Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	part_n	see_v	1,999	5	3.5664	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69250	Newes from France containing tvvo declarations of two new conuerts from the Church of Rome to the reformed churches of France: the former made by Master M. du Tertrf [sic], Lord de la Motthe Luyne, late preacher amongst the order of the Capucins vnder the name of F. Firmin, &c. at Saumur on the 27. of May last: the latter by the Marquise Boniuet, Lord of Creuecœur, &c. at Rochell on the seuenth of August last. Both translated out of the seuerall French copies into English by E.M. of Christ-Church in Oxford. Whereunto is added an English letter sent from Paris by an English gentleman to his friend in England, touching the late surprisall and imprisonment of the Prince of Conde, which happened on the 22. of August last.; Declaration and manifestation, of the chiefe reasons and motives of the conversion of Master M. du Tertre, Lord de la Motthe Luyne.	Bonnivet, Henri Marc de Gouffier, Marquis de, d. 1589. Declaration de Henri-Marc de Gouffier. aut; Meetkerke, Edward, 1590-1657, attributed name.	1616 (1616)	STC 7372; ESTC S117179	43,123	84

and that which depends thereof the inuocation of Saints praier in a language not common nor vnderstood and other the like And now let them freely goe boasting that they haue the loue of God No no saith our Sauiour he that keepes not my words hee loues me not Hee that keepes not the precepts and commandements of God saith S. Iohn he is a lier and the truth is not in him And then how can they loue him when they giue him not the honour the worship and true seruice which they owe him and which hee wils requires and demands of them but doe almost wholly alter corrupt and destroy it and in stead of the truth offer and present vnto him only a meere dead body and apparition Now he that hath not in him and is deuoid of the loue of God how shall he loue and make much of his neighbour No no saith S. Iohn if a man say I loue God and hateth his brother he is a lier why so For as he addeth hee that loueth not his brother whom hee hath seene how can he loue God whom he hath not seene It is impossible and hee thus concludes This commandement haue we from him that hee who loueth God loue his brother also The loue of our neighbour saith the Moralist S. Gregorie is produced and brought foorth by the loue of God and the loue of God is nourished and maintained by the loue of our neighbour and truly he that is negligent and carelesse in louing his neighbour and Christian brother knowes not how hee ought to loue God nay loues him not at all I neede not striue and stand much vpon the proofe and testimonie of this truth in the most part of them of your Church it is knowne and appeareth well enough of it selfe without labouring to bring it to light the Sun and the light being not more visible then this is cleere and manifest that there is no more any loue charitie affection good-will vnion and concord amongst them there is nothing but diuisions dissensions partialitie enuie iealousie murmurs detractions slanders riots disputes bloudy hatred and mortall rancour of the one against the other no agreement no accord no proportion no respect and relation of pietie or compassion towards the afflicted no charitable assistance in the behalfe of the poore and needie in no wise at all And if so be that some of them as there are alwayes some particular honest and charitable men and we must ingenuously confesse it and giue them this commendation and testimonie for the truth that giue and impart some of their goods and reuenewes it will be to no good purpose rather for to found and cause to be said some Masses seruices and offices and sing leero wayes that I may so say and celebrated in poast-haste and for a fashion without any pietie deuotion affection and attention of the heart and minde whatsoeuer but with a thousand irreuerent insolencies distractions and wanderings of the minde with bad thoughts being rather horrible and detestable blasphemies then praiers and orizons acceptable to God for to build Chappels Monasteries and Couents to feede and make fat the lazie bellies of Monkes Religious and other voluntarie poore men idle droanes and vnfit to doe any good but to dine make good cheere and sleepe for their ease then to maintaine and releeue the truly poore needie and shame faste members of Iesus Christ who die of hunger either at their gates or within their houses without hauing any care pittie or compassion of them they thinking being perswaded and making themselues beleeue that they are discharged and haue well done in regard of their dutie and obligation towards God when they haue filled the wallets and bottles and with good and daintie messes couered and furnished the tables of the Capucins Recollects and other the like begging Friers the true theeues of almes and deuourers of the substance due to the truly poore and needie whereof they shall giue both the one and the other a most strict account to God and shall be most seuerely and grieuously punished And if that sometimes which notwithstanding happens but seldome they doe any good and bestow their charitable assistance vpon the truly poore and needy vpon the diseased vpon prisoners and such like yet it is alwayes ioyned with this leauen that marres makes