Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	blood_n	body_n	wine_n	1,436	5	7.7621	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01556	Ane breif gathering of the halie signes, sacrifices and sacramentis institutit of God sen the creation of the warlde. And of the trew originall of the sacrifice of the messe. Translatit out of Frenche into Scottis be ane faithful brother; Sommaire recueil des signes sacrez. English.	Stewart, William, d. 1569.; Bèze, Théodore de, 1519-1605, attributed name.	1565 (1565)	STC 11684; ESTC S117946	77,193	93

subtil transmutatioun transubstanciatioū of Iesus Christ into a rok or material craig Gif ye halie Apostil testifies yat we are ye bodie of Iesus Christ is it to infer 1. Cor. 12. yat we are vanissit away and are na mair men bot transubstanciatit into ane accident without substāce I forese weil o Mesmongers indurit yat ȝe will obiect all yir placis afore allegit in ye quhilk yis tearme Est is found not to make mentioun of ye sacramentis quhilk are far mair exactlie to be obseruit forsamekil as yai are halie mysteries ordenit of God ye quhilk is trew And alswa not onelie yis word Est is found in ye halie Scripturis heir before declarit bot quhan it is spokin of ye halie sacramentis first ordenit of God to his pepil of Israell is it not writtin yat circumcisioun is ye cōuenant and contract of God Gen. 17. In ye vther sacrament of ye communion of ye Paschal Lamb is it not said yat ye Lamb is ye Passouer yat is to say a passing by Exod. 12.13 Is it to infer a Magik of transubstanciatioun wil ȝe not confesse ô Mesmonging transubstanciatouris yat in yir placis of yehalie Scripture speaking of ye halie sacramētis yis tearme Est can not be vther wise interpre●it bot to signifie and yat ye circumcisioun was ye signe and marke of ye conuenant and confederacie contractit be God with Abraham Gen. 17. the Paschall Lamb was alswa the halie signe of the Passouer for remembrance of the deliuerance fra Egipt The Ark of conuenant for anuther Sacrament of ye quhilk it is writtin Nomb. 10. Psal 68.94 Math. 21. Ioh. 2. that it is ye veritie and power of the Lord is it to say that it was transubstanciatit into the maiestie of God It behuifis it behuifis with discretioū to interprete ye halie Scripture and in humilitie without sophistrie and without Magik to vnderstand hailsumlie ye trew interpretatioun of the tearmis and not abyde swa gretlie in ye letter ye quhilk slais bot to resaif ye word of God in ye Spirit yat quickins Gif yan ye Ark consecratit is namit ye Lord and callit God because yat in it he exercisit his power and declarit his Oracils and mysteries to draw be ane outward signe ye pepill of Israel to remember yaim self of God to feir him and obay him gif Iesus Christ hes alswa said yat he is ye bread cume downe fra heuin ye bread yat quickins yat ye bread brokin is his bodie that the wine is his blude yat ye cup is ye new Testament be ye outward signes of bread and of wine to cause vs vnderstand our life and fude of saluatioun to depend of ane onelie Iesus Christ and yat be his death blude sched we haif assurance of eternall life euin as ye bread and ye wine are for ye bodelie nurisment and yat it was his wil and he ordenit yir halie signes to serue vs as sacramentis for approbatioun and confirmatioun of our faith is yis ane occasioun to haif playit ye Caphernitis or Nicodemits for to inquire or dout of ye power of God how is it possibill to eat ye bodie and drink ye blude of Iesus Christ how is it possibil to be regenerat and borne again Seing that ye promis be the word hes bene gifin to vs quhy haif ȝe ô Mesmongers imaginit ane carnal transubstantiacioun mistraisting ye vncōprehensibil power of God sould it not haif suffisit ȝow to beleif simplie ye bodie and ye blude of Iesus Christ to be reallie and sacramentallie offerit vnto vs to communicat of it for our fude for to gif vs life eternall be ye bread and ye