Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	fruit_n	good_a	2,614	5	4.5284	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16604	A preparation to the receiving of the Sacrament, of Christs Body and Bloud Directing weake Christians how they may worthily receiue the same. By W. Bradshavv. With a profitable treatise of the same argument, written by another.; Direction for the weaker sort of Christians	Bradshaw, William, 1571-1618.; Hildersam, Arthur, 1563-1632. aut	1617 (1617)	STC 3511; ESTC S116327	84,852	387

father and Christ our blessed Sauiour haue so deerly loued done so much for yea we must stir vp our hearts to beare a louing and kind affection as to all the people of God so specially to them that we do communicate withall Lastly when after we haue receiued wee giue some-what according to our ability for the relief of the poore and ioyne with the whole congregation in prayer and singing of Psalmes then must wee stir vp our selues to do all this with feeling and ioy and thankfulnes of hart as vnto God that o 2 Co. 9.7 loueth a cheeerfull giuer and p Iohn 4 23 24 is a spirit will accept of no seruice but that which is done in spirit and truth so offering vnto him the sacrifice not q He. 13.16 of almes only and r Hos 14.3 of the calues of our lips ſ Ro. 12.1 but of our owne bodies and soules in thanksgiuing for this inestimable benefit of our redemptiō for his fatherly care by ordaining this Sacrament to apply it vnto vs and to confirme our faith in the same Q. What is the cause why in all the parts almost of that inward disposition that is required of vs in this holy action Ioy and cheerfulnes required in communicating at the Lords table you make mention of ioy Can we not rightly celebrate this heauenly banquet without inward ioy and gladnesse of heart A. No verily for as in the t 2 Chr. 30 21 26 celebration of the Passeouer and u Deut. 12 12. 16.15 Neh. 8 10 1 Sam. 1.7 of all those solemne feasts that were kept vnder the Law the people of God were commanded to reioyce and to stir vp thēselues therevnto by all good meanes * Psa 27.6 126.2.3 92.1.4 because no man can indeede be rightly thankefull vnto God for that blessing wherin hee doth not reioyce so in this Sacrament especially wherein x 1 Cor. 11 24 25 we are to celebrate with thanksgiuing the memory of a benefit that is incomparably greater then euer the Church receiued vnder the Law this ioy and gladnes of heart is necessarily required at our hand What things to be performed by vs after we haue receiued Q. You haue shewed how we must prepare our selues before wee come to the Lords table and also what disposition of body and mind is required of vs at that time when this holy action is in hand tell mee now what must wee doe after wee haue receiued to confirme and increase the comfort and fruit of it in our selues A. First so soone as we are come home from the publike assembly wee ought in secret to consider and bethinke our selues seriously what wee haue done and how wee haue sped what ioy comfort we haue felt in this Sacramēt what increase of faith resolution to lead a holy life wee haue receiued thereby because we may bee sure that no man hath receiued this Sacrament worthily nor fedde vpon Christ in it y Ioh. 6.55 whose flesh is meat indeed and whose bloud is drinke indeed z Mar. 5.28 30. 6.56 whom none euer touched with a true faith but they receiued vertue from him that hath receiued no refreshing nor strength by it Secondly if we can finde no such comfort and fruit that wee haue receiued by it then must wee examine diligently whether wee may not iustly charge our selues to be the cause therof because wee came not vnto it with that preparation of heart as hath been described And if we finde the cause wholly in our selues then a Lam. 3 39 40 1 cor 11.31 must we presently humble our soules before God in feruent prayer vnfained repentance for this our grieuous sinne that so iudging our selues for it wee may not be iudged of the Lord. Thirdly if vpon diligent examination of our harts we can finde that this our want of comfort fruit which wee are vnfainedly grieued for ariseth not thus from our owne sinne but that we brought with vs vnto the Sacrament in truth sincerity though in much weakenesse that preparation of heart that hath been described then haue wee no iust cause to b 2 Chro. 30.18.19 be dismaied in our selues but after that wee haue humbled our soules before God in prayer for the sanctifying and remouing of this his correction which for our triall other causes best knowne to himselfe he seeth good to exercise vs by we may comfort our selues in this that such c Esa 63 13 hardnesse and senselessnesse of heart which