Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	impute_v	righteousness_n	2,775	5	8.3326	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00748	The epiphanie of the church gathered out of the Holy Scriptures, declaring and plainly shevving, both the church that cannot but erre, and also the church that cannot erre : vvith so evident notes and manifest signes of either of them, that no man reading it, needeth be in doubt which he should beleue / written by R.P. in the yeare of our Lord God 1550 ; and now published in this yeare 1590 for the benefite of all such as desire the trueth concerning the church.	Finch, Richard, minister of East Ham.	1590 (1590)	STC 10877.5; ESTC S4676	36,955	52

the vvay vvhich leadeth into life and fevv there be that finde it Note diligently these wordes of the trueth He sheweth heere two gates two wayes and the end of either of them The Strait gate Narrow way and life The Wide gate Broad way and destruction The wide gate openeth into the broad way and leadeth into destruction that is death desperation and hell The strait gate openeth into the narrow way which leadeth into life ioy and eternall felicity Many do enter in at the wide gate walke the vroad way whose end is damnation remedilesse for it is written of Antichrist He openeth his desire wide open as the hel and is as vnsatiable as death all heathen gathereth he vnto him and heapeth vnto him all people But few doe enter the strait gate because few do finde it for who so findeth the gate he is in the way In this gate whosoeuer standeth in a wauering looking backeward is neither in the way nor in the gate No man that putteth his hands to the plough looketh backe is apt to the kingdome of God To stagger therefore in this matter and to looke backe is to be therewith both out of the gate and the way He that is in the gate is in the way and sure of life for the gate way and life be so vnite in one that it cannot be but he that is in them is in possession of the other and he that is out of them looseth the other The gate is nothing else but an opening or dore into the way of life Christ is the dore Christ is the way and Christ is the life which sayth I am the dore by me if any man enter in he shalbe sare And againe I am the vvay the trueth and the life no man commeth to the father but by me Also S. Iohn saith God hath giuen vnto vs eternall life and this life is in his sonne he that hath the sonne hath life and he that hath not the sonne of God hath not life Thus its Christ the gate way and life But who be they that do enter this gate Forsooth the prophet sheweth saying This is the gate of the Lord the righteous shall enter into it The righteous O Lorde who be righteous Christ onely is righteous wee all are sinners For If wee say wee haue no sinne we deceiue our selues and there is no trueth in vs If wee acknowledge our sinnes hee is faythfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse These thinges I doe write sayth Iohn vnto you that you sinne not And if anie man sinne we haue an aduocate with the father Iesus Christ the righteous and he it is that obtaineth grace for our sinnes Loe here is our righteousnesse by this aduocate and for this aduocates sake so manie as pertaine vnto fayth be reckoned and called righteous Of the which righteousnes it is written The righteous shall liue by his owne faith and if he withdraw himselfe my soule shall haue no pleasure in him It is not we saith Paul that withdrawe our selues vnto damnation but we pertain vnto faith to the winning of the soule For by fayth the soule winneth the righteousnes that is in Christ Iesu our Lord if he withdraw not himselfe that is if he neither for loue of the worlde nor feare of tormentes forsake not the trueth receiued nor denie it before men Which trueth saith He that denieth me before men shal be denied before the Angels of God Also He that endureth to the end shal be saued Therefore so manie as pertaine vnto faith must holde faith slicke vnto Christ stand fast and walke in the trueth and then they shalbe happie and their sinnes shall not be imputed vnto them as witnesseth the prophet saying Blessed is hee vvhose vnrighteousnesse is forgiuen and vvhose sinne is couered Blessed is the man vnto vvhome the Lord imputeth no sinne and in vvhose spirite there is no guile But who is the cause that sume is not imputed to the faithfull Not our righteousnesse but the righteousnes of Iesus Christ Which of God is made vnto vs wisedome and righteousnesse and sanctifiyng and redemption Who hath indeede for vs fulfilled all righteousnesse wherewith wee be indewed through faith according to the word of God that saith The righteousnesse of God commeth by the faith of Iesus Christ vnto all and vpon all them that beleue on him And therefore we hold that a man is iustified by faith To be iustified by faith is to be made by faith sure of Christes righteousnesse our iustification For he y t beleeueth in him that iustifieth the vngodly is his faith counted for righteousnes For this cause is Iesus Christ called Emauel which by interpretation is as much to say as