sowre and corrupts the whole lumpe namely with an opinion and beleefe of meriting and of making God by the meanes of these things indebted to them whereas wee ought simply to exercise the workes of charitie pietie and mercy out of a pure and simple affection and compassion towards our neighbour and for to testifie our loue and gratitude towards God for the infinite fauours and benefits that wee haue receiued and doe daily receiue from him Now all what is before said being thus wherein I pray you can they testifie their loue towards God their zeale and affection to the obseruing of his lawes commandements and precepts seeing that that being the first chiefe and as it were fundamentall in respect of all the rest yet they doe not obserue it But what doe I say nay they thinke not once of it nor at all care for it By what can we know that they are the Disciples of our Sauiour seeing that as himselfe witnesseth this is the first marke and chiefe token whereby to know them yea to put a distinction betweene the good and the bad the elect and reprobate the children of God and of the Deuill as saith great S. Austin and S. Iohn confirmes it in the third chapter of his first Epistle Hereby are manifested the children of God and the children of the Deuill whosoeuer doth not righteousnesse and loueth not his neighbour and Christian brother is not of God and consequently of the Deuill Iudge then what they are and you also consequently and whether I haue had iust cause to withdraw my selfe from you for to vnite and ioyne my selfe with the children of God with the children of light with the elect and predestinated But these two chiefe and fundamentall grounds of religion and saluation being cast on ground what will become of the rest of the edifice and building I meane of those heauenly and diuine virtues that are needfull and requisite to the perfection of a good Christian It must needs be that they also fall downe and that in their stead doe succeede and bee erected a body of all vices and sinnes whereunto we see that the greater part amongst you doe apply and giue themselues ouer The remainder of that which S. Paul had said of the Gentiles in the place before alleaged of the Epistle to the Romans being truly fulfilled in them For this cause God gaue them vp to vile affections for euen c. But wee need not wonder at it seeing that those of whom you ought to receiue the precepts and doctrines of saluation and who ought to be vnto you as lights and lampes for to guide and

excellent perfect and compleate then the externall and corporal by how much the soule surpasseth and exceedeth the body in excellent perfection and noblenesse free vnuiolable in the libertie and power of euery one and such as cannot be hindered as the externall and corporall by any indeauour or change whatsoeuer For hee that is lame of his whole body hee that lies in his bed grieuously and mortally sicke hee that is clogged with irons both on hands and feet and kept prisoner in the bottome of an obscure and darke dungeon hindered from making or shewing any signe of outward seruice and corporall reuerence may haue his heart and soule lifted vp and deuoted vnto God and may serue honour and worship him spiritually as did Ionas in the belly of the Whale and in the deepe of the waters and bottome of the sea Manasses in his prison the diseased with the palsye in his bed and couch and the good theefe hauing all the members and parts of his body fast bound and tied This being as the cause and the mother which bringeth foorth and ingendereth the outward and bodily which is as it were the scum which arises and proceeds from the boyling of the fire of the inward and spirituall deuotion to be short this of it selfe alone is good and perfect retaining and carrying with it his worth and value yea and in necessitie sufficient But the outward and corporall is so farre from being alone good and sufficient that it is rather a delusion and Mascarado it is that hypocrisie so much cryed out vpon blamed and condemned by the Sonne of God our Sauiour in those who with their strange behauiour and countenance and with some gestures actions and ceremonies doe thinke they can flatter God and discharge their dutie towards him doing it onely with the tip and end of the tongue with their mouth and edge of their lips without any heart deuotion affection or spirit This people saith he honoureth me with their lippes but their heart and spirit is farre from mee This is iust so as the Iewes did who at the passion of our Sauiour did kneele before him saluted him King and Prophet but in derision and mockery Now who knowes not how far the most part those of your Church are remooued but what do I say almost quite depriued and disrobed of that heartie and louing zeale and affection to the obseruing of Gods lawes and commandements to the fulfilling of his sacred will and to the true worshippe and seruice which hee desires demaunds and seekes at our hands daily experience makes vs see it with our eye and touch it with the finger and indeede we should bee quite void both of eyes and vnderstanding if wee did neither see nor perceiue it it is the least of their thoughts and the least of their cares whereof they make no esteeme no reckoning preferring the edicts commandements and ordinances of a mortall fraile and perishable man to those of