Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	love_n	love_v	see_v	3,860	5	4.0181	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57276	An account of a disputation at Oxford, anno dom. 1554 with A treatise of the Blessed Sacrament / both written by Bishop Ridley, martyr ; to which is added a letter written by Mr. John Bradford, never before printed all taken out of an orig[i]nal manuscript.	Ridley, Nicholas, 1500?-1555.	1688 (1688)	Wing R1451; ESTC R29318	43,457	78

doth not lie that saith He is every day offer'd For if Sacraments had no similitudes or likeness of those Things whereof they be Sacraments they could in no wise be Sacraments and for their similitude and likeness commonly they have the names of the Things whereof they be Sacraments Wherefore as after a certain manner of speech the Sacrament of Christs Body is Christs Body the Sacrament of Christs Flood is Christs Blood so likewise the Sacrament of Faith is Faith c. After this manner of speech as St. Augustin teacheth in his Questions Super Leviticum contra Adamantium it is said That seven ears of Corn be seven years seven Kyne be seven years and the Rock was Christ Blood is the Soul The which last saying saith St. Augustin in his Book Contra Adamantium is understood to be spoken in a sign or figure for the Lord himself did not stick to say This is my Body when he gave the sign of his Body For we must not consider in Sacraments saith St. Augustin contra Maximinum Lib. 3. cap. 22. what they be but what they do signifie for they be signs of Things being one Thing in themselves and yet signifying another Thing for the Heavenly Bread saith he by some manner of speech is call'd Christs Body when indeed it is the Sacrament of his Body What can be more plain or more clearly spoken than are these places of St. Augustin if Men were not obstinately bent to maintain an untruth Yet one place more of St. Augustin will I alledge to this purpose That Christs Natural Body is in Heaven and not here Corporally in the Sacrament In his 50th Treatise upon John he speaks thus of Christ. By his Divine Majesty by his Providence by his unspeakable and invisible Grace That is fulfilled which he spake Behold I am with you unto the end of the World But as concerning the Flesh which he took in his Incaruation as concerning that which was born of the Virgin as concerning that which was apprehended by the Jews and Crucified upon the Tree and taken down from the Cross lapped in Linnen Cloths and buried and rose again and appeared after his Resurrection as concerning that Flesh he said Ye shall not ever have me with you Why so for as concerning his Flesh he was conversant with his Disciples forty days and they accompanying him seeing and not following him he went up into Heaven and is not here By the presence of his Divine Majesty he did not depart As concerning the presence of his Divine Majesty we have Christ ever with us but as concerning the presence of his Flesh he said truly to his Disciples Ye shall not ever have me with you For as concerning the presence of his Flesh the Church had him but a few days now it holdeth him by Faith tho it see him not Thus much St. Augustin speaketh repeating one thing so oft and all to declare and teach how we should understand the manner of Christs being here with us which is by his Grace by his Providence and by his Divine Nature And how he is absent by his Natural Body which was born of the Virgin Mary died and rose for us and is ascended into Heaven and there sitteth as is in the Article of our Faith on the right hand of God and thence and from none other place saith St. Augustin shall come on the latter day to judge the quick and the dead at the which day the Righteous shall then lift up their Heads and the light of Gods Truth shall so shine that all Falsehood and Errors shall be put to utter confusion Righteousness shall have then the upper hand and Truth that day shall bear away the Victory all the Enemies thereof quite overthrown to be troden under foot for evermore O Lord I beseech thee haste this day then shalt thou be glorified with the glory due unto thy holy Name and we shall sing unto thee in all joy and felicity laud and praise for evermore Here now would I make an end for methinks that St. Augustin is in this matter so full and plain and of that Authority that it should not need after this his Declaration to bring you any more Authors Yet because I promised to alledge three Writers of the Latin Church I will now alledge last of all Gelasius which was a Bishop of Rome but before the wicked Usurpation and Tyranny thereof spread and burst out abroad unto the World For this Man was before Bonifacius and Gregory the first in whose days both corruption of Doctrine and Tyrannical Usurpations did chiefly grow and had the over-hand Gelasius in an Epistle of the two Natures of Christ Gelasius Contra Eutychen writeth thus The Sacraments of the Body and Blood of Christ are Godly things whereby and by the same we are made partakers of the Divine Nature and yet nevertheless the substance or nature of Bread and Wine doth not depart or go away Note these words I beseech you and consider whether any thing can be more plainly spoken against the Error of Transubstantiation which is the ground and bitter root whereupon springeth all the horrible Errors before rehersed Wherefore seeing that the falsehood hereof doth appear so manifestly and by so many ways so plainly so clearly and so fully that no man needeth to be deceived but he that will not see or will not understand let us all that do love the Truth embrace it and forsake the Falsehood for he that loveth the Truth is of God and the lack of the Love thereof is the cause why God su●●ered Men to fall into Errors and to perish therein Yea and the cause as St. Paul says why God sendeth unto them illusions that they believe Lies unto their own Condemnation because they loved not the Truth This Truth no doubt is Gods Word the Love and Light thereof Almighty God our Heavenly Father give us and lighten it in our Hearts by his holy Spirit through Jesus Christ our Lord. Amen An Epistle of Mr. John Bradford Prisoner of the Lord to a faithful Christian in Coventry THe Peace which Christ left to his Church and to every true Member of the same the Holy Spirit the Guide of Gods Children be so ingraft in your Heart and the Heart of your good Wife and all my good Brothers and Sisters about you that unfainedly you may in respect thereof contemn all worldly peace which repugneth that peace I speak of and driveth it utterly out of the hearts of all them which would patch them both together For we cannot serve two Masters No Man can serve God and Mammon Christs peace cannot be kept with this Worlds peace God therefore of his mercy give unto you his peace which passeth all understanding and so keep your hearts and minds that they may be pure Habitacles and Mansions for the Holy Spirit yea for the Blessed Trinity who hath promised to come and dwell in all them that love Christ and keep his sayings