God vvith vs or whole ours This is the gate this is the way this is life The holy Ghost openeth the gate for he is the porter and sayth is the gifte of God Faith findeth the gate fayth entreth and faith setteth hold on life By faith Noah found and entred this gate which saued him from drowning Into this gate entred Abraham when hee forsooke his countrie nanation and fathers house and obeyed Gods worde This gate found Lot whereby hee escaped burning Moyses Aaron Iosue and diuers of the faithful Iewes found this gate therby were sure of their saluation Philip had found this gate when he said vnto Nathaniel We haue found him of vvhome Moyses in the lavv and the prophetes did vvrite Iesus of Nazareth Whereby it appeareth y t the fathers in the olde law before the incarnatiō of Christ found Christ this gate way and life For Nathaniel sound this gate by faith before he sawe Christ with his corporall eyes els had not hee bene a verie Israelite without guile Of whome Christ said Behold a right Israelite in vvhom is no guile Nathaniel knowledged this gate when he said vnto Christ Maister thou art the sonne of God Thou art the king of Israel Peter also and the other of the Apostles confessed the same when they said Thou art Christ the sonne of the liuing God All euen so manie as our sauiour prayed for found and shall finde this gate which be but a verie fewe in comparison of them that finde it not They be as wee might say but an handfull to the world By the which name they be also called that enter the wide gate and walke the broad way Christ the sonne of God saying and praying vnto the father Father I pray not for the vvorld but for them vvhich thou hast giuen me for they are thine and all mine are thine and thine are mine and I am glorif●ed in them And Neuerthelesse I pray not for them alone but for them also vvhich shall beleeue on me thorovv their preaching that they all may be one as thou father art in me and I

The Epiphanie of the Church GATHERED OVT OF THE HOLY Scriptures declaring and plainly shevving both the Church that cannot but erre and also the Church that cannot erre VVITH SO EVIDENT NOTES and manifest signes of either of them that no man reading it needeth be in doubt which he should beleue Written by R. P. in the yeare of our Lord God 1550. And now published in this yeare 1590. for the benefite of all such as desire the trueth concerning the church LONDON Printed by Roger Ward dvvelling at the signe of the P●●sse in the Little Old-baily 1590. VNTO THE REVEREND FATHER in God and honourable Lord Nicholas Ridley bishop of London his humble Richard Phinch the vnworthie minister to the small congregation of ●astham wisheth grace peace and health with increase of godlinesse in Iesu the onely health and peace-maker c. AFter I perceiued very reuerend father that your good trauell amongest vs had not so good successe as the vnfaithfull superfluous doinges of other sometimes doe obtaine I not onely mused with my selfe what should be the cause but also studied with my whole indeuour to do that lay in me though not able to helpe good affaires forward yet at the least not to hinder them For certaine ouerthwart persons pretēding to cleaue earnestly vnto the faith of the church when in very deed they do nothing els but sticke vnto their owne wils in folowing euill custome coueted diuers wayes to obscure the praise of your diligent labor Being moued thereto partly because you examined thē by the scriptures and partly for that you gaue in your visitation iniunctions to take away the principall monuments of superstitions euen the altars of the popish masse Ah God helpe to be tried by the Gospel vvas a strange matter vnto them that were occupied onely in their pye portuase and ordinalles but more strange vnto them that were woont to heare of nothing at visitations but of paying of mony and most strange vnto them that were neuer examined before not so much as whether they beleeued in God or no. This vnwont maner strangenesse made your godly indeuors of some not to be so thankfully receiued albeit of the honest most thankfully taken as they woorthely deserued of all insomuch that for my part I hearkened for nothing but for some congratulation of my brethren toward you and the people looked for reformation of enormities for the open punishment of great crime and for the plaine setting forth of Gods word preaching of the same after your visitation But as I haue heard nothing of the one honest persons excepted so do the people vvait stil for the other Wherfore to speake simply I thinke God recompenseth the omission of the one vvith the losse of the other for praise hath beene vvont to follovv vertue as the shadovv doth the body Furthermore that noble king of famous memory no lesse prudent then godly minded king Henry the 8. put forth vnto vs in the yere of our Lord 1536 a booke of articles vvherein the signification of certaine ceremonies vvhich before vvere done he pl●●●…ly declared sensing kneeling offering to images vvorshiping of the same vvere forbid and also the name of purgitory vvas cleane taken avvay But