Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	justification_n	law_n	work_n	3,179	5	6.5237	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B12273	The harmonie of the lawe and the gospel Wherin is plainly shewed, that howsoeuer they differ in time and some other circumstances, yet in substance they are one & the same. And by waie of application, the pretended antiquitie of Poperie is discouered, and found to be a meere nouelty: deliuered in a sermon at Pauls-crosse, the 9. of Aug. 1607. by George Cresvvell, minister of Gods word.	Creswell, George.	1607 (1607)	STC 6038; ESTC S117450	22,951	66

auncient seeing it hath not alwaies beene in the Church neither hath it beene instituted and receiued at one time but being brought in by little and little was augmented with newe additions dayly So to that to the Masse neither lesse nor more hath happened then to a pilgrimes scrippe or to an old cloake of a begger that beggeth from doore to doore vpon such a Cloake the elder that it is the more patches doe they set vpon it so that in time nothing is seene but heere a little peece there another of the cloath whereof it was first made And this clothe is so vsed so wasted so discoloured and so without being that it no way appeareth to be that which it was In this cloake are not seene but patches of cloth corrupt and rotten very ill placed and worse sowed together so that it causeth loathing to those that haue bin delicately brought vp Such another cloake is the Popish Masse The cloath whereof it was made was the Supper of the Lord which men not celebrating according to the institution of Christ waxed olde lost it colour being nothing worth Then commeth one and casteth a peece vnto it afterwarde comes another and casteth vnto it c. So that now it is not the Supper of the Lord but the masse of the Pope now it is not the robe of an honourable man but the cloak of a shamelesse begger In conclusion their Masse is their Helen for whom they trouble the whole world What wee haue spoken of all the aforesaid popish trumperies the like may also bee saide of the Inuocation of Saints Inuocation of Saints which they can prooue by no testimonie nor example of the scripture For by the scripture wee are taught to inuocate one God through the onely Mediator Christ Iesus neither hath any one of the Saints either of the olde or newe Testament being aliue prayed vnto any of the Saints in heauē Now the Leyturgie which Durandus makes to be twofolde to wit the maior the minor is also confessed to be instituted by men the one by Mamertus vnder the raigne of Zeno in the yeare of Christ foure hundred foure-score and ten the other by Gregorie the great in the yeare of Christ fiue hundred fourescore and tenne The hymne of Salue regina was made by Hermannus Contractus and Gregorie the ninth commaunded it to bee sung to the prayse of the Virgin at certaine houres of the day in the yeare of Christ 1241. The verie same may bee spoken of the whole worshippe of the Saints which how great soeuer it is yet it is nothing but onely the inuention of superstitious men But if wee should come vnto other points of their popish religion as of monkish orders choyse of meates single life of their Priests fire of Purgatorie prayer for the dead satisfactions popish pardons and multitudes of such matters it would then appeare that they were all the inuentions of man and had their beginning when the pure doctrine of the trueth was for the most part extinguished by the corruptions traditions of men In conclusion then if the lawe which was 400 and 30 yeares after the promise was not able to disannull the couenant that was confirmed before of God in respect of Christ to make the promise of none effect much lesse the Popes supremacie the worshipping of Images the sacrifice of the Masse the inuocatiō of Saints or any popish superstition whatsoeuer shall be able to corrupt abrogate or disannull it but that the promise should bee performed to the seede of Abraham that is to the faithfull in all ages That then which wee our selues must hold concerning faith onely iustifying the sole sauiour Christ Iesus is all grounded vpon the eternall couenant of God which in the beginning was made with our first parents Secondly renued with Abraham Thirdly set forth by the Prophets Fourthly confirmed and fulfilled in the death of the Sonne And lastly divulged by the ministrie of the Apostles through the whole world This faith was kept by all those that pleased and serued God before the comming of Christ in the flesh the martyrs sealing the same with their bloud Who thē cā deny but that the Papists doe wickedly shamefully slāder vs who tax vs with nouelty because they would vnder a lying title of antiquitie thrust vpon the common sort their popish superstitions which indeed are newe and altogether vnknowen vnto Antiquitie But it is more then time for vs to come to our Apostle who being about to confirme that which before hee had spoken sayth for if the enheritance be of the law it is no more by promise but God gaue the inheritāce to Abrahā by promise In which words the Apostle opposeth the law the promise one against another as things cōtrarie and diuided which cannot stand tother in the cause and action of our Iustification For the lawe requireth workes saying Qui fecerit ista praecepta viuet in eis Lev. 18. 5 hee that shall doe these commaundements shall liue in them but the promise requires that wee should beleeue neither is it apprehended by any other meanes then by faith Therefore as merite and grace cannot stand together no more can the lawe and the promise To sette forth the sense of the words we wil frame this argument If wee deserue the inheritance of life by the workes of the lawe then it is not obtained freely nor by faith onely But God gaue the inheritance vnto Abraham by promise Therefore this inheritance comes vnto vs not by merite but by the free promise of God The Apostle cōfirmes this argument by the word of giuing whereby is vnderstood a free gift and euerie gift excludes all merit of euery worke whatsoeuer on our part Againe the Apostle fitly vseth the example of Abraham because hee did not sustaine a priuate but a publike person in whom God was willing to propose to the whole world an example of all that were to bee saued together with an assured common meanes of saluation to all the elect The Apostle handling this example in the Romanes after the same saith thus Rom. 4. 23. 24 Now it was not writtē for him onely that it was imputed to him for righteousnesse but also for vs to whom it shal be imputed for righteousnes which beleeue in him that raysed vp Iesus our Lord from the dead which was the very cause that those promises that were made vnto Abraham are extended vnto the seede of Abraham that is vnto all the posteritie of Gods children For vnlesse it were so there would bee no profit of that sacred and holy historie But at this instant the Apostle doth thus strongly vrge this example of Abraham that he might presse and beate to the ground the hautinesse of the confidence of the Iewes who whereas they boasted themselues to bee the children of Abraham yet would they not enter into the inheritaunce promised by the faith that Abraham did The Apostle therefore teacheth