Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	know_v	mount_n	17	3	10.0039	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19150	Epphata to F.T., or, The defence of the Right Reuerend Father in God, the Lord Bishop of Elie, Lord High-Almoner and Priuie Counsellour to the Kings Most Excellent Maiestie concerning his answer to Cardinall Bellarmines apologie, against the slaunderous cauills of a namelesse adioyner, entitling his booke in euery page of it, A discouerie of many fowle absurdities, falsities, lyes, &c. : wherein these things cheifely are discussed, (besides many other incident), 1. The popes false primacie, clayming by Peter, 2. Invocation of saints, with worship of creatures, and faith in them, 3. The supremacie of kings both in temporall and ecclesiasticall matters and causes, ouer all states and persons, &c. within their realmes and dominions / by Dr. Collins ...	Collins, Samuel, 1576-1651.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Apologia.	1617 (1617)	STC 5561; ESTC S297	540,970	628

copies The rather because the Cardinall alleadging the same place in his controuersies de Rom. Pontif. lib. 1. c. 25. cries out by parenthesis as if he had cause to triumph Ecce nomen capitis Calvino inauditum behold the name of Head which Calvin neuer heard of And the Gentleman by the way as offended with our mens ambitious forwardnesse forsooth calls it taking vpon them to print the Greeke Fathers You take too much vpon you Moses and Aaron said they of old or as Dauids brethren We know thy pride For our defence would not be taken although we should say with Dauid Was there not a cause Belike they should haue tarried till F. T. would haue giuen the onset the signall to the battell as no man among the Persians might shoote the deare till the King had begun But how if the man be so modest that we should haue staied God knowes how long to our no small disaduantage ere he had presumed to venture vpon the worke Shall it notwithstanding be called arrogance or precipitation in our men or taking vpon them Crasse pudet me tui ô stultos Cottas c. I am sorie for Eton Colledge and my honourable and worthy friend Sr Henrie Savile that he vsed no more aduise afore his setting forth of Chrysostome but rashly so precipitated into a worke not for his mowing without the Popes leaue But this complaint comes all too late nowe And no force Yet the Latine translatour found them there as it is most probable you say in the auncient Greeke copies Why not you rather foisted them into his translation or what if he were false and partial to your side as you said euen now the Grecians were to theirs and so put them in where he found them not Shall we not therefore be iudged by the authenticall Greeke copies And yet alas poore Grecians well may I pitie them vpon whome as gardeners set rue by roses for these to purge all their venomous qualities vpon the other to whome such noysomnes is but naturall so now as if they serued for nothing else other mens faults and scapes must be deriued And shall that be called Chrysostome in the trying of the question betweene the King and the Cardinall which is no where to be seene now but in the Translatour of Chrysostome But the last excells Though it be not extant totidem verbis in the place quoted by the Cardinall yet in effect and substance it is to be found you say both in that Homilie and else-where Who euer heard such paltring as this The words must be brought and when they are not to be found the sense must serue So a man may say that the deposition of Kings and worse too is authorised by the Apostle Hebr. 7. 7. not that he speakes a word to that purpose but minor à maiori benedicitur this prooues the superioritie of Priests to Kings in a Iesuits construction and therefore interficitur or deturbatur and what not Is this to giue vs the sēse for the words the spirit for the letter quoth you or do you so maintaine godlines in the power of it Tit. 1 And yet supoose this were right where is the sense or the substance that you talke of If in other places of Chrysostome why are not those places quoted at the first why doe you choose to dwell vpon a counterfeit one Are you not ashamed to runne gadding thus vp and downe first from words to sense then from one place to another to make your lamps to shine with borrowed oile beg'd rather nay stolne apparantly after the thrones are set and the Iudge is come On the other side how direct is the Bishop in his proceedings how square as I may say and exact euerie way Hath hee not satisfied the Cardinall to the very last farthing and paied the score which he brought to conuince the King withall His MAIESTIE calls for the Fathers