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	justify_v	righteousness_n	6,227	5	8.2608	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07423	The masse displayed. VVritten in French by Mr Iohn Bede, advocate to the Parliament of Paris, and now translated into English; Messe en françois exposée. English	Bédé de la Gormandière, Jean.; Chaloner, Edward, 1590 or 91-1625, attributed name.	1619 (1619)	STC 1781; ESTC S101392	100,322	152

sinnes doe merit death Heare what S. Augustine saith Aug cont Peligium l. 5. and you shall see that Purgatory purgeth but the purse First saith he the Catholike faith beleeueth that there is the kingdome of heauen secondly that there is hell in the which every Apostata and stranger to the faith of Christ shall suffer torments as for a third place wee neither seeke for it neither doe we finde it mentioned in the Scriptures Cyp. cont Don. l. 4. ep 4. And S. Cyprian When one departeth from hence he shall find no place for repentance or satisfaction here is life either lost or kept In breefe wee beleeue this faithfull testimony Blessed are the dead which dy in the Lord from henceforth yea saith the spirit that they may rest from their labours Apoc. 14.13 their works doe follow them Likewise I even I am he that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes Againe Es 43.13 Psal 32.2 Aug. de verbis dom Ser. 37. blessed is the man vnto whom the Lord imputeth not iniquitie Lastly S. Augustine concludeth with vs Christ taking vpon him the punishment and not the fault hath washed away the fault and the punishment Afterwards he continues with his hands disioynd and stretched forth To them O Lord and to all those which doe rest in Christ wee pray thee to giue a place of refreshing of light and peace through the same Christ our Lord Amen Ipsis Domine omnibus in Christo quiescentibus locum refrigerij lucis pacis vt indulgeas deprecamur per eundem Christum Dominum nostrum Amen Then the Priest beats his breast to represent the Publican and thumps it something harder then before and then pronounceth the rest softly And to vs sinners thy servants which hope in the multitude of thy mercies vouchsafe to giue some part and societie with thine holy Apostles Martyres Iohn Stephen Matthias Barnabas Ignatius Alexandrinus Marcellinus Peter Felicity Perpetuall Agatha Lucia Agnes Cecilia Anastasia all the Saints into whose number we beseech thee to receaue vs not as a valuer of our merits but of our pardoning through Christ thy son our Lord. Here you must note that Amen may not bee said Nobis quoque peccatoribus famulis tuis de multitudine miserationum tuarum sperātibus partem aliquam societatem donare digneris cum tuis sanctis Apostolis Martyribus cum Iohanne Stephano Matthia Barnaba Ignatio Alexandrino Marcellino Petro Felicitate Perpetua Agatha Lucia Agnete Cicilia Anastasia omnibus sanctis tuis intra quorum nos consortium non aestimator meriti sed veniae quaesumus largiter admitte per Christum filium tuum Dominum nostrum Let vs consider how the spirit of lying is contrary to it selfe all the doctrine of the Masse is founded vpon the merits of Saints of the Priests and such like and yet by an oversight they haue inserted one word which destroyeth all their merits and establisheth Gods mercy Can. quia corpus gl v. meruisti de consecr dist 2. For the Glosse of that Canon which alleageth S. Augustine saith Mercy supposeth not merit for to giue for merit sake is iustice not mercy We ought therefore to acknowledge our misery not by hypocrisie as when we couer it with the name of humilitie but in truth as the Publican did without building vpon the workes of the Pharisee for before one can establish a merit he must ascend foure degrees first hee must giue that which is his owne secondly hee must doe that which hee is not bound or obliged to doe Thirdly the gift must be equivalent and fourthly it must profit him to whom it is giuen As for the first Philip. 