wine consecratit with geuing of thankis ye bread being trewlie his bodie and ye wine his blude quhilk it behuifis to resaif worthelie be faith and in puritie of consciens as halie signes and markis of ye heuinlie bage without inquiring ouer subtillie of ye meanis vthers yan ye interpretatioū of Iesus Christ yat ye flesche profitis not bot ye Spirit quickins and yat his wordis are Spirit and life Sould we doute yat God hes not ye power be ye signes of bread and of wine consecratit to make vs communicat with ye bodie and blude of Iesus Christ albeit yat ye bread abidis still bread and ye wine remanis wine Gif it war not a sacrament bot sould be callit ane miracil as quhan Iesus Christ turnit ye water into wine he vsit yen a miracil of transubstantiacioun changing ye water into wine Io● ● Bot he ordenit not yairof a sacrament as he did of ye communion of his bodie and blude be ye halie figuris of bread wine ▪ was it not as easie to God to cause change ye wine into blude or ye bread into flesche as to moises and Aaron to change ye water of ye riuer into blude Exod. 4.7.8 to proue ye hardnes of Pharo or quhan ye cludis war turnit into ye flesche of Quaillis Exod. 16. yat ranit downe apon ye pepil of Israell Neueryeles God hes not ordenit yir miracils to serue as ordinare sacramentis bot wald accommodat him self to our infirmitie in geuing vs halie signes not transubstanciatit yat are not vaine or fantastik bot are outwarde signes yat we may se tuiche eat and taist abiding in yair substance and neueryeles representis sacramentallie yat quhilk is comprehendit and signifiit be yaim quhairin consistis our approbatioun of faith to schaw furth be ye wark of ye sacrament yat we are of ye nomber of ye regenerat and nurissit be ye halie sacramentis of Baptisme and of ye Supper Gif it be permittit to vse comparisouns Comparisoū of ye twa halie sacramēts of ye twa halie sacramentis of Baptisme and of ye Supper albeit yat yair be difference betwene regeneratioun ye quhilk is not reiteratit for it suffisis to be anis borne and regeneratit bot ye nurisment is oft reiteratit according to ye ordour of nature and vthers differencis larglie aneuch discriuit be ye halie Apostils and Ministers of ye word of God Notyeles ye same end ye same God the same Iesus christ is representit alsweil in Baptisme as in ye Supper be ye blude of Iesus Christ we are regeneratit and be ye same blude nurissit be ye blude of Iesus Christ we are renewit impit and graftit and be ye same blude are intertenit Tit. 3. and preseruit fra hunger and thrist for euer mair Ioh. 3.6 Be ye blude of Iesus Christ we are spoilȝit of ye auld corruptit skinn Rom. 11. and cled with his bodie quhairof alswa we haif fude and life eternall Ioh. 6. Galat. 3. Ephes 4. Be ye blude of Iesus Christ we haif accesse and entrie to ye Kingdome of heuin and be ye same blude we haif fruitioun of ye said Kingdome To yis purpose the halie Apostil testifies vs all to haif bene Baptisit be ye

ye Confessioun and yat without ye Confiteor ye Sacrifice could not be weil celebratit Than Damase or Pontian Bischoppis of Rome cā not gif yaim self any m●ir ye glorie to haif first institutit ye Confiteor to ye Messe Preist For mair nor a thousand ȝeiris before yaim it had bene forgit be ye Antike Romain Idolaters And ȝit hes bene continewit vnto yis present that the Preistis celebrating ye Messell Sacrificis pronuncis or quhispers a Confiteor in langage not vnderstandit be yaim nor be ye standers by dressing yair prayers and requestis to Gods and Goddessis to hie Saintis and sche Saintis in place to reuerence honour pray and worschip ye trew onelie and Michtie God Creatour of all gude Cap. ● And neueryeles ye Alcoran of Titelman interpretis ye Confiteor of ye Messe Preist to figurat ye Confessioun of Christ for ye sinnis of ye pepil 5. Part of ye Messe Turnings sworlingis Hae sunt vertigines in sacris a Numa institutae dex eram ad of eulum