Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	faith_n	lord_n	1,391	5	3.9699	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08197	The oration and sermon made at Rome by commaundement of the foure cardinalles, and the Dominican inquisitour, vpon paine of death. By Iohn Nichols, latelie the Popes scholler. Which sermon and oration was presented before the Pope and his cardinalles in his Consistorie, the xxvij. day of Maie. 1578. and remaineth there registred. Now by him brought into the English tongue, for the great comfort and commoditie of all faithfull Christians. Heerin also is aunswered an infamous libell, maliciouslie written and cast abroad, against the saide Iohn Nichols, with a sufficient discharge of himselfe from all the Papists lying reports, and his owne life both largelie and amplie discouered.	Nicholls, John, 1555-1584?	1581 (1581)	STC 18535; ESTC S105660	86,257	238

Father in heauen Iohn 6.56.57 And againe Faith is the ladder that reacheth vp to heauen and by which euen nowe we remayne and sitte in the heauenly places with Christ Ephe. 2.6 Faith is the hand by which we take holde of Christe in whome is performed all the promises of God to his elect 2. Cor. 1.20 Faith is that weapō by which we ouercome the world the end wherof is the saluatiō of our soules Faith is a cleare and effectual persuasion wrought not in the bodily eares but in the eares of the heart not by men but by the holy ghost wherby we are made certaine and sure to be the sonnes of God Faith as it is written in the. 8. Cha. to the Rom. is a firme cōstant and perseuering trust in the boūtifulnes of God Faith is a lyght which lyfteth vp rauisheth aboue all sensible things and beyond that any man is not able to make discourse to comprehende the breadth length height and depth of those things which are to vs incomprehensible with naturall eyes Faith is a cleere eye of the mind wherewith pearcing through the heauens we doo see the diuine secretes of God Faith is a quickening cleere and fiery lyght which purgeth our heartes and delyuereth vs from the darke and inextricable Laborinthes of the vaine shadowes of this worlde by which we guide our blinde reason and are lyfted vp to an high estate so that by the taste of heauenly thinges we despise humane thinges Roma 4. Faith maketh vs to conceiue Christe spirituallie and by force of the spirite to be borne againe with lyfting vs vp vnto God it maketh vs put of the olde Adam and his concupiscences and to put on Christe with his vertues and to become of vngodlie iust temples of God and his chyldren brothers and members of Christe Faith iustifieth pacifieth the minde and conscience maketh merie causeth to reioyce and in such sort that we glory euen in shame This faith is such that it reneweth vs regenerateth vs quickeneth maketh noble enritcheth saueth sanctifieth preserueth defendeth and obteyneth that which it demaundeth Faith knitteth vs to God maketh vs his heyres and Children the brothers of Christe and his members yea it maketh vs diuine and happy Faith is that which in Abell made him offer Sacrifices acceptable to God In Noe caused him to frame the Arke for the sauegarde of the worlde Made Sara to conceyue and that Abraham offred his owne sonne to God Caused Moses to worke so many woonders in Egipt and in the wyldernesse Faith made the Prophets to speake loosed the tongue of Zacharias and saued men in daunger made Simeon not to feare death also made Paule to wishe for it This in the Saintes caused them ouercomming the world that they haue wrought woonderfull thinges through looue But what néede I speake any more Faith is a vertue so noble excellent and woorthy that howe much the more a man considereth of it so much the more wyll it discouer the perfection Therefore he which hath tasted it wyll neuer be satisfied with speaking in prayse thereof Whereas those which neuer haue felt nor tried it in them selues can as much speake thereof as one that is blinde can discerne of coullours yea if those speake of it as those which be carnall and brutishe they doo not vnderstand it nor knowe the excellencie thereof He that hath this liuely Faith wherof the scripture in sundry places speaketh and so highlie commendeth with so many tytles before specified he is sure to be iustified he is sure to be saued This faith made Abraham righteous Gen. 15.6 By this faith the iust lyueth Haba 2.4 This faith made the woman whole to whome Iesus sayde Confide filia fides tua saluam te fecit Daughter be of good comfort thy faith hath made thee whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not afrayde Saith Luke in the ●● Chapt. 