnderstand y t we are in no wise righteous before God by y e essential righteousnes of God but in respect of the principall efficient cause For the formall righteousnesse by which we are righteous before God is no other than the obedience of Christ as Paule plainly teacheth Rom. 5. By the obedience of one many shall be made righteous But the obedience of Christ is of two sortes of the crosse and of the lawe By the obedience of the crosse whereby he humbled himselfe and became obedient vnto the death euen the death of the crosse Philip. 3. the Lorde doth make a full satisfaction for our sinne The obedience of the lawe he imputeth vnto vs that beleeue that by it we maye appeare righteous in the sight of God Paule sayth that this righteousnesse or obedience of Christ is imputed to them that beleeue therfore it is neyther substance nor qualitie abyding in them whereby a man is made righteous formally Wherefore this affirmance is surely to be helde that christian righteousnes is the obedience of the sonne of God imputed to him that beleeueth But in the meane season we must also vnderstande this that the Scripture maketh mention of three kindes of righteousnesse of man whereof one is of fayth by which we stande before God and this is perfect as the obedience of Christ is perfect neyther is it diminished or increased by the diminishing or increasing of fayth For the Publicane had this full and perfect as well as Peter although the fayth of Peter was much more manifest and knowne Another is the beginning of obedience which is also called the righteousnesse of a good conscience This is not set agaynst the wrath of God bicause it is not perfect obedience of the lawe yet it is necessary in as much as it is the proper fruite of fayth An other there is which is as yet looked for whereof Paule speaketh Galat. 5. For we through the spirite wayte for the hope of righteousnesse through fayth And 1. Iohn 3. Dearly beloued nowe are we the sonnes of God but yet it doth not appeare what we shall be and we knowe that when we shall appeare we shall be like him for we shall see him as he is and euery man that hath this hope in him purgeth himselfe euen as he is pure This righteousnesse therefore is a making of vs lyke vnto God a dwelling of God in vs a full fruition of God an absolute and perfect loue And although we must confesse that the heartes of them that beleeue are the temples of the holy ghost and Christ sayth Iohn 14. If any man loue me he will keepe my worde and my father will loue him and we will come vnto him and wil dwell with him yet it doth not followe that this dwelling of God in vs is the righteousnesse whereby we stande before God but it is a diuine presence in vs by which we are renued doe feele comfort and begyn to approch to eternall life Furthermore if men were iustified here by essentiall righteousnesse there shoulde be no difference betweene the righteousnesse by which we are righteous in this lyfe and that by which we shall be like vnto God in all eternitie But Paule putteth a manifest difference betweene these two For he sayth that we haue the righteousnesse of fayth nowe here in this lyfe but that we doe looke for another righteousnesse which Iohn defineth to be a framing or fashioning whereby we shall be fashioned lyke vnto God which fashioning shall proceede from hence in that we shall see him as he is Newe obedience is necessarily ioyned with fayth For regeneration which cannot be absent from a iustifying fayth doth necessarily bring forth it fruites which are seene in newe obedience For after that a man through the grace of regeneration is made a newe tree he ought to bring forth newe that is good fruites which Paule in his Epistle to the Philip. calleth the frutes of y e righteousnes of fayth Iames pronounceth in his own peculiar and proper phrase that men are iustified by the same that is acknowledged and declared iust This newe obedience is sometime called sanctification which consisteth of the mortifying of the fleshe and of the quickening of the spirit For Paule sayth thus Christ is made vnto vs wisedome and righteousnesse and sanctification and redemption He is made our wisedome in the preaching of the Gospell He is made our righteousnesse by the attonement for sinne and imputation of righteousnesse He is made our