reason thus But the word Is in the words spoken upon the Lords bread doth mightily signify say they the change of the substance of that which goeth before it into the substance of that which followeth after that is of the substance of bread into the substance of Christs body Now then when Christs words spoken upon the Cup be of the same might and power both in working and signifying then must this word Is when Christ saith this Cup is the New Testament c. turn the substance of the Cup into the substance of the New Testament And if thou wilt say that this word Is neither maketh neither signifieth any such change of the Cup and that altho it be said of Christ that this Cup is the New Testament yet Christ meant no such change as That Marry Sr even so say I when Christ said of the Bread which he took and after thanksgiving brake and gave them saying take eat this is my Body he meant no more any such change of the Bread into the substance of his natural Body than he meant of the change and Transubstantiation of the Cup into the substance of the New Testament and if thou wilt say that the word Cup here in Christs words doth not signify the Cup it self but the Wine or thing contained in the Cup by a figure called Metonymia for that Christs words meant and so must needs be taken thou sayest very well but I pray thee by the way here note two things First that this word Is hath no such strength or signification in the Lords words to make or signify any Transubstantiation Secondly That in the Lords words whereby he instituted the Sacrament of his Blood he used a Figurative speech How vain then is it that some say that Christ in Doctrine and in the Institution of the Sacraments used no Figures but all his words are to be strained to their proper signification when as here neither That was in the Cup nor the Cup it self taking every word in its proper signification was the New Testament Thus in one sentence spoken of Christ the figure must help us twice But some say if we shall thus admit figures in Doctrine then shall all the Articles of our Faith by figures and allegories shortly be transformed I say it is like fault and even the same to deny the figure when the place so requireth as vainly to make It a figurative speech which is to be understood in its proper signification The rule whereby it is known when the speech is figurative and when it is none St. Aug. in his Book de Doctrina Christi lib. 3. ch 16. giveth diverse learned Lessons of the which one is this If saith he the Scripture doth seem to command a thing which is wicked or ungodly or to forbid a thing that Charity doth require then know you that the speech is figurative As for example he bringeth the saying of Christ the 6th of John Except ye eat the flesh of the Son of Man and drink his blood ye can have no Life in you It seemeth to command a wicked or ungodly thing wherefore it is a figurative speech commanding to have communion or fellowship with Christs passion and devoutly and wholsomly to lay up in memory that his flesh was crucified and wounded for us This Lesson of St. Aug. I have therefore the rather set forth because as it teacheth us to understand that place in John figuratively even so surely the same Lesson with the example of St. Aug. Exposition thereof teacheth us not only by the same to understand Christs words in the institution of the Sacrament both of his Body and of his Blood figuratively but also the very true meaning and understanding of the same For if to command to eat the flesh of the Son of man and to drink his blood seemeth to command an inconvenience or an ungodly thing and is even so indeed if it be understood as the words do stand in their proper signification and therefore must be understood figuratively and spiritually as St. Aug. doth learnedly and godly interpret them then surely Christ commanding in his last Supper to eat his Body and to drink his Blood seemeth to command in sound of words as great and even the same inconvenience and ungodliness as did his words in the sixth Chapter of St. John and therefore must even by the same reason be likewise understood and expounded figuratively and spiritually and as St. Aug did the other Whereunto the same exposirion of St. Aug. may seem to be more meet for that Christ in his Supper to the commandment of eating and drinking his Blood addeth Do this in remembrance of me which words surely were the Key that opened and revealed this spiritual and godly exposition unto St. Aug. But I have tarried longer in setting forth the form of Christs words upon the Lords Cup written by Paul and Luke then I did intend to do And yet here cometh to my remembrance the form of words used in the Latin Mass upon the Lords Cup whereof I do not a little marvel what should be the cause that seeing the Latin Mass agreeth with the Evangelists and Paul in the form of words said upon the Bread why in the form of words said upon the Cup it differeth from them all yea and addeth these words mysterium Fidei yea and if they might have some good exposition yet why it should not be as well added unto the words of Christ upon the Bread as upon the Cup. Surely I do not see the mistery And when I see in the Latine Mass the sacrament of the Blood abused when it is denyed unto the Lay-man clean contrary to Gods most certain words for why I beseech thee should the Sacrament of Christs Blood be denyed unto the Lay-Christian more than to the Priest Did not Christ shed his Blood as well for the Lay Godly man as for the Godly Priest If thou wilt say yes he did so but yet the Sacrament of the Blood is not to be received without the offering up and sacrificing thereof unto God the Father both for the quick and for the dead and no man may make oblation of Christs Blood unto God but a Priest and therefore the Priest and that but in his Mass only may receive the Sacrament of his Blood And call you this Masters Mysterium Fidei alass alass I fear me this is before God mysterium Iniquitatis such as St. Paul speaketh of in his Epistle to the Thessalonians The Lord be merciful unto us and bless us and lighten his countenance upon us and be merciful unto us that we may know thy way upon earth and among all people thy Salvation This kind of Oblations standeth upon Transubstantiation his German-cousin and do grow both upon one ground The Lord weed out of his vineyard shortly that bitter root To speak of this Oblation how much it is injurious to Christs Passion how it cannot but with highest blasphemy hainous arrogancy and