we thus feele and bewaile in our selues may bee in them that are in the state of grace and our conscience bearing witnes with vs that wee came rightly prepared vnto the Sacrament wee haue vndoubtedly receiued comfort fruit by it d Ps 97.11 which we shal also feele hereafter though we do not for the present Fourthly if vpon this examination of our owne hearts wee can finde that wee haue sped well at this feast and that the Lord hath so welcommed and entertained vs at it that wee are come from it well refreshed and strengthened in our faith and loue and in our resolution to lead a holy life then must wee presently in heartie prayer giue thankes vnto God for this his vnspeakeable gift e 1 Chro. 29.18 and craue of him the continuance and pefecting of his owne worke which hee hath wrought in vs. Lastly the benefit wee haue receiued by this Sacrament and comfort in the sense of Gods loue and fauour to vs in Christ as it must prouoke vs to come oft to this bāquet so must it make vs careful f Ps 116 14 18 Eccl. 5.3.4 to performe our vowes we haue now made vnto God in the presence of all his people by laboring to express the g Ezr. 10 11 Psa 50.23 Psa 106 2 3 truth of our thankefulnes both in taking heed that we returne not again as the dog to his vomit vnto any of our sins which wee haue professed repentance of as also in indeuouring to honour God by a holy obedience to his will in our whole conuersation all the dayes of our life Soli Deo gloria

Annas Caiphas Pilate in condemning him with the cruell Souldiers in whipping and scourging him spetting in his face crowning him with thornes and nailing him on the Crosse c. The worst amongst Christians abhorre these persons euen for these sinnes committed against the Person of Christ Let vs therefore learne to abhorre that practise which will pull vpon our heads the guilt of the same sinne To bee guiltie of any bloud though of wicked and sinfull bloud hath bin a burthen that hath made the stoutest heart to ake and grone vnder it But who is able when his conscience shall once be awaked to beare the guilt of innocent bloud And if the bloud of innocent Abel did lie so heauy vpon Cain Gen. 4.13 How heauy shall the bloud of the innocent Lambe of God lie vpon them that are guilty thereof Wee may remember how heauy it was vpon Iudas Mat. 27.25 and we may see at this day how heauy it lies vpon the heads of the whole Nation of the Iewes according to their owne cursed wish Mat. 27.25 This sinne therefore being a bloudy sin and by consequent in it selfe a most vnsupportable sinne can we be too carefull to auoid it It is not our ignorance or good meaning that in this case will iustifie vs. Many of the Iewes did in their ignorance crucifie Christ Luke 23.34 Acts 3.17 This Church of Corinth also no doubt had a good meaning in receiuing this Sacrament yet by not receiuing it in that manner that they ought they were deepely guiltie of this foule sinne CHAP. XI By what meanes in receiuing this Sacrament men become guiltie of the Body and bloud of Christ THe means by which wee become guiltie of the Body and bloud of Christ aforesaid is By receiuing this Sacrament vnworthily To receiue the Sacrament vnworthily is To come to the Table of the Lord and there to presume to eat this bread drinke this wine without any due reuerence or respect of the Mystery that is contained in them or of the End why they were ordained or of the Person by whose Authoritie they were ordained or without taking any care or thought before hand to bee such kinde of Persons as this Sacrament was ordained and appointed for The best of men canot be said in themselues to be worthy to receiue this Sacrament Yet how vnworthy soeuer we are in our selues if Christ deeme vs as worthy and we be in some measure such persons as hee hath ordained this Sacrament for if we do our vttermost to receiue it in that manner with such hearts and affections as hee requires wee may be said how vnworthy soeuer otherwise wee be to be worthy Receiuers of this Sacrament The ordinary and most cōmon causes meanes of vnworthy receiuing are these which follow The first that which wee noted in the beginning is Ignorance when men will presume to pertake these Mysteries before they vnderstand or haue learned in any reasonable sort the true meaning vse of them Such must needs receiue hand ouer head they know not nor care not what And how then can they possibly be worthy Receiuers of so high and heauenly Mysteries The second is Want of speciall Faith when men pertake of the outward Elements but yet do not beleeue or expect any such speciall fruit or benefit from the receiuing thereof as is promised by the Word The third is Superstition