fer●e et se in orbem cirm●ergere After ye quhisperit Confiteor to obserue ye Religioū and cerimonies of Pompilius ye Mesmōging Preist sould ga about and againe about turne and returne alangis ye Alter lifting vp his handis yan taking yaim downe with prayers and meditatiouns towardis ye east For Numa ye Magicien had ane opinion of grete halinesse in yir rinnings about turnings and conuersiouns of ye bodie of ye Preist This is as it may be coniecturit ye occasioun yat yai haif addit to ye entres of ye Messe Blond lib. 1. de Rom. triumph Macrob in Saturn yis sang pleasant aneuch quhā ye Preist beginnis to mak his turningis sworlingis about I wil enter sayis he to ye Alter of God yat reioyses my ȝouthead Hes he not iust cause to be glaid Entrie of ye Messe seing ye buirdclaith laide ye tabil dressit ye Banquet preparit ye Musick of ye Organis and vthers instrumentis to resound ye odouris and incensingis ye Chalice full of wine ye collatioun maid readie and the offering brod or ye offraud to fil his purse Plin. lib. 2● Are not all yir meanis to reioise ye ȝouthead of ye Preist entring to ye Alter to sing Messe to turne and danse after ye maner prescriuit to him be Numa Pompilius ye Magicien And not onelie ye Romainis bot alswa all vther Idolaters in celebrating yair sacrificis vsit to turne returne lifting ye richt hand vnto ye mouth yan turnit about all ye bodie quhilks conuersiouns and turnings war reputit halie Titelman in his Alcoran reheirsis yat ye Mesmonging Preist in playing his ●●erie conceatis alāgis ye Alter makis seuin reuerencis or salutatiouns to yaim yat standis by at ye sacrifice to ye end to chaise away ye seuin deidlie sinnis be ye seuin fald grace of ye halie Gaist Bot in doing ye seuin reuerencis in his Messell ●●nse he sould turne him to yaim yat standis by reseruit before ye Preface and kispax quhan he is stoppit in ye breaking of his round hoste to make it transubstanciat into ane accident without substance The merie conceatis sworlingis conuersiounis and murgiouns being endit be ye Messe Preist 6. Part of ye Messe Soūd of Organis Numa ordenit ye sound of Organis Alm●nie Quhissils and violis to sing Hymnis sangis and Canticils to ye honour of the Godis to quhais Name ye Messell sacrifice was celebratit This parte of ye Messe was decorit with diuerse sangis be monie Bischoppis of Rome sume as Flamman Antiphonies Collectis Graduels Traictis and Diodorus institutit Antiphonies be Thelesphorus ye Collectis be Leon or gelasus ye Graduels be Gregore or Gelase ye Traictis be Gothgere Abat of Sandal sequencies quhilks are diuerse sangis of Musick Hymnorum plures species erant hypingos Dianae Apollini paean prosoedia Dionisio dithirābus Cer●riiulus Vener● erotichꝰ Praeter quos fuere prosoediō hyporchema stasimon Alex. b alex lib. 4. cap. ●● to serue as apparrellingis and decoratiouns to ye Messel sacrifice Bot gif ye Commētaries of ye auld Bischoppis of Rome institutit be Numa war recouerit men micht discouer ouer grete diuersitie of Sangis Ballats Hymnis Canticils and Odis dedicatit and consecratit to diuerse Godis and Goddessis euin as ye diuersitie is growin of diuerse sangis of Musick be ye diuersitie of Messell Sacrificis ordenit to diuerse Godis and Goddessis hie Saintis sche Saintis For euin as ye auld Idolaters did celebrate yair Sacrificis to diuerse Godis and Goddessis the Mesmongers alswa haif continewit to celebrate yair Messis to diuerse hie Saintis Diuerse Messis sche Saintis sume to ye Name of our Ladie vthers of Saint Sebastien vthers of ye halie Gaist vthers of Requiem vntil yai pat distinctioun betwene ye drie Messis ●rie Messis and the vthers common in quhilks is maid browes steipit in wine in sick sort yat yair is ingenerit ane infinitnes of Messel Sacrificis to diuerse hie Saintis sche Saintis quhairin are sung diuerse Canticils and Sequencies Are not yir horribil and abhominabil corruptiouns of ye halie Sacrament of ye