of such a compasse to disprooue him And you see howe they are brought not onely speaking by an interpretor and not the faithfullest neither whereas there should be no compromitting at all in so serious a canvase but no tinker in his kettleworke was euer more fowly foyled then he in avouching the Cardinals quotations Lysanders two skins to patch the one the other so he his words with senses nay one text with another is the most naturall representation of his dodging here In so much as if I should not answer a word more in the behalfe of the Bishop yet you see how he hath performed as much as he vndertooke namely to maintain the kings challēge against the Cardinal about the iudgement of the Fathers within such a space and this fellow cannot refute him without such shamefull shifts as lay him open to more disgrace Yet to two places I will say somewhat for the other are not worth the while § 6. Out of the Homily aforesaid Peter was a diamond Ieremy a brasen pillar or an iron wall And which meant Chrysost for the stronger of the two or did he meane to magnify one aboue the other at all yet you should speake to their authoritie and let their constancie alone Their vertue is one thing their place another howsoeuer how confound them Vnlesse you thinke that because with you place goes for vertue witnesse Hildebrande in Dictatis therefore with them vertue may inferre place too which is nothing so But let vs heare the rest Ieremy was set ouer one nation Peter ouer the whole world And what is this but the difference of the old testament and the new the field and the garden fons signatus Cant. 4. and fons patens or reclusus Zach. 13. the breaking downe of the partition-wall Eph. 2. the rending of the vaile c. I hope euery minister in the new testament not Peter onely hath not the land of Palaestine which might be Ieremies limitation but the latitude of the whole world to deale with Yea it is your owne doctrine c. 2. numb 50. and 52. that as farre as the Church reaches which at this day reaches through out the whole world the office and function of euery minister may extend But the Apostles specially betweene whome and Peter herein there was no ods whatsoeuer difference there might be in their prouinces as they parted them among themselues Yea but Peter might haue chosen Matthias Apostle without communicating with the rest for which you quote Chrysostome hom 3. in Acta Quid annon licebat ipsi eligere Licebat quidem maximè c. And againe in the same place Quàm est feruidus quàm agnoscit creditum à Christo gregem Might not he chuse yea verily he might Then How feruent is he how doth he acknowledge the slocke of Christ committed to his charge No doubt he regards the flocke of Christ in speaking first in the congregation about the choice of an Apostle which much concerned the Church at that time not to be destitute of a pastor

offer vs the most woodden com-patchment in such tediousnesse of repetitions that euer I hit on § 3. Now there resteth onely one point to be handled say you which is of farre different qualitie from the former And that is as you explane your selfe shortly after of such places in the Bishops booke as hee ouerthroweth his owne cause by and fortifieth yours euen more then euer Mr. Barlowe did A prettie imagination shall we see how trow First because he acknowledges that Christ is to be adored in cum Sacramento in and with the Sacrament Why not sith wheresoeuer he is he is to be adored and we denie him not to be in the Sacrament howsoeuer you slaunder vs though wee define not the manner but leaue that to him who both can and will verifie his promise though we be neither conscious nor concurrent I may say vnto you here as Dionysius to Sopater Epist 6. Non si quid non rubrum est proptereà candidum nec si quis non est equus is homo sit necesse est Euerie thing is not white that is not redde neither if we denie a thing to be a horse do we therefore straight conclude that it is a man The Bishop grants that Christ is to be worshipped and that he is to be worshipped in the Sacrament which he infallibly accompanieth and effectually assisteth Ergò with you he is a Pontifician and maintaineth your cause and betrayeth his owne No such thing gentle Sir To make him yours more goes to it then so Especially these two Corporall presence and Transubstantiation or conuersion These are the two maine badges or rather buttresses of your Cyclops neither of which is be found in the Bishops writing and God knowes is farre off from his beleefe Howbeit thinke you not that Christ is so to be worshipped in the Sacrament or with the Sacrament by our doctrine as the Father with the Sonne and the Sonne with the Father