Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	part_n	see_v	1,999	5	3.5664	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12919	A discourse wherin is debated whether it be expedient that the scripture should be in English for al men to reade that wyll Fyrst reade this booke with an indifferent eye, and then approue or condempne, as God shall moue your heart.	Standish, John, 1507?-1570.	1554 (1554)	STC 23207; ESTC S117827	41,170	164

bee knowen beinge translated into another tongue A thirde cause is iii. lacke of knowledge of the antiquitie which ofte causeth great hardnes seing it is not for euery mā to knowe the antiquitie but only for them which be of great studie wisedome and learning in sundrie authours iiii A fourth cause that ofte one name is cōmon to diuerse yea oft one hath diuerse names A fifth cause that one word oft doeth signifie diuerse thinges v. or that one worde is ofte diuersllye taken as this worde lex the lawe is taken in one place for the figures and ceremonies Math. xi in another for the threateninge of the lawe in another for the wholle Byble Rom. iiii Hec Orig. lib iii. in Ro. iii. in medio et in eccl Eras lib. iiii in another for thold testament in another for the lawe of nature before the fal in another after the fall in another for the lawe wrytten and in another for the lawe of the ghospel A sixt cause that repugnance ofte apperith in scripture vj. as I and my father bee one my father is gretter then I Iohn .x. and .xiiii. Rom. iii. Iames .ii. Ephes iiii Psalm iiii Math. v. we iudge man to be iustified by faith with out the workes of the law man is iustified by the workes of the law and not by fayth only be angry and offend not euery one that is angry is worthy Iudgement be angry and offend not let all indignation and anger be taken frō you Iohn .xiiii. mathew .x. mat xxviii I leaue my peace with you I came not to brynge peace but the sworde goe not to the heathen goe in to all places of the worlde with suche lyke many hundreth places A seuēth cause vij that one thing in scripture is oft diuersly told as Stephans rehersal Actes the vii is not recited streight as it is in the Genesis And saint Luke Actes the ix speakyng of Paules cōuersion telleth it not as Paule doth him selfe Actes the xxii and xxvi viij The eight cause that textes in the newe testament are recited furth of the olde and not worde by worde Math. ii as that of Matthew quoniam Nazereus vocabitur He shall be called a Nazarite Yea somtymes fourth of the new and yet not so to be founde as that of the Actes Christ sayde beatius est dare quam accipere Actes xx It is more blessed to geue than to receyue ix The .ix. cause that ofte appereth variaunce in the yeares and tymes yea and that the diuersytie of the tymes oft to them that be well lerned causeth great confusion The .x. cause that textes many tymes which ought spiritually to be vnderstand x. they take carnally and lyke wyse take the contrarie The .xj. xj cause that somtymes it appereth to the sensuall man not to be possible as Oportet vos nasci denuo Iohn .iii. Ye muste bee borne agayne Nisi efficiamini sicut paruuli c. mat xxviii ▪ Excepte ye be made lyke chylderne c. The .xij. cause that ofte it semeth blynd and no profyt in it as that of the Iudges xij the trees went fourth to anoynt theym a kynge yea and that of Deut. Yf. S. Paule had not expounded it thou shalte not mussell the Oxe that treadyh fourth the corne xiij The .xiij. cause that oftetimes the persō that speketh is not euer well marked As † Paul loquu tus est in persona imperfecti hoīs non quod volo bonum hoc ago c The good that I woulde doe I not but the euyll whiche I would not that doe I. † Christus Ioquitur in Matheo sub persona vulgaris Iudaei Non est bonum sumere panem filiorum et mittere canibus It is not mete to take the chylderns bread and to cast it to dogges † Et in psa loquitur sub persona corporis sui mystici Roma vii Math. xv Psal xx Psal lxviii Longe a salute mea verba delictorum meorū The wordes of myne offenses are farre from myne healthe Delicta mea a te non sunt abscondita Myne offenses are not hyd from the. c. Yea besyde this ofte in the Psalmes in the Prophetes in the gospels other places moo also very harde to the knowledge wherof the vnlerned by theym selfes can neuer attayne the wordes be somtyme spoken as in person of the Prophet hym selfe somtyme in person of God somtyme of the aungell somtyme of the Deuyl somtyme