Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	lord_n	people_n	4,203	5	4.5705	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17190	A most excellent sermon of the Lordes Supper wherein briefely (and yet plainly yenough [sic]) is liuely set foorth the matter of the Supper of the Lorde Iesus. By Henry Bullinger. Translated out of Frenche, into English by I.T.; Sermon très-excellent, auquel, en brief et toutes fois assez clairement est représenté au vif tout le fait de la Cène du Seigneur Jésus. English.	Bullinger, Heinrich, 1504-1575.; Tomkys, John.	1577 (1577)	STC 4066; ESTC S115768	23,480	64

things signified whereof commeth greate profite if they be receiued by faith They which beholde onely the outward custome and facion of the Sacramentes of the olde Fathers without the woorde faith and the inwarde lightenyng of the spirite and doo consider none other thing in the Pascal supper nor in the sacrifices of the Fathers but that which we beholde outwardly with our eyes what difference thinke you may they put betweene those things and a commō banquet or a slaughter wherin the beastes are slaine before the bouchers table euen in such sort as vppon the holy Aultar Contrarily it wyll seeme to our fleshe that these holy things haue no maiestie at all but that they be rather to be mocked at For this cause we reade that the most holy and most wise Prophetes of God dyd greatly reproue them which esteemed the sacrifices by the outward appearance onely without faith and the spirit saying Who hath required this at your handes Heape vp your burnt offerings with your sacrifices and eate the fleshe For when I brought your Fathers foorth of Egypt I spake no woorde vnto them of burnt offerings and sacrifices The rest is in Ieremie the seuenth chapter Nowe because all the sacramentes of the auncient Fathers dyd promise that Christ should come and redeeme his elect and also considering that the Lorde Iesus Christ is already come into the world being geuen of his Father for the saluation of all the faithful it had been very vnseemly that the signes shoulde continue in the church which should witnesse that Christ should come who already was come Wherefore Christ after that he had abolished the Symboles and ceremonies of the auncient fathers to wyt Circumcision the feast of the Passeouer and the sacrifices in stead of Circumcision placed Baptisme and in stead of the Sacrifices and of the Pascall Supper ordeyned his mysticall Supper for a perpetual signe and vnchaungeable memorial of his body yeelded vp and geuen to the death and of his bloud shedde Therefore you must not only regarde in this our misticall supper the signe the fashion of dooing and the outward act but rather the thing signified The symboll or the signe in the Supper is the breade and wine and the holy banquet it selfe and the misticall action which Iesus Christ hath geuen vs The thing signified is the body of our Lord deliuered for vs and his bloud shedde for the remission of sinnes and the passion of the Lord it selfe and the remembrance thereof and our redemption which ensued thereof This doo saith the Lord in remembrance of me The companie therfore of the faythful assemble them selues togeather to celebrate the misteries of Christ In the which according to the auncient custome the simbols of bread and of wine borrowe the names of the things signified and be called the body and the bloud of the Lord Iesus Hereby are we called backe from visible things to behold heauenly things which are spiritually communicated vnto vs. For if thou behold onely the breaking of the breade and the distribution of the the cuppe with the brotherly feast and if thou knowe not what this breade is what this wine is and what things they represent vnto vs in refreshing our memorie therewith this Supper will not seeme to differ much from a common supper The sacrament therefore of Iesus Christ deliuered to death and of his passion and in lyke manner our redemption is deliuered here vnto vs And that we may the better vnderstand these things we wil proceed in searching out throughly that which the Lord did in this Supper and that which he commaunded vs to doo It is not needefull that I be tedious vnto you in speaking more of the forme maner of the Institution of the Supper for the Lorde our Sauiour instituted it and he did not institute the Masse And if the Masse seeme vnto any to be worthy of commendation price and estimation because it was ordeyned by the auncient Popes of Rome howe muche more I beseeche you ought the Supper to be renoumed and esteemed which was instituted by the great and onely priest Iesus Christe before all Popes and before Rome had