hovv thankefully those things vvere then of some receiued their setting forth teaching of the same plainly shevved I do vvell remember that many vvere as loth then to forgoe theyr purgatory as they be novv vnvvilling to take dovvne their altars the monuments of the same that it was as strange a thing to say on Ashvvednesday Memento homo c. in English notvvithstanding the said booke of articles vvilling the same as it is novv to be examined in the Nevv testament by a godly bishop In the same yere also came forth godly iniunctions commanding parents and gouernours to teach their youth the Lords prayer the Articles of the faith the cōmandements of almighty God in English vvhich themselues had not learned therfore the curats vvere charged to recite one clause or article one day another on another day of the same vntill the vvhole vvere learned This yere likevvise by the authority of the same iniunctions the Bible Gods booke vvas set vp in the quiere to be read both in Latine and English vvhich thither vvas so vvell vvelcome so much regarded and so diligently studied that he had good leaue to depart from thence into the body of the church For in the yeare of our Lord God 1538. the magistrates were faine to renew the same iniunctions and speake more plainely who commanded the said Gods booke to bee set vp in some conuenient place in the Church and no man to be discouraged from reading of the same in English They charged all curates againe to teach the Lordes praier the articles of the faith and the commandementes of God and that they shoulde examine euerie person comming to auriculer confession in the same and heare them say the Lordes praier the articles c. particularly And also make or cause to be made one sermon euerie quarter in euerie one of their cures O Lord God what an eye sore torment of minde was this vnto them that were obstinate and wayward but what a sweete comforte to the simple that were willing to disburden their conscience If god had then as he hath now sent vs some godly learned Bishops that vvoulde haue taken paines to visite their cures and to haue examined howe these matters had gone forward they should haue perceaued many a false cast to haue bin plaied vnder the couerlet in the shifting houses And some simple folke woulde haue saide that their ghostles fathers had giuen them counsell to stick vnto their old primer and to beware of the newe and specially of the testament Diuers proclamations about this time were also set forth concerning Gods matters but alas they were so vnwillingly handled and so vnthankfully receaued that God had almost taken his word from vs againe At the length about the yeare of our Lord God 1544. the suffrages were put forth in english which likewise were so wel welcome to some that the kings maiestie then was constrained to write vnto certaine prelates concerning the same whome he aduertised not to be so slacke in putting the said praiers in practise as they were inserting forth his former articles iniunctions Thus God hath wrought among vs by a little and a litle to bring vs to knowledge that at the lēgth vve might willingly embrace his holy word Againe forsomuch as of late Gods booke was in some places almost forgot in some places runne out of the church into the chancel to hide himselfe amongest the popish bookes and of some so safely laid vp that a man might wright vpon him with his finger Ecce nunc in puluere dormio Therefore almightie God moued the heart of our moste naturall liege Lord and dearely beloued mayden king to lift vp the same Gods booke once again out of the dust Who

contrarie both to the kinges maiesties statutes and iniunctions and also contrary vnto his maiesties proclaimation made the xxvii day of December in the first yeare of his moste gratious raigne Wherein the name of masse is plainly forbidden if y e same proclaimation be truly constured notwithstanding in y e booke of cōmon praier his maiestie somewhat yet beareth with the weake learning of the multitude which commonly calleth the Lords supper by the name of masse after their olde woont which thing me thinketh should giue no man occasion to sticke stiffely to euill custome In a statute made the fourth day of Nouember of the same first yeare of his maiesties raigne and in the xiiii Chapter the offering of the sacrament for the dead which is there called masses satisfactory to be done for them is plainly condemned as a vaine thing tending to the derogation of Christes death Also by his maiesties iniunctions chap. 28. the altar of the same sacrifice for the dead is taken away for so much as it is a monument of the superstition of the popish masse So that for anie thing I can perceaue they that so fayne would holde vp their altars against them that goe about to put them downe both by law and order meane none other thing but to maintain a monument of superstition and idolatrie in spight both of the kinges lawes and iniunctions To the ende I meane to allure the people the more to their monie sacrifice and to make them beleeue the better in the God that they doe make vppon their altar or