48. verse Beleeue onely And he sayde to the woman H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Fayth hath saued thee goe in peace To him giue all the Prophetes witnesse That through his name all that beleeue in him shall receyue remission of sinnes Actes 10.43 And put no difference betwéene vs and them after that by fayth hee had purified theyr heartes There is no dyfference For all haue sinned Sayth Saint Paule Roma 3.23 and are depriued of the glorie of GOD and are iustified freelie by his grace through the redemption that is in Christe Iesus Therefore wée conclude that a man is iustified by Faith without the workes of the Lawe but to him that worketh not but beléeueth in him that iustifieth the vngodlye his Faith is coumpted for ryghteousnesse wée béeing iustified by Faith wée haue peace towards God through Iesus Christe Knowe that a man is not iustifyed by the workes of the Lawe but by the Fayth of Iesus Christe Euen as I saye we haue beleeued in Iesus Christe that we might be iustified by the faith of Iesus Christe and not by the workes of the Lawe Because that by the workes of the Lawe no flesh shall be iustified Gala. 2.16 Againe if righteousnesse be by the law then Christe dyed without a cause And that no man is iustified by the lawe in the sight of God it is euident For the iust shall liue by faith Gala. 3. By grace are ye saued through faith Sayth Paule to the Ephe. 2.8 and that not of your selues it is the gifte of God The scripture hath included all vnder sinne that the promise by the faith of Iesus Christe should be giuen to them that beléeue Origene writeth in his thirde Booke and third Chapter to the Romaines that Saint Paule by these wordes A rbitramur enim iustificari hominem absque operibus legis We suppose therfore that man is iustified by faith without the workes of the lawe Affyrmeth that the iustification Solae fidei Of faith onely is sufficient so that any man beléeuing onely can be iustified although no manner of worke hath béene fulfilled or done by him And if we require an example who was iustified Sola fide By faith onely without workes I suppose that the same Théefe dooth suffise who when he was crucified with Christe did crye vnto him frō the Crosse Lord Iesu remember me when thou commest into thy kingdome Neither any good worke of his is described or set foorth vnto vs in the Gospels but for Hāc solā fidē This faith onely Iesus sayde vnto him Verelie I saye vnto thee this daye shalt thou be with mee in Paradise This Théefe then was iustified by faith with out the workes of the lawe For the Lord dyd not vpon this requyre what he had wrought before neyther dyd he looke what worke he should doo after he did beléeue but béeing ready to enter into Paradise he tooke him for his waighting-man béeing iustified by that confession onely Hesichius in his fowrth Booke and first Chapter vpon Leuiticus saith That the grace of God is giuen onely of mercie and fauour and is embraced

the body of Christe Therefore it is not corporal foode but spirituall Wherevpon the Apostle speaking of the figure therof Because our fathers did eate the same spirituall foode For the body of Christ is spirituall the body of Christ is the body of a diuine spirit De con Dis Ambros De sacra Lib. 4. cap. 4. Euen as thou hast receiued the likenesse of death so doost thou drinke the symilitude of blood Hesychius in Leui. Lib. 1. Chap. 2. Hunc comedimus cibum in recordationem passionis Christi We doo eate this meate receyuing the memorie of his passion Esai the. 25. Chap. And in this mountaine shall the Lord of Hoastes make vnto all people a feast of fatlinges euen as a feast of meate and fined wines and of fatte thinges full of marrowe of wines fined and purified c. Wéereby it appeareth that his suffering should be bread and foode for all people in the world and as it were an euerlasting banquet according to that propheticall promise Esay the Prophet the. 25. Chapter And for that cause least the remembrance of his passion should waxe out of minde he cōmaunded it to be done in the remembrance of him and by the same memoriall to shewe the Lordes death vntyll he come againe Whereby may appeare without any difficulty that the natural body is not eaten héere but the death of his body signified and the remembrance thereof celebrated Not the bread and wine turned into fleshe and blood but a Sacrament of our redemption to be instituted in bread and wine August De consecrat Dist 2. This is it that the heauenly bread which the flesh of Christe is called after his maner the body of Christ when as in deede it is the Sacrament of Christes body Rabanus Maurius Lib. 1. Cap 31. Sacramentum vna res est efficacia sacramenti alia res est Sacramentum conuertitur in nutrimentum corporis virtute sacraments honor aeternae vitae obtinetur The Sacrament is one thing the efficacie of the sacrament is an other thing the Sacrament is turned into the nourishment of the body by the efficacie of the sacrament the honour of euerlasting lyfe is obtayned Origen vpon Mathew writeth after this manner Panis sayth hée qui verbo Dei sanctificatur quantum ad materiam et substantiam in ventrem descendit et in latrinam eucitur The bread which is sanctified by the worde of God touching the matter and substance thereof goeth downe into the belly and is throwne out into the draught c. If that be bread which after sanctification goeth downe into the belly according to the testimony of Origen with what face wyll the Papistes deny it to be bread Againe on the other side if according to the Papistes opinion there remayne no crum of substance at all Whereof then shall that be a substance which Origen dooth ascribe to the bread To the same effect may Augustine De consecra Disti 2. be produced