when one commeth to the Sacrament in a 〈…〉 ●●ceit and imagi●●●● that hee shall re● 〈◊〉 her manner of b●●●●●nd benefits by it then is reuealed in the Word or promised or intended by Christ The fourth is Sensualitie when men so satiate and pamper themselues with the delight pleasures of the world and the flesh as they cannot nor care not to taste of things spirituall And therefore they bring no other hearts nor affections vnto this Sacrament then vnto ordinary meat and drinke and sometimes worse The 5. is Carelesnes securitie which is when we come with such affections and dispositions vnto this Sacrament as to a matter that we neither looke to receiue any good by or feare to receiue any hurt by And therefore care not so we receiue it how wee receiue it The sixth is Presumption when we neuer care in what manner wee receiue and yet presume to receiue as much fruit and benefit by the Sacrament as those who are most carefull to fit and prepare themselues therevnto The seuenth is Vncharitablenes when our soules are so full of bitter hatred and malice towards our neighbour by meanes therof so vexed and disquieted with diuellish perturbations that they cannot receiue or taste the sweet comforts represented and offered in this Sacrament The 8. is Temporizing which is when the only or main ground for which we come to receiue this Sacrament is The fashion custome of the times and places in which wee liue And when without any further examination we thinke wee haue done enough if we haue in that outward forme and manner receiued that others doe The ninth is Inconsideration or an vnstaied and wandring minde when either we consider not what wee are about or haue our thoughts during that action busied about other matters The tenth is Profanenesse when wee bring such hearts to the receiuing of the Sacraments as out of that acton at least dispise Religion and make a scorne of all true practise and profession of piety Other meanes and causes there are of this sin but the consideration of these may suffice As therefore we desire to be worthy receiuers of this Sacrament and so to haue our hands free from the bloud of Christ let vs with all care and study practise the contrary vertues CHAP. XII Of the ground why vnworthy Receiuers are guilty of the Body and Bloud of Christ THe ground and reason why those who receiue vnworthily are guilty of the Body and bloud of Christ may be gathered from the former Doctrine of the Sacrament For from that doth the Apostle inferre and conclude the same 1 Such persons in so doing doe plainely despise the sacred authority of Christ the Institutor first Administer hereof Now they that despise the authority of Christ doe therein in some sort dispise the Person of Christ and his sufferings and by consequent shew contempt vnto his Body bloud by which principally his authority is ratified and confirmed And to despise the Person sufferings Body and bloud of Christ what is it but in some sort to assent vnto therein to ioyne with them that crucified him and shed his bloud 2 They contemne a special token of his loue a speciall memoriall of his Body and bloud a speciall instrument by means wherof his Body bloud is applyed vnto them What is this but to offer an indignity vnto his sacred Body and bloud 3 They offer heerein contempt to the principall Cognizances Ensignes of Christianitie to a speciall coine and picture of Christ crucified The like wrong offered to the Ensignes and

haue aboue shewed yea wee cause them all to turne into poyson vnto vs. How farre forth a Christian is bound to loue and think wel of all men And what desperate folly were this in vs to kill our selues that we might hurt our enemies Q. Is it then the duty of a Christian to loue thinke well of all men A. No verily for he may and ought 1 2 Chro. 19 2 Ps 139.21 Pro. 29.27 to hate the enemies of God and 2 Mat. 7 16.20 1 Cor. 5.12 Pro. 17.15 Psal 15.4 to censure and iudge the tree by his fruit disliking and thinking euill of al such as by their deeds declare thēselues te bee wicked men Yea he may not onely 3 Ps 26.4 5 Ro. 16 17 1 Thes 3 14 15 shun all voluntary familiarity with them but also 4 2. ch 19.2 Pro. 25.23 3 Iohn 10 Iob 8.20 Marke 3.5 by countenance other means witnesse his dislike and shew himselfe strange vnto them so that hee be priuy to himself in the vprightnes of his hart 1 Psa 69.9 139.21 that he misliketh them for their sinnes against God not for the wrongs they haue done to himself 2 1 Cor. 13.6 that t Psa 119 136 139 138 he taketh no pleasure to hear or speake of their sinnes u but can mourn for them 3 * Prou. 17.5 and 24 17 18 Iob 31.29 and that he * reioyceth not in nor desireth their hurt but is x Psa 35 