receyued the faith from Hierusalem Moreouer it is most certaine and out of all controuersie that the Lord ordeyned this forme and none other And for this cause we reade that saint Paul Doctor of the Gentiles said That which I deliuered vnto you I receyued of the Lorde Truely the Euangelistes and the Apostles are witnesses that the Lord said often tymes This doo yee I say this doo yee this doo yee that is to say This which you see me first doo We haue then the expresse commaundement of God and the cleare woorde whereunto not without cause we are obedient We haue a famous and notable example which if we should not folow we should woorthily be called transgressors And truely that which is deliuered vnto vs by the Sonne of God hymself which is the wisedome of the Father and the light of al the world deserueth well to be preferred before the aucthoritie of the most excellent personage of the world And if the aūcient Fathers be in great estimation among you whose aucthoritie knowledge holynesse and auncientnesse hath woonne vnto them a great renoume in so much that in consideration of them the Masse is taken to be an excellēt thing ought not the Apostles the Father of Fathers to be much more esteemed of you who in holynesse and learnyng and in all things are to be preferred before all men and before all that is in the worlde They knewe not what the Masse ment but they celebrated the Supper in the same forme as the Gospell here teacheth vs For as much then as the Masse was as it were vnknowen vnto the aūcient Fathers them selues as we said let vs setting it apart approch to the Supper of the Lorde and let the Institution of the Sonne of God please vs Let vs thinke that without the word of God there is no holynesse Wherfore that which repugneth the ordinaunce of God and is not done as God hath appoynted may rightly be called cursed sacrilege These things are confirmed by the aucthoritie of God and man For the Lord saith in his Lawe Who soeuer offereth not at the doore of the Tabernacle an offring vnto the Lord shal be giltie of bloud and shal perish as if he had shed bloud Consider wherfore in the histories of the kynges the high places are reiected with so great indignation And in like manner Paul accurseth and pronounceth euery thyng cursed which agreeth not with the Gospell or which is contrarye thereunto Saint Cyprian also the Martyr saith that euery thing which is deuised by mans madnesse to breake Gods ordinaunce is adulterous wicked and full of sacrilege In his first and seconde booke of his Epipistles We ought not saith he to followe the custome of man but the truth of God for so much as God speaketh and

sayth by Esay the Prophet In vayne doo they worshippe me teaching doctrines the commaundementes of men For if in the sacrifice which is Christ none but Christ only is to be followed then verely ought we to heare and doo that which Christ did and which hee commaunded to be done considering that he himselfe sayth in his Gospell Ye are my friendes if ye doo whatsoeuer I commaund you Hencefoorth call I not you seruants And that Christ onely ought to be heard the Father also beareth witnes from heauen saying This is my beloued sonne in whom I am well pleased heare yee hym Wherefore if Christe onely be to be hearde we must no tregard what any before vs hath supposed shoulde be done but what Christ who is before al men dyd first Al this saith S. Cyprian Therefore let vs goe foreward to examine diligently that which the Lord dyd before all and that which he hath inioyned vs to doo by his commaundement and example yea and inculcated and often repeated by his Apostles Iesus hauing partly ended the wholesome admonitions tooke bread and the cuppe also he tooke I say of the breade which then was vpon the table of the Pascall Supper He tooke also of the wyne Nowe my brethren when we heare these things let not the simplicitie of our Supper without pompe without worldly ornament and without any great ceremonies ingender in vs a contempt thereef For our lord celebrating these holy things with his Disciples had on but comely and common apparell There was not seene any Aaronical attyre nor any Ephod nor any priestly vestures There was neither glittering of gold nor of syluer Neither was there to be seene any precious stones Let vs therefore esteeme all these thyngs by the authour thereof I meane by the sonne of God who is the wisedome of the Father whom since this simplicitie pleased it ought also to please thee seeing that if he would he could haue giuen to all this matter a forme much more famous and precious then all the things of this world And also remember the wordes of Samuel saying to Saul