a witnesse of antiquitie not to be reiected The heauenly bread sayth he which is the fleshe of Christ is after this manner called the body of Christe beeing in verie deede the Sacrament of Christes body c. If it be a sacrament of the body how is it the verie body againe if because it is called the body of Christe it be therfore Christes fleshe what should let but that by the same argumēt Peter should be Sathan because he is called Sathan Moreouer if the nature of Sacramēts be such as to be called by the name of the thinges which they signifie Let the Papistes take away the substaunce of bread what shall be left in the Accidentarie fourmes that may eyther supplie the name of a body or represent the lykenesse of a body in any respect You haue heard good Christiā people bothe by the Scriptures and Doctours that there is no transubstantiation in the Sacrament of the Lordes Supper Who is therefore of so peruerse minde that wyll not persuade him selfe that these wordes Take ye eate ye This is my body to be a Sacramentall spéech and mysticall and ought to be expounded simbolically and according to the meaning For the bread is a Sacramēt signe or pledge of the body of Christe I haue giuen you to vnderstand by many euident reasons that these words of our Lord This is my body ought not to be taken according to the grosse lytterall sence but to be expounded mystically or sacramentally for the bread remaineth in his substance is not chaunged into the substance of the body of Christe In lyke manner the naturall body of Jesus Christe the which being giuen once for vs raysed from death is ascended into heauen is not hyd nor inclosed vnder the kinde or forme of bread For the Angels of God speaking of this body beare witnesse thereof and saye Acts. 1.11 Hic Iesus qui assumptus est à vobis in coelum sic veniet quemadmodū vidistis euntem in coelum This same lesus which is taken vp from you into heauen shal so come euen as you haue seene him goe into heauen In like manner S. Peter sayth Act. 3.21 Quem oportet quidem coelum accipere vsque in tempora restitutionis omnium quae loquus ●us est Deus per os omnium sanctorum suo●um à seculo Prophetarum The heauen must receyue Iesus Christe vntyll the ●yme that all thinges be restored which God hath spoken by the mouth of his holy ones from the tyme of the Prophetes Saint Paule sayth also Iesus Christe after he hath offered one sacrifice for sinnes is set downe for euer on the right hande of God from hence foorth tarying tyll his foes be made his footestoole Wherfore we reade that Saint Augustine writing to Dardanus sayde ryghtlie and according to the Scriptures Christe as he is God is all whollie present in euerie place but according to the measure and propertie of a true body he hath his place in some one place of heauen hee hath giuen immortallitie to his body in the glorification thereof After this forme he is not to be thought to be diffused and spread abroade euerie where Wherefore we must take good héede that we doo not so affyrme the diuinitie of the man Christe that we take away the trueth of His body For our personne is God and man and out Christe Jesus is bothe two béeing euerie where in that he is God but béeing in heauen in that he is man Yea and this aucthor hath left in his bookes these thinges and many other lyke bothe Catholique and according to the true sence of the Scripture agréeable to this matter Moreouer the Catholique veritie suffereth vs not to faine that Christe hath two bodies But if you take the wordes of the letter This is my body without the blessed body of the Lord béeing set at the Table with his Disciples gaue vnto them also I knowe not what other body for he could not giue him selfe with his owne handes vnto his Disciples Therefore

it Truely all must needes immediately perish as it is written in another place Shal mā be iustified if he be cōpared with god or shall he be purer then his maker Beholde they that serue him are not faithful he hath found peruersenes in his Angels How much more shall they that dwell in houses of clay that haue an earthly foundation be consumed with mothes They shal be cut down from the morning to the euening Behold among his Saintes there is none faithfull and the heauēs are not cleane in his sight Iob. 15.15 Howe much more is man abhominable and vnprofitable which drinketh iniquitie as water I graunt in deed that in the book of Job is mention made of a righteousnesse that is higher then the keeping of the Law and it is good to vnderstand this distinctiō because although a man did satisfie the Law yet hee could not so stand to the triall of that righteousnesse that passeth all senses Therfore although Iob bee cleane in his owne conscience yet hee is amazed and not able to speake because he seeth that the very Angelike holinesse cannot appease GOD if hee exactly way their woorkes But I therefore will at this time ouerpasse that righteousnesse which I haue spoken of because it is incomprehensible but onely this I say that if our life bee examined by the rule of the written law wee are more then sencelesse if so many curses wherewith the Lord hath willed vs to be awaked do not torment vs with horrible feare and