of man sometyme of Christe as God sometyme of Christe as man sometyme as head of the church militant somtyme as head of the church triumphant somtime as in the person of his sensual parties of his owne body and somtyme in the person of some particular parte of his body misticall c. The .xiiii. cause that scripture ofte vseth this terme all where as some or parte be but ment Cum exaltatus fuero a terra omnia traham c. Iohn xii ▪ When I am lyfte vp from the earth I wyll drawe all men vnto me Omnes loue c. besyde that which lyeth hydde within xix The .xix. cause that they marke not and in dede it is not for euery man to marke what thinges were geuen but for a tyme to continew and what for euer As the workynge of myracles was gyuen but for a tyme mar xvi as S. Augu. in his dayes dyd witnesse sayeng he that then wold loke for a myracle was a miracle to the worlde hym selfe And that of the actes Actes xv to absteyne from that was offred to Idols to absteyn from blood and from straungled xx The .xx. cause that scripture is full of diuerse and soundry senses It is the boke wrytten as it is in the Apocalyps both within and without in the spirit and in the lettre within by the spiritual meanyng without by the sense of the letter within bycause it promiseth inuisible thynges without for that it disposeth the visible thinges within bycause it moueth to desire heuenly thynges without for that it teacheth worldly thynges to be contemned The .iiii Chapter The letter doeth kyll and that sondry wayes SEing the letter doth kyl as S. Paule saith and that diuerse wayes the ignoraunt people ought to be sore aferde to couet after that whiche causeth present death How be it mās nature is such euer to desyre that which is forbyd Nitimur in vetitū sēper cupimusque●egata Neuertheles for as muche as the letter doth kyll and that sōdry waies and that the rude simple and vnlerned yea oftymes the proude arrogant and captious be euer redy to take rather that whiche shall hurte then that which shall helpe shal the scripture then be so lefte that the leuyng of it may be occasion of spirituall death to the multitude God forbyde It ought in no wyse to be suffered j. The letter euer doth kylle when a mystery is

If Spiridion iustlye reprehended Triphillius but onelye for chaunginge of one worde in scripture cubile for lectū what reprofe are our men worthye Lib. i. Tripere capit x. whiche chaunge many hundred wordes yea sentences and all If holy Basilius wold not suffer one syllable of scripture to be corrupted or altered lib. vii tripert cap. xxxvi but rather would haue suffered many deathes what shall we then say to the great and damnable corruption and alteration that hath been among our men If holy Basilius bad the Emperors coke medle with his cokerye let scripture alone tuū est inquit de pulmētarijs cogitare nō dog mata diuina de coquere lib. vij ●rip ca. xxxvi what woulde he haue sayde to oure men these yeres past The .l. probation Hauinge the scripture in Englishe causeth manye braynles bodies to dispute and reason they know not whervpon and euer to lay scripture for the wickedlye as al heretikes euer did where as in dede in reasoninge with suche scripture wyll not serue Tertull. de praescrip haerettcorū et lib. iiij cōtra M●rtionem For as Tertullian saieth in disputing with an heretike we muste not flee to scriptures nor pitche our battel there for ther eyther neuer or els very hardly the victory shal be gotten Heretikes wylbe ouercome sayeth Sisinius vnto Nectarius in the storie of Socrates li. 9. trip ca. 19 neither with scriptures nor with disputations † Approbata ab ●cclesia nō oportet rursus rationibus fulcire etc. Nam quēadmodū par est spiritui fācto et Cbristo diuinitas ita in suis institutis est aequa authoritas potestas Nec minus ratū est quod eeclesia dictāte spiritu sancto tradidit quā quod ipse tradidit Haec Cypri de Lot ped but only by the authoritie of the churche and by the traditions of the fathers elders So that beside the scripture written we muste receyue manye traditions not written many generall councels in whō the holye ghost did speake and sundrie interpretations vpon scriptures made by the holy fathers beinge replenished wyth Gods spirite ¶ The conclusion of this simple discourse SEing now these probations which be euident against the scripture in Englishe seing also the great hardnes that is in scripture with the causes therof and how many waies the letter