To obey is better then Sacrifice Verily our Lorde hath taken away the painfull ceremonies of the lawe and hath instituted a newe forme without labour or sumptuousnesse and easie to be furnished Also all things apperteynyng to the Gospel haue more efficacie of the spirit and of spirituall vertue than of shewe as also they are more simple and easie to be prouided than are the figures and ceremonies of the Lawe And Lactantius an auncient Authour in the sixt booke and fiue and twenty chapter of his Institutions saith He which thinketh that God hath pleasure in garmentes precious stones and other things which are greatly set by is vtterly ignorant what God is c. That more is this simple Institution is the true blessyng and consecration of the Supper hauing the woorde of God for an expresse marke and commaundement Neyther must we here depend of the Minister neyther looke for the breathing of a Priest consecrated by a Bishop recityng distinctly the fiue woordes of Consecration and thereby takyng vpon hym to consecrate the Sacrament For the first consecration of our Lord restraineth yet effectually her vertue and efficacie testified by the woorde of truth and endureth styll hauyng euen nowe full force in our celebration wherin we doo none other thing but that which he hymselfe dyd and cōmaunded to be done We haue then yet hytherto the consecration of the Lorde and we haue nothing to doo with these Massemumblers because we celebrate the supper of the Lord and a most straunge Supper For euen nowe we receyue the whole from the very handes of Christe by the ministerie of a lawful and Ecclesiasticall Minister To be briefe we doo iustly esteeme this consecratyng and blessyng of our high Prieste Iesus Christ the sonne of God more precious than the cōsecration of all Bishops which hath no testimonie nor confirmation by the woord of God and for this cause we greatly abhorre it After this the Lorde gaue thankes let vs therefore geue thankes to God the Father also He blessed and let vs blesse hym also in like maner Notwithstanding the other Euangelist expoundeth this blessyng by geuyng of thankes Euen so is there often tymes afterwarde mention made thereof Therfore it is no marueile if the auncient Writers haue geuen it especially the name of Eucharist that is to say Thankes geuing although besides this it haue diuers other names For the which cause they called it A Supper a Sacrifice For inuocation prayse and geuyng of thankes is a Sacrifice acceptable vnto God But the fleshe and the bloud of the Lord are not offered in the Masse eftsoones for the sinnes of the quicke and the dead For since they haue been once offered they retayne alwayes their vertue for the saluation of the faythfull Moreouer the Lord brake the breade which he tooke and which he blessed or ouer the which he gaue thankes Wherfore the auncient writers named the whole holy misterie by this parte of the action thereof the breaking of bread Let vs then breake the bread hauing receyued it at the Ministers handes or rather let vs receyue it being broken by him The hand sinneth not here by touching for so much as neyther the tongue nor the mouth which likewise touch the same doo sinne any whit at all Superstition sayth Tast it not touch it not But the breaking of the bread bringeth to our remembrance the passion of the lord For that which Saint Paul vttereth thus Which is broken for you Saint Luke vttereth thus Which is geuen for you Admonishing vs also of our vnitie and dutie Because we which are many make one body for so much as we are all partakers of one bread as the Apostle expoundeth this misterie in the first to the Corinthians the tenth Chapter Moreouer the Lord gaue vnto his Disciples the bread being broken and commaunded them to eate And for this cause the ministers ought in the Supper of the Lord to geue the bread vnto the faithfull people that they may eate it And verely the Disciples in the first Supper tooke the bread which was geuen them and did eate it Let vs therefore doo the lyke Neyther must we inclose it in the closeds pixes or boxes neither ought we to beare it this way and that way for a shew neyther may we woorship it bowing our knees in singing this Hymne Tantum ergò Sacramentum veneremur cernui That is to say Let vs woorship so great a sacrament bowing our selues downwarde ▪ c. The Lorde in his institution to his Apostles hath taughte vs nothing touching these matters For these things were ordayned long tyme after by the Popes of Rome and their ministers that that which was forespoken by Daniell and by our Lord Iesus Christ myght be accomplished Nowe because hee gaue them breade to eate he expoundeth foorthwith