Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	father_n	holy_a	son_n	6,458	5	6.0598	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14406	Actes of conference in religion, holden at Paris, betweene two papist doctours of Sorbone, and two godlie ministers of the Church. Dravven out of French into English, by Geffraie Fenton; Actes de la dispute & conference tenue à Paris. English.	Fenton, Geoffrey, Sir, 1539?-1608.; Vigor, Simon, d. 1575.; Sainctes, Claude de, 1525-1591.; Du Rosier, Hugues Sureau.; L'Espine, Jean de, ca. 1506-1597.	1571 (1571)	STC 24726.5; ESTC S112583	180,168	252

in fortifying and confirming the faith on their partes or to draw vs and our side from our erroure as they pretende for there is no greate néede as nowe to dispute of Saintes of Purgatorie of Pilgrimages and other like pointes in regarde of the which the moste parte of the worlds at this day is setteled and cleared so that as well the Doctoures as we oughte principally to insist vppon the two pointes and to laboure with them to make them cleare and intelligible to euery one and not to vse sophistries and cauillations to darken them and so entertaine the simple in their ignorance which is the whole indeuor of the doctors who hauing set spéeche mater lay aside our Articles proponed to them in their last Aunswers in order and good Methode and put out confusedly certaine question 's gathered of their schole diuinitie as to wrappe vs more and more in that matter resisting heerein as they haue alwayes hitherto that which they haue so many times protested which is to examine the confession of the reformed Churches of the which notwithstanding they haue not handled one only point in all the conference wherby as they haue so stil they do declare euidently their distrust to be able to fight againste a truthe so cleare and apparant as is that which is proponed in the saide Confession An Answere to the Preface of the Doctoures Questions THe Doctoures in their Preface and afore they propone their Questions call the Supper which is celebrated in the reformed Churches a banket prophane and polluted wherin without either shame or feare they firste blaspheme Iesus Christe which hath instituted it and is the Originall Author and then condemne the Apostles of impietie which haue celebrate and taughte it with all the Auncient Churche folowing and obseruing whilest shée dwelte in purenesse the forme and manner which the Euangelists and Apostles had taught left by their writings But we would gladly require those our maisters to note particularely wherein we may violate the institution ordinance of Iesus Christ and leaue his example and the Apostles in the celebration of the supper For when we goe about to celebrate it we assemble first all the churche as Christ did his Apostles and disciples where after confession of sinnes made publikely to be vnderstande in the name of all we pronounce a Sermon to the people wherin according to the grace facultie which God hath giuen vs we declare the causes occasions purpose vse points and effects of the holy supper the rather to raise vp the hearts of the people to consider the incomprehensible charitie which the father hathe shewed to his Churche seeing in hir fauor and to saue hir he spared not his propre sonne but cōmitted him to a cruel death accompanied with a cursse to the ende that euery one reuoluing in his minde so great a grace mercy might not onely be warmed kindled in Gods loue but also abhorring the vnthankfulnesse rebellions faultes sinnes which he hathe committed against his maiestie might with grudge and displeasure against them go thorow himself betweene the armes of his sonne stretched vpon the crosse to the end to abolish them wholly and generally and so with faith penance to prepare himself worthily to come to the table of the Lord receiue the benefits which are there administred this sermon being don the minister directing his face to the people recites with a loud voice the institution ordinance of the supper with a bréefe and distincte declaration of the same he then denounceth to all suche as be not sufficiently instructed and catechised that that is no place to present themselues to and likewise to suche as be Excommunicate or attainted of any sinnes and slaunderous crimes for the which they haue not satisfied to the Church to abstain as not to pollute the Lords table After all which he goeth to the table where hauing taken bread he giues thankes to God breakes and distributes it to the people that are assembled and so after presentes the cuppe to all suche as communicate the which being done he yeldes thankes to God and geues leaue to the people And thus folowing in all respectes the Example and rule giuen by Iesus Christe we can not imagine whereuppon the Doctoures can grounde their saying and sentence of the supper as to call it a feast prophane and polluted nether can wee gather what it is that they eyther coulde or wold reprehend in all our action vnlesse peraduenture they woulde chalenge taxe vs bicause we haue no Albes stoles fannes crosses holy water banners iackets lightes incense belles and singing in an vnknowne tongue musike organes holy linnen altares and clarkes to answere cum spiritu tuo or peraduenture because wée haue no direct words to the bread and wine which are without eares as the inchanters haue nor crosse and signes nor leuation of the breade and wine to the ende to make them be worshipped and lastly bicause wee vse not such like toyes inuented by men and drawne partly from the Iewishe and partly from the Pagane order in the obseruation of which things we should make great conscience as being but Idolatries and superstitions by the which the purenesse and integritie of christian religion is wholly spoiled and corrupte An Answere to the questions proponed by the Doctoures touching the Supper TO Aunswere the first question we say that the sacrament considered in his perfection consistes in three things whereof the one is the Elemente which Ireneus calles an earthly thing an other the thing signified named by the same Author a celestiall thing the third is the woord by the which the earthly thing is deputed or assigned to signifie the heauenly thing and to assure suche of the exhibition of the same as with faith present themselues to receiue it To Aunswere the second Question we say that the ordinance of God contained in his word and declared by his minister according to his commaundement is the woord necessary with the Element to constitute the Sacrament and not only the secrete and base pronunciation of certaine woordes not vnderstanded addressed to the Elementes nor any vertue that lies hid in them For Answer to the third Article we say that by the woord aforesaide the signes are changed not touching the nature or in respecte of the substance but only in regard of the vse and that only during the Action in the which they serue Touching the .iiij. question we Answere that the breade and wine which were common before the Action of the supper be consecrated in the supper that is deputed by the word aforesaide and ordinance of God declared by the minister to a holy and sacred vse which is to represent and exhibite the things signified by them This Aunswere to the fourth satisfieth also the fifth question To the sixth question we Aunswer that in the supper the faithfull doe not onley receiue the giftes and graces of Iesus Christe as