2.13 what can we giue to God which wee haue not receiued of him and therefore S. Augustine saith that When God giues vs our reward he crowneth in vs his own gifts and not our merits As for the second when we haue fulfilled all the law yet haue we done but that which wee ought to doe and therefore according to that of our Saviour We are but vnprofitable servants Psal 32. Rom. 4.6 and that of David and S. Paul the felicitie of a man consisteth in this that God approueth of a iustice without workes In the third place what proportion is there betweene our workes eternall life that they should be able to merit it considering that even martyrdome it selfe Rom 8.18 Aug. de praes sanctitate and the afflictions of this present time are not worthy of the glory which shall be shewed vnto vs. Wherefore S. Augustine saith that the grace of God is none at all if it be giuen for merits Id. psal 31. If thou wouldst estrange thy selfe from grace make boast of thy merits Whatsoeuer thou imputest to merits detracteth from grace And as for the fourth what can wee giue to God that can profit him who finds no content but in himselfe to whom the whole world appertaineth and all that therein is Psal 50. Iob. 4. 18. who hath found no stedfastnes in his seruants and layd folly vpon his Angells Iob. 4.18 Neither do those passages any thing auaile which are produced to conuince this doctrine for we must distinguish of the iustice which the faithfull haue alleaged to God must consider that they spake not of any absolute justice such as might merite with God but onely of iustice in comparison of their enemies as an ounce may bee said to bee weighty in regard of a graine though it be but light when it is compared to a pound Wherefore in respect of God wee haue no merits as it is said Psal 143.2 Enter not into iudgement with thy seruant O Lord for in thy sight shall no liuing man hee excepts not the Iesuites be iustified And the Apostle makes a general Maxime Rom. 3.27 Wee conclude therefore that a man is iustified by faith without the workes of the Law But speaking of the iustice of his cause against his aduersary Saul Dauid saith Giue sentence with me O Lord according to my righteousnes Psal 7.8 and according to the innocency that is in me and in the like manner he said to Saul Let the Lord reward euery man according to his righteousnesse and faithfulnesse To bee briefe when the Lord hath respect to our workes it is not for their worth and their dignity for they are but as filthy cloutes Esay 64.6 But he hath respect to his couenant ex pacto agitur non autem ex merito and to the condition which he hath put in his contract which notwithstanding wee cannot perfectly accomplish As when the husbandman gaue to him whom he had hired at the last houre as much as to those which sustained the heate of the day Let vs imitate the Publican in this confession and flye such Pharisaicall pride as is now renewed by the Iesuites Then followeth the great battery of the whole Canon

27 When in the Church the bread and the wine are brought forth being antitypes of the body and blood of him those which partake of the visible bread doe eate his body and his blood spiritually And that which the Priest saith after he hath taken the Eucharist shewes that there is no transubstantiation for after the consecration he saith quod ore sumpsimus c de munere temporali fiat c also the prose sub diuersis speciebus signis tantum non rebus latent res eximiae the Sacraments are termed signes not things Chrys ad Caesar mon. And S. Chrysostome saith that the bread is called by the name of our Lord although the nature of bread doe yet continue The same said Pope Gelasius writing 1000 yeares after our Sauiour Gelas contra Eutich Car. lib. de diuin eff pag. 85. Tertull. lib 4. cont Marcion Chrys 1. Cor. c. 10. Amb. de iis qui init myst c. 9. Can. ante benedict dist 2. de consec Dionys de eccles Hierarch c 3. Aug. in Psal 3. Aug. contra Adim manich c. 12. and Charlemaine writing to Alcuinus his Master hath these wordes In supping with his disciples hee brake the the bread and gaue it vnto them and likewise the cup as figures of his body and blood And Tertullian Christ hauing taken the bread and distributed it to his disciples he made it his body in saying this is my body that is to say the figure of my body And Chrysostome What is that which the bread signifieth the body of Christ And Ambrose Before the blessing of those heau'nly words another kinde was named but after the consecration the body of Christ is signified And Saint Denis By the venerable signes of the Sacrament Iesus Christ is signified and receiued And S. Augustine saith that he eateth Christ which eateth him within and not without which eateth him in his heart and not he which feedeth on him with his teeth In his 26 tract vpon Saint Iohn The patience of Iesus Christ was admirable in that he admitted Iudas to the banquet in the which he instituted and gaue to his disciples the figure of his body and of his blood The Lord made no difficulty to say this is