Supper of Iesus Christ yairof to haif maid ane Idolatrie after ye maner of ye auld Sacrificis institutit be ye Magicien Numa Quhairfore ye Bischop Vitellien sould not glorifie him self to haif decorit ye sacrifice of ye Messe with the sound of Organis for mair yā twelf hundrith ȝeiris before him yis institutioun had bene practisit be ye Magicien Numa Bot to disgise yis Babilonical Sacrifice ye Messalian Alcoranistis haif interpretit ye diuersitie of yair sangis of Musick be a Pithagoricall Philosophie for ye Collectis yat is to say ye Oraisons cloutit vp yai haif commandit yat yai soulde be sung in od nomber to wit thie fiue or seuin thre to figurate ye trin●tie fiue to represent ye fiue woundis of Christ seuin to figurat ye seuin wordis of Christ pronuncit on ye Crosse or ye seuin giftis of ye halie Gaist Mairouer for subtiller Pithagoricall Theologie ye Mesmonger sould not passe ye nomber of seuin be ye ordinance of Pape Innocent thrid of yat Name The sophist Biel in his Alcoran of ye interpretatioun of ye Messe eikis yat ye nomber of Collectis be equal to ye nomber of ye secretis yat is to say prayers of ye Mesmonger quhisperit secreitlie to ye end yat yai be not in contempt to ye pepil After ye Collect ye s●ng of Graduel sc●arper and grauer is ye figure of ye Confessioun of ye Publicans quhan yai hard ye preaching of Saint Iohn ye Baptist Alwayis ye sang of ye Graduel is not said in ye Messel Sacrificis fra Pasche to ye Feast of witsonday to figurat ye stait of ye blissit warld to cume Besidis ye sound of Organis and sang of Musick the ancient Romaine Idolaters 7. Part of ye Messe

mysteries and secreitis of heuin Gif be ȝowr Magik ye round hoste consecratit was transubstantiatit in ye trew and reall bodie of Iesus Christ ye bread being na mair bread bot ye trew bodie how haif ȝe tane yis bauldnes to brisse break in pecis ye bodie of Iesus Christ according to ye inuentioun of Sergius second of yat Name ȝour predecessour Bischop of Rome Are ȝe not far mair detestabil hangmē nor ȝowr predecessouris ye lieutenāts of ye Kirk of Rome yat crucifiit Iesus Christ Ioh. ●9 Exod. 12. Nomb. 9. neueryeles without onie brissing or breking in pecis his bodie as it had bene propheciit And ȝit ȝe haif not contentit ȝowr selfis to haif brissit him in thre pecis bot in ȝour Messel sacrificis Corruptioū of ye halie Sacrament haif enterprisit to drowne or steip a portioun in ye wine transubstantiatit into blude to deuour it To confirme ȝowr Magik of transubstanciatioun quhy haif ȝe not put ordour to preserue fra corruptioun ȝowr litil round hostis imprintit yat ȝe keip Aganis transubstātiacioū and layis vp in stoire swa diligentlie in Occrestis and Relick placis after yat yai haif bene transubstanciatit in flesche bane and in ye reall bodie of Iesus Christ is it not a detestabil heresie to beleif yat ye bodie of Iesus Christ resaifis corruptioun ȝea and oftentymis is eatin of wormis mytis rattouns and mise Can ȝe interpret yat it is ane accidēt without substance seing yat ye hostis becume oftymis stinking and corruptit within ȝour Occrestis Oftymis alswa deuourit be eardlie and brutall beastis yat ȝe cause burne and laie vp yair aiss in Relick placis Quhan the Romaine Bischop victor thrid of yat Name resaifit poisone be ȝowr transubstanciatit wine into blude Herman ●ō was it ane accident without substance Or quhan ye Emperour Henrie Blond Plat. seuint of yat Name was wurriit in eating a litil round Hoste consecratit and transubstanciatit was it without substāce considering it gaif occasioū of death Thair is far greter apperance in ye MANNA celestiall geuin to ye pepill of Israel ye quhilk althoch yat it becom corruptit gif it was keipit ȝit is it yat yat quhik was laid vp in ye secreit place of ye Ark of conuenat of ye Lord N●em 9. Psāl 78.105 Sap. 16. Ioh. 6. was conseruit without onie corruptioū was it yair fore transubstanciatit in flesche and bane to be callit