Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	good_a	work_n	2,437	5	5.8344	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19595	The declaration of Mr. Patrik Crawfurd his returne from poperie to the true religion, which is according to the Word of God, in holie Scripture	Crawfurd, Patrick.	1627 (1627)	STC 6032; ESTC S117118	36,279	66

and faith together and yet the Apostle tells them that if they held Christ so Christ shuld not profite them Jt was a misconceaued Christ Gal. 5. 2. that deceiued the Heretiques of old for euery hereticke pretended an intention to honour the true Christ and it is a false Christ that deceaueth the Jewes who pretend that they are keeping their faith and worship to the true Messias promised but haue forged in their owne braine one altogether different from the true yet none of all these haue euer conceiued a Christ more contrary to the true Christ then is this forged Christ in the Masse without warrand as is said of Scripture and contrare to the tenet of antiquitie howeuer the Priests and Iesuites gull their auditours with pretence of the same For Tertullian sayeth Acceptum panem distributum discipulis lib. 4. ad versus Marcionem cap. 40. corpus suum illud fecit hoc est corpus meum dicendo id est figura corporis mei Christ tooke bread and gaue it to his disciples making it his body while hee sayes This is my body that is a figure of my body where ye see that this Father who liued two hundreth yeers after Christ doth expone these words of the institution figuratiuely And yet Bellarmine is not ashamed to use this testimony for lib. 3. Eucharistiae cap. 20. proouing transubstantiation but doth bewray heerein his fraud and deceitfull handling of the Fathers for alledging this place so directly contrare him hee leaueth out the Fathers glosse that is a figure of my bodie And Augustine is so cleare in this matter that it is a wonder that any man shoulde oppose him for giuing a rule how to know when the words of holy Scripture are to be taken figuratiuely when properly he sayth thus Si preceptiua loquutio est aut flagitium aut facinus vetans aut lib 3. 〈◊〉 doctrina christiana cap. 16 utilitatem aut beneficentiam iubens non est figurata si autem flagitium aut facinus videtur iubere aut vtilitatem aut bene ficentiam vetare figurata est nisi manducaueritis inquit carnem filii hominis sanguinē biberitis non habebitis vitam in vobis facinus vel flagitium videtur iubere figura est ergo If the precept forbid any crime or wicked deede or command any profite or beneficence then is it not figuratiue but if it seeme to command any crime or wicked deed or to forbid any profite or beneficence it is figuratiue then doth he giue for instance to this rule these words of our Sauiour Except yee eate the flesh of the sonne of man and drink his blood yee haue no life in you These wordes sayeth hee seeme to command some crime and wicked deed therefore they are figuratiue Many other passages of Fathers J might cite but I feare to be too tedious neither neede J to insist much on Fathers seeing the very Canon of the Masse doth ouerthrow transubstantiation For after the wordes of consecration the Priest offering Iesus Christ to God prayeth after this māner Supra quae propitio ac sereno vultu respic●re digneris sicuti accepta babere dignatus es munera pueri tui iusti Abell On which things may it please thee to look with a good and fauourable countenance and to accept of them as thou did accept of the presents of Abell thy righteous seruant Any man may easily perceiue that if there were nothing there but Christ as they affirme the Priest durst neuer take vpon him to be a intercessour betwixt the Father and the sonne as though the son had lost the fauour of his Father for whose only sake wee all are receaued in fauour And since J haue now made mention of the Masse J can not conceale what secreete reluctation was euer in my minde euen when J was most bewitcht with the inchauntments of Poperie against their propitiatory sacrifice dayly offered vp in the Masse which so flatly contradicts the words of Scripture With an offering hath he reconciled Heb. 10. 14. Vers 10. for euer them that are sanctified And to exclude reiteration the Scripture sayeth We are sanctified by the offering of the body of Iesus Christ once made And most clearly As it is appoynted for euery man once to die c. Neither Heb. 9 27. 28. will the distinction of a bloody and vnbloody sacrifice satisfie this passage seeing that the Apostle showes that as a man dieth but once so Christ is offered but once How ridiculous a thing should it bee for one to say that a man can die but once a bloody death but hee can die oftner an vnbloody death and if this distinction of theirs can not hold in the death of man neither can it in the offering of the Lord Jesus Seeing the Scripture precisly compareth them in number that they are both but once Yea in ●●presse wordes of that same chapter the Scripture excluds this distinction while it sayth Without shedding Ver 22. of blood there is no remission of sins If then the Masse bee an vnbloody sacrifice by it there is no remission of sins And lest this should be eluded by the typicall sacrifices of old the Apostle speakes in the present time c. And this much concerning their Masse which was the second part whereof I promised to speake CHAP. 12. Of Merites FOllowes here the third part whereof J promised to speak which contains some of their common absurdities and first of Merites for the mixture of our works and the workes of Christ Iesus is vntolerable and more incompatible than the mixture of wine and water for to make vp the blood of their Sauiour in the Masse how can wee haue good workes before wee bee made good by regeneration seeing an euill tree can not bring foorth good fruite Yea they are gone so farre on in this mixture that they exclude Christs merites altogether from the formall cause of our iustification and only makes Christs righteousnesse a helpe whereby we our selues may fully formally bee iustified before God Si quis dixerit homines iustificarivel sola imputatione iustitiae Canone 10 11 sessione 6 Concilii Trident. Christi vel sola peccatorum remissione exclusa gratia charitate quae in cordibus eorum per spiritum sanctum diffundatur atque illis inhaereat aut etiam gratiam qua iustificamur esse tantum fauorem Dei anathema sit If any man say that wee are formally iustified by the righteousnesse of Christ let him bee accursed c. Neither doth their doctrine stay heere but proceeds to works of supererogation whereby they put God in their debt and enrich the Pope by laying of these works of supererogation in his store-house to bee sold out at his pleasure for moneyes Since these works can be applyed to men for their satisfaction which they haue not wrought wherfore may not the merits of Christ Jesus be applyed to vs to our iustification