that supreame and diuine maiestie of that glorious eternall and almighty monarch yea esteeming lesse of these then of their owne irregular passions and affections corrupted appetites filthy concupiscences and insatiable desires and for the most part standing vpon and contenting themselues with the onely meere externall and corporall honor worship and seruice with vsing strange behauiour and ceremonies making faces offering of cierges being present at Masses offices and seruices rightly diuiding their beads running ouer their houres saying the seuen Psalmes the prayers for the deceased vttering many words and vocall prayers babbling and muttering them all the day long in an vnknowne language and words not vnderstood without deuotion without attention without affection of the heart the wil or the minde speedily postingly with hast and onely for fashion sake neuer or very seldome lifting vp their mindes to the consideration of the excellent greatnesse and diuine perfection of that supreame maiesty or of their owne vilenesse basenesse worthlesnesse and nullity in comparison to him and to the innumerable obligations they owe him for to bring foorth the actions of deepe humility and lowe subiection of true and hearty and inward acknowledgement of the feruent and ardent loue of the honour respect and high reuerence they beare to the God of bountie and King of infinite glory greatnes and maiesty with an intire forsaking of our selues and totally and perfectly submitting vs to his diuine prouidence disposition and will which notwithstanding is the true honour worship and seruice as I haue already sayd that he wills demaunds and seekes at our hands and that alone is pleasing and acceptable vnto him him and not onely haue not any true confidence certaine and firme hope and in fallible assurance in his diuine goodnesse and infinite mercies and promises of saluation or any refuge to him in their necessities but euen rather doe blame reprehend and condemne on the contrary such as doe so at the least your Doctors giuing by a blasphemy no lesse horrible and detestable then worthy of all manner of punishment to this holy heartie and firme confidence and assurance in the bounty and mercy of God the name and title of diuillish pride and presumption And they goe themselues mistrustfully and send likewise others in the troublesome chances that happen and come vpon them to others besides him for to be guarded freed and deliuered there-from expresly against the Scripture and the plaine words of our Sauiour by which hee inuiteth vs so louingly to betake our selues vnto him when wee shall feele our selues wearied and heauy laden with affliction and anguish with a certaine and assured promise to ease vs imagining the whilest and thinking that by the meanes of this meerely externall worship they are not onely quitted and discharged and that they haue well and fully satisfied their dutie towards God but also that for it he is beholden to them and remaines in their debt No no this is not that which he requires demands and seekes of them but rather their spirits and the affections of their hearts God is a spirit saith our Sauiour and hee that will serue honour and worship him he must doe it in spirit and truth of heart and such are those whom he seekes demands and lookes after He is so farre from being pleased and delighted with this outward and meerely corporall honour seruice and worship that on the contrary he detests and hates it and infinitely and extremely abhorres it as we haue said But how indeed can he like it being without heart affection deuotion or attention of the minde which is that which he loues cherishes commends and esteemes most in all of vs And besides it being for the most part nothing but a meere humane inuention not onely without his expresse word and commandement who notwithstanding ought not to bee serued at the pleasure and discretion of men but according to his will reuealed and manifested in his said word but also expresly and formally contrary to it as is the Masse

would sauour rather of a cruell Tyrant then of a louing pitifull bountifull and compassionate God such a one as ours is But to their account they doe deliuer themselues yet more easily and at a cheaper rate then the aforesaid by meanes of the Popes Indulgences and Pardons by wearing a paire of Beades or an hallowed Medaill and saying three Pater-nosters or some such other the like meere fooleries bables and inuentions proceeding out of the forge and shop of some superstitious braine or rather couetous and desirous of gold and siluer very fit in truth and conuenient for to helpe towards the charges and expences of the Popes Court and of other Ecclesiasticall persons his deputies But as I haue said an impious wickednesse and detestable impietie nay an horrible and execrable blasphemie thus to disrobe and depriue Iesus Christ of the glory of his merit and to imagine by such meanes to satisfie the rigour of Gods iustice better then by the effectuall and diuine vertue of his precious bloud shed for the sinnes not only of the whole world but of an hundred yea of a thousand if so many there were I giue leaue to all truly Christian and religious soules desirous of their owne saluation and zeale to the honour and glory of their Sauiour to thinke well of it and to iudge whether this be to giue him