13.14 Ier. 18.20 able heartily to pray for them 4 Mat. 5.44 Gal. 6.10 1 The. 4.15 both ready desirous to shew them kindnes when he can see any cause to hope that hee may doe them good and win them vnto God Q. How farre forth we are bound to forgiue iniuries But because in describing that Charity that is required in all that would receiue this Sacramēt to their comfort you said wee must vnfainedly forgiue all that haue any way offended vs cast off all purpose and desire of reuenge tell me how far forth wee are bound to forgiue thē that haue wronged vs whether it be vtterly vnlawfull for vs to seeke our remedy against such as haue done vs iniury in our person or goods or good name A. First as it is vnlawful for a Christian z Pr. 16.32 19 11 1 Cor. 13 4.5.7 Ga. 5.22.23 to be easily prouoked vnto wrath or dislike of his neighbor so after that hee is iustly prouoked a Iam. 3.17 Rom. 1.30 he must be easie to bee appeased and b Ro. 12.18 desirous of reconciliatiō c Mat. 18.15 Luk. 17.3 willing to vse all good meanes whereby to winne him yea hee is bound in whatsoeuer wrong he hath receiued frō any so to forgiue it as he can loue the party and thinke as wel of him as hee did before d Iu. 17.3.4 so soone as he shal shew himself sorrowfull penitent for the wrong he hath don Secondly in case the party that hath wronged him will not be brought to see his fault and shew himself penitent though hee may iustly dislike him yet e Matt. 5 13 44 Ro. 12.17 may he not hate or recompence euill for euil vnto him but f Mat. 5.39 Job 31.30 rather indure this or more iniury at his hands than to doe or speake or desire ought against him in priuate reuenge Thirdly in case the wrong haue bin such as whereby he is not only offended but hurt and endamaged also in his person or goods or good name it may be law full for him to seeke his remedy against him that hath done the wrong at the hands of the lawfull Magistrate For as the magistracy and law g 2 Chro. 19.6 Ro. 13.1.4 are the ordinance of God so it may be lawfull for a Christian in the necessary defence or repaire of his person goods or good name which God h Eph. 5.29 1 Ti. 5.23 Prou. 6 6 1. 10 4. 1 Tim. 5.8 Iob 27.5.6 Prou 22.1 hath bound euery man to maintaine haue a care of i Exo. 22.1 15 Act. 16.37 22.25 23 17.24 25.10.11 to take the benefit of it prouided that he obserue those cautions rules which God hath giuen in his word to direct vs in this case Q. Which be those Cautions rules to be obserued in going to law A. First that we go not to law with any but in case of necessity that is not k 1 Cor. 6.2 for trifles but only when the wrong is so great as if we be not righted by law we cannot conueniently serue God in our callings l 1 co 6.5.7 Mat. 5.25 nor till such time as wee haue first assayed all other good means of peace and agreemēt for a Christian m Prou. 20 3. 19.11 Phil. 4.5 may not loue cōtention but account it his wisedome and glory to passe by offences Secondly that before we seek remedy of our wrongs by the ordinary means we n 2 Chro 16.12 by proportion seeke first to the Lord o Deut. 28 29 Lam. 3.39 40 so acknowledge his righteous hand in the wrong that is done vs by our enemy as wee may be moued to make peace with God and to profit thereby Thirdly that the end we aime at in going to law be not the hurt of our enemy but 1. the glory of GOD which shineth in the execution manifestation of iustice by this his ordinance and when we thus acknowledge him p Psa 3.3 the only mainetainer of our persons goods and credit q Ps 94.1.2 auenger of all wrongs and dare r 1 Sam. 25 31 33 not reuenge our selues 2. 2 cor 12.14 Ephe. 4.28 the necessary defence and maintenance of our selues ſ Ro. 13.8 1 Tim. 5.8 and such as God hath charged vs to haue care of 3. the t Eccl. 8.11 reformation of the party himselfe and of u Deut. 13 11 17.13 others by his example Fourthly that we both begin and follow our suits in law * Heb 13 5 without couetousnes x Eph. 4.31 vsing no bitternesse y 2 Chro. 28 9-11 Deut. 24.6 Esa 58.3 Mat. 18.28 extremitie against the person of our aduersary nor labouring either z Deut. 24 17 Pro. 17.2 by bribery or by any other meanes to corrupt or hinder iustice but so seek our owne right as it may appeare wee are not void of loue and compassion and desire of reconciliation with our aduersary Lastly that when we haue vsed these ordinary means that the Lord hath giuen vs for the righting of our selues find no redresse we must rest a Phil. 4.5 Iam. 5.9.9 with quietnes and meeknes therein without fretting or desire to right our selues by priuate reuenge knowing assuredly b Psa 39.9 2 Sa. 16.10 that the Lord hath thus ordered the whole matter either for our correction