conference to the ende it dissolue afore this matter be cleared In which respect to conclude and resolue in all the conference we are determined with Gods grace to set downe in writing no lesse briefly than as clearly as we can all that which God hath taught vs and we learned by his word of these matters as wel to satisfie our duty to God and his honor our obedience to the Lorde of Neuers and the Lady of Buyllon as also to content in the end and edifye the church A conclusion and resolution of the pointes aswell of the supper as of the Masse contayning that which the Ministers beleue and teach therof in their churches by the woord of God. THe ende soueraigne felicitie of men is to be knit with God dwel in him for that it is the onely meane by which their desires may be contented and satisfied and their harts and mindes fully deliuered from the hard and cruell seruitude of sinne and al other passions lustes feares distrusts which oppresse thē the same being the occasion that S. Paule placed perfect blessednesse and euerlasting rest of the happy in that the God is in them all things But bicause mē are naturally corrupt and vicious and of the contrary God is pure and holy in all perfection the difficulty is how to chuse the meane by which they may approche vnto him seing there is no societie betwene light and darknes nor any cōmunion betwene iustice and iniquity This meane cannot be found in them bicause that of them selues they are altogether inable and incapable to be raysed from the miserie and malediction whereunto they are falne headlong in such sorte as being blynde of vnderstanding they cannot knowe what is good for them and muche lesse séeke for it being frowarde and of hardened heartes And therfore it is necessary to forsake and come out of themselues and searche the meane aforesaid in Iesus Christ who was giuen vnto them of the father to be their iustice wysedome sanctification redemption way lyfe and truth Onely there restes now to know how they may be vnited and conioyned with him The Apostle teacheth vs it is done by faith by which Iesus Christ dwelleth in our heartes and restes in vs so that he and we are made all one as he is one wyth his father There be two principall causes of this fayth the one is outward and the other inwarde The inwarde is the holy spirite which is called a spirite of faith bicause he is the author thereof and hath created and produced it in the hearts of men inclining and disposing them to receiue in all obedience the worde and promise of God preached vnto them by the faithfull Executors and Ministers of the same whiche word is the externall cause of faith And as this faith increaseth and riseth by degrées so doth also the vnitie wée haue with Iesus Christ and by this meane with God vntyll as S. Paule saith that we concurre and méete all together in the vnitie of the faith and knowledge of the sonne of God in perfect man in the maner of a perfect stature of Christ This encrease of faith comes by the operation and vertue of the holy spirite which was the originall and first author of it And then after by the continuance of the worde purely preached and pronounced And lastly by the lawfull vse of the Sacramentes prouided as seales for the certaintye and confirmation of the fayth and assurance which we haue of the sayde coniunction with God by Iesus Christ together with participation of all the benefites grauntes giftes graces and blessinges which are purchased for vs by his fauour as remission of synnes our regeneration and mortification of the flesh with his concupiscence For the better signification of which thinges and to assure vs of the exhibition and vse of the same Baptisme was ordayned of God to the ende that in the water sprinkled vpon our bodies and in the promise of God added therewith we may behold as wyth our eyes the inuisible grace which God doth to vs to wash vs and make vs cleane of our spirituall ordures and so to sanctifie vs and make vs new creatures as also to assure vs continuallye of the eternall lyfe and make vs encrease in the hope we haue by our participatiō of the flesh of Iesus Christ crucified for our redemption and of his bloud shed for the remission of our synnes The bread and wyne are distributed to vs in the supper by the ordinance of Iesus Christ But as we acknowledge an vnitie and sacramentall coniunction betwene the exterior signe and the thing signified by it so we saye of the other side that betwene them both there is such a distinction that the one ought not to be confused with the other neither the spirituall thing so tyed to the corporall which representes it that either the one without the other cannot be receiued or by necessity they both bée alwayes indeuidablye knyt together Whereof it followeth that such are in errour who hold that in the supper the bread is transnatured into the substāce of the body of Iesus Christ And likewise those that say it is there knit and vnited corporally so that who soeuer receiues takes those signes be he faithfull or infidel takes and receiues immediately the thing signified by them Which errour wyth the moste part of others crept in vpon this matter hath proceeded in that men haue not well comprehended what it is to eate the body and drinke the bloud of Iesus Christ which ought not to be vnderstand as a maner that corporal meates are taken eaten but onely of a spirituall fashion as is declared in the sixt of S. Iohn which consistes in that that Iesus Christ dwelles in vs and we in him the same being done by the faith we haue in him As S. Augustine teacheth in his .25 treatise vpon S. Iohn saying why doest thou prepare thy belly and thy teeth beleue and thou hast eaten it Likewise in his third booke of Christian doctrine chap. 16. as followeth whē Iesus Christ saith if you eate not the flesh of the sonne of man and drinke his bloud you shall not haue lyfe in you It seemes he commaundes to commit a great crime so that it is a figure by the which we ought not vnderstand other thing but that we must communicate with the passion of the Lord and kepe in memorie that his flesh was crucified and wounded for vs. Then the eating of the flesh and body of Iesus Christ is no other thyng than a straight coniunction and vnitie wée haue with hym which is wrought by the fayth we repose in his promises euen as by the mutuall promises made and receiued betwene a man and his wyfe the mariage concludes and is established betwene them wherein albeit being so knit they happen by any occasion to be seperate and farre of one from the other touching their bodies yet are they