altar-stone Without the which they I wote can make no God Ah where was this their God before the altar and altar-stone was made This may well be that God vnto whome they thinke to doe good seruice in breaking of wedlock and rayling against marriage but sure I am that this is not that God that made both heauen and earth and all thinges in them because the altar and the altar-stone be some thinges Albeit least perhappes they should thinke that I would onely answere them with scoffes though theyr shamelesse obstinacie deserueth none other I will rehearse a few wordes out of Gods booke to stoppe their mouthes withall And when they haue answered and truely confuted them I will forsake Gods booke and the christian faith as truely as I haue forsaken them and all their iugling castes In the 7. Chapter to the Hebrues it is written The Lord sware and will not repent Thou art a priest for euer after the order of Melchisedech And for that cause was Iesus a stablisher of a better testament These words doe proue that Iesus Christ our euerlasting Priest and mediatour hath stablished a better testament then the testament of the olde law The priestes in the olde law offered vp sacrifice first for their owne sinnes and then for the sinnes of the people But whereon did they offer their sacrifice verily Vpon an altar Iesus Christ vnto whome God the father sware Thou art a priest for euer c. Offered vp himselfe once by hys own bloud suffering death for our sinnes and with that his owne oblation hee hath made perfect for euer them that are sanctified This is the better testament that Iesus Christ hath stablished for vs not by often offering of himself by the hands of sinners for then must hee haue often suffered since the world began But as it is appoynted vnto all men that they should once die and then commeth the iudgement euen so was Christ once offered For as touching that he died he died once saith Paul to take away the sinnes of manie By these Scriptures wee may conclude that Iesus Christ offering himselfe by death vppon the crosse once for our redemption made a full perfite and sufficient sacrifice oblation and satisfaction for the sinnes of all them that beleue in him And that this oblation was done vppon the crosse and not vpon anie altar witnesse Math. 27. Marke 15 Luke 23. Iohn 19. and Peter in the second of his first Epistle saying Christ suffered for vs leauing vs an example that we should follow his steppes which did no sinne neither was there guile foūd in his mouth which when he was reuiled reuiled not againe when he suffered he threatned not but committeth the vengeance to him that iudgeth righteously Which his owne selfe bare our sinnes in his body on the tree that wee being deliuered from sinne should liue vnto righteousnesse Howbeit he onely saith Esay chap. 53. Hath taken on him our infirmities and borne our paines hee was wounded for our offences and smitten for our wickednesse for the chastisement of our peace was layd vpon him with his stripes wee are healed What is it to be healed with his stripes but that by his death and resurrection he hath obtained for vs righteousnesse euen forgiuenesse of our sinnes euen forgiuenesse of our sinnes according to the sayinges of the Apostle Peter that by him all that beleeue are iustified from all thinges And vnto him giue all the prophetes witnesse that thorow his name whosoeuer beleeueth in him shall receaue remission of sinnes This is the couenant that is betweene God vs now euen that we beleeue in his sonne Iesus Christ to haue remission of sinnes in his name thorowe hys death and resurrection This article hath the holy ghost so surely graued in our heartes and written in our minds that wee cannot but say We beleue the remission of sinnes Which also is surely grounded vppon Gods holy word that sayth This is the testament that I will make vnto them after those daies saith the Lord I will put my lawes in their hearts and in their mindes will I write them and their sinnes and iniquities will I remember no more And where remission of these things is there is no more offering for sin So long as the sacrifice and offering for sinnes tooke not away sinnes neither brought perfect remission of sins there remained in the Church of God altars and continuall sacrifice or oblation for sinnes But when Christ had once offered himselfe vppon the crosse by death and by that his one oblation once offered had obtained remissiō of sinnes and finished all things that was due for man to pay saying It is finished giuing vp the Ghost thorough the which eternall spirite hee gaue himselfe to God without spot in a sweet sauour Then was finished according to his owne saying a perfect sacrifice for sinne and all things due for the same And also all sacrifice and oblations for sinnes totally ended as it is aforesaid Where remission of sinnes and iniquities is there is no more offering for sinne if no offering for sinnes then no altar to offer vpon Therefore either let them prooue Gods word to be false that saith Where remission of c. the Holy ghost a liar that promised to write the same in