ye celestiall bread ye bread cum downe fra heuin ye bread of life and ye bread of Angels Now it restis to refute ye subtil ressouns of ye Mesmongers yat for all ye fundatioun of yair Magik restit yaim self carnallie Interpretatioun of ye sacramentall wordie in ye tearme of Est saying yir wordis to be writtin expresse yis is my bodie yis is my blude quhan Iesus Christ institutit ye halie Sacrament of the communion of his bodie and of his blude vnder ye figuris of bread and wine Bot I pray all yat are Zelous of ye honour of God to consider exactlie ye halie institutioū of yis Sacrament be ye quhilk God hes thocht gude to represent and signifie ye communion of his bodie be ye bread ye drinking of his blude be ye wine and cup. All will confesse yat ye trew and principall nurisment of ye bodie of man is comprehendit vnder ye kindis of bread and of wine swa yat ye tearme of bread is oft tane in ye halie Scripture for ye nurisment and life of man Let vs begin to passe throch ye placis of the Bibil To ye first man creatit to ye Image of God for vengance of his sinne Gen. 3. was it not forespokin vnto him that he sould eat his bread in ye sweat of his bodie Is thair onie man swa ignorant Gen. 28. yat will not confesse ye bread to be vnderstand for ye liuing and life of man Quhan Iacob maid his prayer to God to gif him his bread and clais vnderstude he not be ye bread all yat quhilk was necessarie for his nurisment Exod. 16. Quhā it is reheirsit yat God causit raine bread apon ye pepill of Israell being in the desertis and yat of yis heuinlie bread N●em 9. Psal 78. Sap. 16. Ioh. 6. Gen. 14. ye Israelits war satisfiit yis tearme of bread is it not vnderstand for ye celestial MANNA send of God to nurisse ye pepil of Israell This MANNA is it not callit ye bread fra heuin and ye bread of Angels geuin to ye pepill without trauell Quhan Melchisedech thocht gude to help ye companie of Soldartis of ye gude Father Abraham presentit he yaim not bread and wine Gen. 18. Quhan Abraham thocht gude to gratifie and refresche ye thre Angels yat apperit to him gaif he yaim not bread bakin in ye aiss Gen. 21. Gaif he not to Agar bread for hir fude The mother of Isaak to schaw hir fauour to hir best belouit Sone Gen. 27. gaif him bread Ioseph in Egipt offerit bread to his brethrin for yair fude. Quhan a man will discriue a famine Gen. 43. or scantnes of victualis is it not said yair wantis bread Gen. 47. Num. 21. Quhan it plesit God to promis sume fauour to ye pepil keping his commādementis gaif he yaim not assurance of bread in aboundance Leuit. 26. Quhan he recommendit ye pure as his members hes he not commandit to gif yaim bread Tob. 4. It is yan bread yat nurissis and enterteinis ye hairt and ye life of man Quhan Satan enterprisit to tempt Iesus Christ Psal 104. to make it manifest to vs yat he was trew man chusit he not bread to steir him vp to turne ye stanis into bread Mat. 4. Luc. 4. Quhan it plesit Iesus Christ to celebrat his bankets to gif fude ye ane tyme to fiue thousand men Ioh. 6. Mat. 14. Luc. 5. Mat. 15. ye vther tyme to foure thousand personis did he not schaw furth his micht apon ye element of bread Quhan he taucht vs to dresse our prayer to God ordenit he not in his Dominicall oraison to praye God to gif vs our dailie bread Mat. 6. Luc. 1● And not onelie in the halie Bibill is mentioun maid of bread for ye bodelie common fude bot alswa in ye sacrificis celebratit be ye sacrificers of ye Hebrewis Exod. 12. yair is a Law prescriuit of the halie bread ordenit of God to wit Azymall bread without leuen Leuit. 24 Mat. 11. 1. Reg 21. Vther breadis war callit ye schew bread quhilk ye Sacrificers euerie ouke renewit and eatit quhairof vsit Dauid being presentit to him be Abimelech ye hie Preist Be ye contrarie ye tearme of bread is accommodat to ye bread of iniquitie Proue 20.13 Esay 30. Ezech. 4. Malach. 1. Psalm 2● Ezech. 12. Oze 7. to ye bread of lying to ye bread of