my body when he gaue them the figure of his body and his blood And in the canon taken out of Saint Hierome vpon the Epistle to the Ephesians it is said that the body of Iesus Christ is two wayes vnderstood the first carnally when it is said that it is crucified Euseb de vita const lib 10. c. 3 Maldonat Iesuit in Ioh. c. 6 v. 55. the other spiritually when is is called bread So are the Sacraments called by Eusebius secret Symboles of the passion of our Sauiour Againe he calls his flesh true food and blood true drinke because it doth truly nourish our soules and giues vnto them life euerlasting As in the 32 verse he calls himselfe true bread yet certainely not of nature for if one regard nature he is not true and proper bread but onely in respect of the effect because hee truely doth doe that which bread vseth to doe And Saint Augustine The Apostle saith Aug. ad Bonifac epist 23. wee are buried with Christ through Baptisme into his death hee saith not that wee signifie his burying but hee saith absolutely that we are buried Wherefore hee called not the Sacrament of so great a thing otherwise then by the name of the thing it selfe And the same puts downe this rule Aug. quaest super Leuit. 67. the thing which signifieth hath beene vsed to bee called by the name of that which it signifieth as it is written the seuen eares of corne are seuen yeares hee saith not that they signifie seuen yeares so likewise the seuen kine are seuen yeares and many others From thence it commeth that it was said the rocke was Christ for it is not saide the rocke signifieth Christ but as if it had beene that which it was not in substance but in signification Now that which hath brought in this errour is that they thinke that faith cannot produce any reall effect Heb. 11. and neuerthelesse wee haue the Scriptures full of contrary examples by faith Enoch was translated that hee should not see death through faith Sara conceiued by faith the Israelites passed through the red sea by faith the walles of Iericho fell downe And as for corporall manners of speaking attribubuted to the soule as when it is said that faith eateth and drinketh they enforce not any communication of the proprieties of the body any more then when it is said that the soule heareth and seeth although it haue neither eares nor eyes The effects therefore of the spirit are reall and true although the meanes and causes be spirituall for otherwise the Angels which killed the first borne in Egypt and defeated the Army of Senacherib because they had not bodies could not haue done that reall execution whereas indeede it was so much the more reall by how much the instrument was the more agile and disburdned of that corporall Masse which is an impediment to our actions Obiections There remaine now the Obiections whereof the first is that vnder the Ghospell all figures cease Where wee must distinguish of figures for sometimes they are taken for Rhetoricall figures and manners of speech which they call Tropes and those cease not for the Ghospell is full of them as for example Iesus is called the Lambe the Hedge the way by a Metaphore and euen in this place the cuppe is taken for the wine by a Metonomie Sometimes figures are taken for the ceremonies of the Law which prefigured Christ and his sacrifice These indeed cease in the reformed Churches but not in the Romane For if wee may beleeue Biell Titleman and others there were neuer more figures vnder the olde Law then are now vnder the new See the significations of the Altar the kissing of it the right hand and the left the turnings of the Priest the signes and a thousand significations and inuentions which wee know notwithstanding to haue ceased Wee answere therefore that figures doe not cease in the former signification but the later The second obiection is taken from the omnipotency of God who is able to make a body to be every where to bee invisible and existe without its accidents To this wee must answer that by this argument Mahumet and his abominations may be maintained for God is able to doe any thing But before we imploy this omnipotency we ought to examine if such be his will and then wee may boldly conclude that hee can doe it for the proposition is not convertible God can doe all that he will Aug. Euchirid c. 96. and God will doe all that hee can This is taught vs by S. Augustine God is not called omnipotent for any other reason then for that hee is able to doe all that which he is willing to doe and that the effect of his