Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	faith_n	holy_a	1,533	5	5.3032	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34612	The history of Popish transubstantiation to which is premised and opposed, the Catholick doctrin of Holy Scripture, the ancient fathers and the Reformed churches, about the sacred elements, and presence of Christ in the blessed sacrament of the eucharist / written nineteen years ago in Latine, by the Right Reverend Father in God, John, late Lord Bishop of Durham, and allowed by him to be published a little before his death, at the earnest request of his friends.; Historia transubstantiationis papalis. English	Cosin, John, 1594-1672.	1676 (1676)	Wing C6359; ESTC R2241	82,193	184

is natural to corporal things or that wherein his own body subsists in heaven but according to the manner of Existence proper to Spirits whole and entire in each part of the Host And though by himself he be neither seen toucht nor moved yet in respect of the Species or accidents joyned with him he may be said to be seen toucht and moved And so the accidents being moved the body of Christ is truly moved accidentally as the Soul truly changeth place with the Body so that we truly and properly say that the body of Christ is removed lifted up and set down put on the Patent or on the Altar and carried from hand to mouth and from the mouth to the stomach as Berengarius was forced to acknowledge in the Roman Council under Pope Nicholas that the Body of Christ was sensually toucht by the hands and broken and chewed by the teeth of the Priest But all this and much more to the same effect was never delivered to us either by holy Scripture or the ancient Fathers And if Souls or Spirits could be present as here Bellarmine teacheth yet it would be absurd to say that bodies could be so likewise it being inconsistent with their nature 2. Indeed Bellarmine confesseth with St. Bernard That Christ in the Sacrament is not given to us carnally but spiritually and would to God he had rested here and not outgone the holy Scriptures and the Doctrine of the Fathers For endeavouring with Pope Innocent III. and the Council of Trent to determine the manner of the presence and Manducation of Christs body with more nicety than was fitting he thereby foolishly overthrew all that he had wisely said before denied what he had affirmed and opposed his own Opinion His fear was lest his Adversaries should apply that word spiritually not so much to express the manner of presence as to exclude the very substance of the Body and Bloud of Christ therefore saith he upon that account it is not safe to use too muc● that of St. Bernard The body of Christ is not Corporally in the Sacrament without adding presently the above-mentioned explanation How much do we comply with humane pride and curiosity which would seem to understand all things Where is the danger And what doth he fear as long as all they that believe the Gospel own the true nature the real and substantial presence of the body of Christ in the Sacrament using that Explication of St. Bernard concerning the manner which he himself for the too great evidence of truth durst not but admit And why doth he own that the manner is spiritual not carnal and then require a carnal presence as to the manner it self As for us we all openly profess with St. Bernard that the presence of the body of Christ in the Sacrament is spiritual and therefore true and real and with the same Bernard and all the Ancients we deny that the Body of Christ is carnally either present or given The thing we willingly admit but humbly and religiously forbear to enquire into the manner 3. We believe a Presence and Union of Christ with our soul and body which we know not how to call better than Sacramental that is effected by eating that while we eat and drink the consecrated Bread and Wine we eat and drink therewithal the Body and Bloud of Christ not in a corporal manner but some other way incomprehensible known only to God which we call spiritual for if with St. Bernard and the Fathers a man goes no further we do not find fault with a general explication of the manner but with the presumption and self-conceitedness of those who boldly and curiously inquire what is a spiritual presence as presuming that they can understand the manner of acting of Gods holy Spirit We contrariwise confess with the Fathers that this manner of presence is unaccountable and past finding out not to be searcht and pried into by Reason but believed by Faith And if it seems impossible that the flesh of Christ should descend and come to be our food through so great a distance we must remember how much the power of the holy Spirit exceeds our sense and our apprehensions and how absurd it would be to undertake to measure his Immensity by our weakness and narrow capacity and so make our Faith to conceive and believe what our Reason cannot comprehend 4. Yet our Faith doth not cause or make that Presence but apprehends it as most truly and really effected by the word of Christ And the Faith whereby we are said to eat the flesh of Christ is not that only whereby we believe that he died for our sins for this Faith is required and supposed to precede the Sacramental Manducation but more properly that whereby we believe those words of Christ This is my Body which was St. Austins meaning when he said Why dost thou prepare thy stomach and thy teeth Believe and thou hast eaten For in this Mystical eating by the wonderful power of the Holy Ghost we do invisibly receive the substance of Christs Body and Bloud as much as if we should eat and drink both visibly 5. The result of all this is That the Body and Bloud of Christ are Sacramentally united to the Bread and Wine so that Christ is truly given to the Faithful and yet is not to be here considered with sense or worldly reason but by Faith resting on the words of the Gospel Now it is said that the Body and Bloud of Christ are joyned to the Bread and Wine because that in the celebration of the holy Eucharist the Flesh is given together with the Bread and the Bloud together with the Wine All that remains is That we should with faith and humility admire this high and sacred Mystery which our tongue cannot sufficiently explain nor our heart conceive CHAP. IV. 1. Of the change of the Bread and Wine into the Body and Bloud of Christ which the Papists call Transubstantiation 2. Of Gods Omnipotency 3. Of the Accidents of the Bread 4. The Sacramental Union of the thing signified with the sign 5 and 6. The question is stated Negatively and Affirmatively 7. The definition of the Council of Trent The Bull of Pope Pius IV. and the form of the Oath by him appointed The Decretal of Innocent III. The Assertions of the Jesuits 8. Transubstantiation a very monstrous thing 1. IT is an Article of faith in the Church of Rome that in the Blessed Eucharist the substance of the Bread and Wine is reduced to nothing and that in its place succeeds the Body and Bloud of Christ as we shall see more at large § 6 and 7. The Protestants are much of another mind and yet none of them denies altogether but that there is a conversion of the Bread into the Body and consequently of the Wine into the Bloud of Christ For they know and acknowledge that in the Sacrament by vertue of the words and blessing of Christ