or each of them in the other where each partakes alike worship with the other but as if I should say that the King is to be worshipped whether naked or in his cloathes whether bare-headed or with his crowne diademe on so Christ is to be worshipped in the Sacrament and with the Sacrament euery where no doubt but more specially there where so incomparable a benefit exhibited to our eyes and presented to our hands iustly challengeth the greatest zeale that may be § 4. Though againe when we say that Christ is in the Sacrament because we would not be mistaken we say not that he is there after a corporall manner nay that your own Captaine and Cardinall disclaimeth Corporaliter esse Christum in Sacramento but we say not so much as that his flesh is there or his bodie there at all not onely after a bodily or fleshly manner Christus saith S. Leo quadragesimo post resurrectionem die coram discipulis eleuatus in coelum corporalis praesentiae modum fecit c. Christ made a period of his bodily presence beeing lifted vp into heauen before the face of his Disciples the fortieth day after his resurrection And S. Austen out of those words Matth. 26. Non semper habebitis me vobiscum with other like in S. Iohn chap. 12. resolues it plainely that secundum carnem non semper according to the flesh he is not alwayes with vs. Tract 109. in Ioh. It were not hard to produce diuers more to the same purpose Yea Si esset in terra non esset sacerdos Heb. 8. If Christ were on the earth he could be no Priest So as you destroy his Priesthood while you stand for such presence to commend your Sacrifice I say therefore neither bodily nor in bodie at all For though the flesh and the deitie of our Sauiour Christ neuer were separated nor neuer may be since the first instant of his sacred conception if you attend the knot of personall vnion yet the Godhead is spread through diuerse places and spaces which the bodie and flesh approacheth not in any distance Vnles you wil be so wood now as to adde brutish Vbiquitisme to your barbarous Cyclopisme So as Christ may be in the Sacrament and there adored yet his bodie be neither there or not after bodily manner at least but howsoeuer it be there not transformed nor transubstantiated out of the bread as your conceit is And thus therefore there is not paries or maceries onely but murus still or valtum betweene yours and the reuerend Bishops assertion The profoundnesse of this mysterie leads vs to wade thus softly and suspensiuely knowing that Gods wayes are in many waters and his footsteps vnknowne his pathes vnsearchable Wee can scarce discerne the print of his chariot-wheeles as he rides along before our eyes onely wee heare a noyse in the tops of the mulberrie trees as Dauid did sometime 2. Sam. 5. 24. The bones of the Passeouer must be burnt with fire saith S. Chrysostome and S. Theophylact that is Diuine mysteries not ripped vp nor ransacked but adored and couered by deuout respect And with good Mr. Hooker we conclude our enquiries about the Sacrament of the Lords Supper with this modest Epiphonema O my God thou art true O my soule thou art happie sollicitous for no more § 5. I had thought I had beene at an ende of this intricate question or neere an ende when I was crossed in my conceits by the author of the Manna Whose intents as I cannot but praise for auouching the honour and expressing the fruit of this diuine mysterie so what weight there is in his remonstrances for their Transubstantiation that one sentence of his may shew which he quotes out of S. Cyrill of Hierusalem Catechesi 4. Mystagogica and he is content to seeme to put such affiance in as in that shippe to venture all his ware which the wise forbid For which cause also he hath not onely singled it out from the rest but set it in the front of his following Discourse while he inserts it into his Epistle to his most Excellent MAIESTIE as the motiue most of might in all his Mount of Testimonies so he calls them belike mons caseatus according well with coelum mellifluum or nubes escatilis as Tertullian describes it Well what saies S. Cyrill I will translate it out of the Latine as the Author renders it though the Latine be not so exact with the Greeke in all points Knowing this and beleeuing it for certaine that this bread which we see is not bread although the tast discernes it to be bread but that it is the bodie of Christ And the wine which we see although it seeme to be wine to our sense of tast yet is not wine but the blood of Christ This S. Cyrill In all which wordes of Transubstantiation not a word or conuersion any And yet this sentence must carrie the world by the iudgement of our Author speaking from the clowdes and