doth kyl And seing againe that the vniuersall churche of Christ hath vtterly forbid the scripture to be in the vulgare tongue consideryng the manyfolde inconueniences that ryse therof as great numbres of heresies disobedience and contempt of powers with fleshely libertie c. And finally seing that by no meanes so soone as by the scripture in english heresies do both spryng daily and be also mainteined wherin should good men be more diligent than in thexter patiō hereof wherfore it shal be euery faithful christians duetie being in authoritie to lay to his healping hande to the taking away quite that with al spede the Englishe translations with all hereticall Englishe bookes whiche no doubt haue been the greatest occasion of all the mischeifes we haue hadde in this realme of late dayes Through these our newe founde religion hath euer strongly been mainteined and vpholden Our new found religion I say which ye must nedes confesse to haue ben starke nought and damnable because the beginnyng was aduoutry the continuaunce extortion the ende plaine treason Yea euen from the beginning their procedinges for so they termed them beyng rather worthy the name of retrocedinges were styll from synne to synne Fyrst Peccatū quod per paenitētiā nō deletur suo pondere ad aliud peccatū grauius trabit Et hoc suppliciū domini longe omniū est grauissimū quād● vnū peccatū per aliud p●nitur quod peccatur quum in profundu ●enerit contēnit forsaking the head of the churche falling from the vnitie therof then despising all generall counselles all ordinaunces frō the beginning kept through out christendome After this spoyling pollyng pylling robbing and stealing all landes ornamentes goodes of the churche being more fearse then euer was Iulian thappostata without mercy or pitie And finally spytefully contemninge all the holy sacramentes with all censures and iudgementes of the churche and fathers vpon scripture only sticking to their own what pleased them to phansie O lorde was not this a tyme most miserable Iesu be mercyfull vnto vs and graunt vs neuer to fall againe into the lyke palpable darkenes ¶ Of Masse all other diuine seruice in the churche to be in Latine and not in the vulgare tongue ANd here note further I beseche you that like as it is nowe spoken of scripture not to be in English euen so is it ment that as vnlawful it is yea and more too if more may be that the high mysteries in the sacrifice of Masse or other diuine seruice should be in English where as the preist is a comon person and offereth vp for al the people beyng the meane betwene God and them so that his communication is to God and not to the people What cause is there then why diuine seruice should be in Englishe except ye thynke that God vnderstandeth no Latine Neither the Italians nor Greciās haue diuine seruice in their vulgare tongue Moreouer at that tyme of diuine seruice all the comen people then present shuld onely put their whole affiaūce in fide ma●ris ecclesiae in the fayth of oure mother the catholyke churche like as our beleif is in the baptisme of infantes Yea note further that it was not without great mystery the writyng of Christes tytle at his passion in Hebrewe Greke and Latine Also it was not without great mysterye that many wordes were neuer translated as Alleluya Osanna Amen Sabaoth Kirieleison c. And that Christ praied in secret silence alone the head for the whole bodie to signifie vnto vs thereby that the priestes office is likewise to doe the same the cōmon minister for al the people being meane betwene God them As for that of Paule to the Corinthians i. Cor. xiiii which might appeare to the simple to make for theyr purpose to haue all in the vulgar tonge yf ye marke it well it is onely spoken for them whiche doe preache expounde or interprete scriptures in the church that is to saye that their sermons their expoūdinges or interpretatiōs of scriptures they beinge authorised therevnto must euer be made in that tōge whiche the hearers doe vnderstande and perceyue And this ye know well bothe is and euer hath ben vsed And therfore here now further A man might demaunde a questiō wherfore ye com to the Churche I suppose ye wyll saye as ye muste no doubte yf ye tell the treuthe that the chiefe intente of your comming is or ought to be to pray though sermōs and diuine seruice and the ministration of the holy sacramentes be causes also seing that Christe called the Church the house of prayer