among other this general curse Cursed is euerie one that doth not abide in all the thinges that are written in the booke Finally all this discourse shal be but vnsauery and colde vnlesse euery man yeeld himselfe guiltie before the heauenly Iudge and willingly throwe downe and abace himselfe beeing carefull howe hee may bee acquited to this to this I say we shoulde haue lifted up our eyes to learne rather to tremble for feare then vainely to reioyce Indeed easie it is so long as the comparison extendeth no further then men for euery man to thinke himselfe to haue somewhat which other oughte not to despise but whē we rise vp to haue respect vnto God then suddenly that confidēce falleth to the ground cōmeth to naught in the same case altogether is our soule in respect of God as mans bodie is in respect of the heauen For the sight of the eye so long as it continueth in viewing thinges that bee neere vnto it doeth shewe of what pearcing force it is but if it be once directed vp to the sunne thē being daseled and dulled with the too great brightnesse thereof it feeleth no lesse feeblenes of it selfe in beholding of the same then it receiued strength in beholding inferior things Therfore let vs not deceiue our selues with vayne cōfidēce although we coūt our selues either equal or superior to other men but the is nothing to God by whose wil this knowledge is to be tried But if our wildnes cānot be tamed with these admonitions he will answeare to vs as hee saide to the Pharisies in Luke 16.15 You bee they that iustifie your selues before men but that which is high to men is abhominable to God Now goe thy way and proudly boast of thy righteousnes amōg men while God frō heauen abhorreth it but what say the seruāts of of God that are truely instructed w e his spirit Enter not into iudgement with thy seruaunt because euery liuing man shall not be iustified in thy sight Another saith Although in somewhat diuers meaning man cannot be righteous with God if he wil contende with him hee shall not bee able to aunsweare one for a thousande Here we now plainly perceiue what is the righteousnes of God euen such as can be satisfied with no workes of men to whom when bee examineth vs of a thousand offences we cannot purge our selues of one Such a righteousnesse had the same instrument of God Paule conceiued when he professed that he knew himselfe giltie in nothing but that he was not therby iustified And not only such examples are in the holie Scriptures but also all godly wryters doe shew that they were alway of this mind So Augustine ad Bonifacium Lib. 3. Cap. 5. sayeth Al the godly that grone vnder this burthē of corruptible flesh and in this weakenesse of life haue this only hope that we haue one Mediatour Iesus Christ the righteous and hee is the appeasement of our sinnes Why saith he if this be their onely hope where is the confidence of woorkes For when he calleth it only he leaueth none other And Bernard super Cant. 6. And in deed where is safe and stedfast rest and assurednes for the weake but in the woundes of the sauiour And so much the surer I dwell therein as he is mightier to saue The world rageth the body burdeneth the deuill lyeth in wayte I fall not because I am buylded vpon the sure rock I haue sinned a greeuous sinne my conscience is troubled but it shall not bee ouer troubled because I shall remember the woundes of the Lord. And hereupon afterwardes he concludeth Therefore my merite is the Lords taking of mercie I am not vtterly without merit so long as he is not vtterly without mercy But if the mercies of the Lord be many then I also haue as many merites Shal I sing mine owne righteousnes for that is also my righteousnes for he is made vnto me righteousnesse of God Againe in another place S. Augustine in Psal Quihabitat Ser. 15. This is the whole merite of man if he put his whole hope in him that saueth whole man Likewise wher retaining Peace to him selfe he leaueth the glorie to God To thee sayth he let glorie remain vndiminished it shal be wel with me if I haue peace I forsweare glorie altogether least if I wrongfully take vpon me that which is not mine owne I lose also that which is offred me And more plainly in another place he saith in Cant. ser 13. Why should the Church be careful of merits which hath a surer and safer way to glory vpon the purpose of God So there is no cause why thou shouldest aske by what merits we hope for good things specially whē thou hearest in the prophet I wil do it not for your sakes but for mine owne sake saith the Lord. It suffiseth for merites to know that merites suffice not But as it suffiseth of merite not to presume of merite so to be without merits suffiseth to iudgement Whereas he frely vseth this word merites for goood works we must therein bear with the custome but in the end his purpose was to make hipocrits afrayd that wildly range with licentiousnesse of sinning againste the grace of God as afterward hee expoundeth himselfe saying Happie is the Church that neither wanteth merites without presumptiō nor presumption without merites It hath whereupon to presume but not merites It hath merites but to deserue not to presume therfore it presumeth so much