the entire glory of our saluation and whether he be well assured leaning and being built vpon such foundations The time would faile me if I discouer and my heart would ake and pant at the sight of all the filth and abominations that are couered and hidden vnder this cloake of merits and satisfactions which are taught and preached in your Church farre more then the grace goodnesse mercy and free pardon of God yea by the which merits and satisfactions this grace goodnesse mercy and free pardon of God and the merits of Iesus Christ are not onely darkned and disfigured but quite defaced and altogether abolished as much at least as in them lieth Let that which hath beene said be enough and suffice for this time for to shew and make you to see how the benefit of our iustification by Christ Iesus our Sauiour is set as it were at naught by the doctrine of your men Let vs now come to the benefit of sanctification which hee hath likewise as I haue already said and repeated twice or thrice obtained and merited for vs by his death and passion and by the effusion of his pretious and diuine bloud This is no lesse peruerted corrupted and abolished then the former For in stead of acknowledging with the Scripture which teacheth it vs that of our owne nature being dead in our sins vnable to frame euen a good thought and bring forth of our selues any good thing by reason that the whole imagination of mans heart is set vpon nothing but euill at all times euen from his youth God hereupon doth baptise vs not onely with water but principally with the holy Ghost by the which correcting and mortifying by little and little the corruption of our nature infected with the sinne which we bring with vs from the belly of our mother of vnbeleeuers impenitent rebellious wilfull and disobedient to his commandements and precepts such as wee are of our selues and of our owne nature he makes vs to beleeue his truth takes from vs the hardnesse of our hearts makes vs flexible and pliable vnder the yoake of his lawes and of his obedience that so renouncing all vnfruitfull workes of sinne and darknesse we may liue as true children of light in righteousnesse and true holinesse in stead I say of acknowledging teaching and carefully vrging this they doe the quite contrary 1. extenuating as I haue already said and diminishing as farre as they are able this naturall corruption and originall sinne which is in vs saying that it is but a light infirmitie spirituall languor and weaknesse of nature which makes vs indeed backward and slow in good but not dead to all good and quicke and ready to all euill 2. attributing to the water salt and spittle and other such like things of baptisme the mortification of that naturall corruption in vs and not rather to the merit of Iesus Christ our Sauiour and to the power and efficacie of his death and passion 3. in that that seeming to acknowledge the grace of God to be necessary for the healing of this euill yet in effect they doe quite disanull this and attribute it to themselues and to the force and power of their free-will 1. in that they imagine that in man by the force and power of his nature there are some preparatiues and dispositions to receiue this grace and consequently that there are in him certaine merits of congruitie so that with them the cause why God offereth and presenteth his grace to one and not to another is because the one is well prepared of himselfe you must vnderstand and not by the grace of God seeing he prepares and disposes himselfe for to receiue it and the other is not as if man being so miserably corrupted as hee is could of himselfe doe any thing that might deserue grace de congruo as they speake that is might binde God by way of honestie and conueniencie to bestow vpon him his grace 2. in that they make this grace to bee such as that all the vertue and efficacie thereof depends wholly vpon the libertie of man which in effect is to make this grace idle and vnprofitable for how can any man call that medicine sufficient and effectual for the healing of a maladie which can doe no good without one certaine ingredient Now do they make the grace of God like to this medicine it can doe nothing as they say nor worke in vs without the force and vertue of our free-will which is the chiefe ingredient according to them which giueth force and efficacie to this spiritual medicine Is this to recommend the grace of God vnto vs or to exalt it and is it not rather to exalt man and his abilitie Is not this to take from God for to giue to man to rob the Creator for to couer decke and enrich the creature Thus you see that those of your Church especially your Doctours directours and Prelates like to children of a peruerse neglectfull and vngratefull nature with a presumption that shuts to their heart and puffes vp their spirit they hate nothing so much as to acknowledge auouch and confesse their fault passe condemnation vpon it cry for mercy aske pardon and acknowledge that all their good and eternall happinesse consists in the goodnesse mercy grace and meerely free pardon of God but doe extenuate as much as they can their fault and offence doe plucke downe grace and abolish as much as in them lieth all pardon that so they may not seeme to be beholden to God they do preach and extoll the greatnesse of their merits by the which they pretend to make God