Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	witness_n	word_n	writer_n	45	3	8.4363	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19563	An aunsvvere by the Reuerend Father in God Thomas Archbyshop of Canterbury, primate of all England and metropolitane, vnto a craftie and sophisticall cauillation, deuised by Stephen Gardiner Doctour of Law, late Byshop of Winchester agaynst the true and godly doctrine of the most holy sacrament, of the body and bloud of our sauiour Iesu Christ Wherein is also, as occasion serueth, aunswered such places of the booke of Doct. Richard Smith, as may seeme any thyng worthy the aunsweryng. Here is also the true copy of the booke written, and in open court deliuered, by D. Stephen Gardiner ...; Answer of the Most Reverend Father in God Thomas Archebyshop of Canterburye, primate of all Englande and metropolitane unto a crafty and sophisticall cavillation devised by Stephen Gardiner doctour of law, late byshop of Winchester, agaynst the trewe and godly doctrine of the moste holy sacrament of the body and bloud of our saviour Jesu Christe	Cranmer, Thomas, 1489-1556.; Cranmer, Thomas, 1489-1556. Defence of the true and catholike doctrine of the sacrament of the body and bloud of our saviour Christ. Selections.; Gardiner, Stephen, 1483?-1555. Explication and assertion of the true catholique fayth, touchyng the moost blessed sacrament of the aulter.; Foxe, John, 1516-1587. Actes and monuments.	1580 (1580)	STC 5992; ESTC S107277	634,332	462

not the flesh appeare He should haue aunswered say you that the flesh is not there in deed but the vertue of the flesh I pray you doth not he aunswer playnly the same effect Is not his aunswer to that question this as you confesse your selfe that the fourmes of bread and wine be chaunged into the vertue of the body of Christ And what would you require more Is not this as much to say as the vertue of the flesh is there but not the substaunce corporally and carnally And yet another third errour is committed in the same sentence because one sentence should not be without three errours at the least in your translation For wheras Theophilact hath but one accusatiue case your put therto other two mo of your owne heade And as you once taught Barnes so now you would make Theophilact your scholer to say what you would haue him But that the truth may appeare what Theophilact sayd I shall reherse his owne wordes in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wordes translated into latine be these Condescendens nobis benignus Deus speciem quidem panis et vini seruat in potestatem autemcarnis et sanguinis transelementat And in English they be thus much to say The mercifull God condesending to our infermitie conserueth still the kind of bread and wine but turneth them into the vertue of his flesh and bloūd To this sentence you do adde of yonr owne authoritie these wordes the bread wine which wordes Theophilact hath not which is an vntrue parte of him that pretendeth to be a true interpretour And by adding those wordes you alter clearly the authors meaning For wheare the authors meaning was that we should abhore to eate Christes flesh and drincke his bloud in theyr propre forme and kind yet almighty God hath ordeyned that in his holy supper we should receaue the fourmes and kindes of bread and wine and that those kindes should be tourned vnto them that worthely receaue the same into the vertue and effecte of Christes very flesh and bloud although they remayne still in the same kynd and fourme of bread and wine And so by him the nature and kinde of bread and wine remayne And yet the same be tourned into the vertue of flesh and bloud So that the word fourmes is the accusatiue case aswell to the verbe tourneth as to the verbe conserueth but you to make Theophilact serue your purpose adde of your own head two other accusatiue cases that is to say bread and wine besides Theophilactes words wherin all men may consider how little you regarde the truth that to mayntayne your vntrue doctrine once deuised by your selues care not what vntruth you vse besides to corrupt all doctours making so many faultes in translation of one sentence And if the wordes alleaged vpon marke were not Theophilactes wordes but the wordes of Theophilus Alexandrinus as you say at the least Theophilact must borow them of Theophilus bycause the wordes be all one xvi lynes together sauing this word Ueritie which Theophilact tourneth into vertue And then it is to be thought that he would not alter that word wherin all the contention standeth without some consideration And specially when Theophilus speaketh of the veritie of Christes body as you say if Theophilact had thought the body had bene there would he haue refused the word and changed veritie into vertue bringing his owne fayth into suspition and geuing occasion of errour vnto other And where to excuse your errour in translation you say that the wordes by you alleaged in the name of Theophilus Alexandrinus be not Theophilactes wordes and I deny that they be Theophilus wordes so then be they no bodies wordes which is no detriment to my cause at all bycause I tooke him for none of my witnes but it is in a maner a clere ouerthrow of your cause which take him for your cheif principall witnesse saying that no catholike writer among the Grekes hath more playnly set forth the truth of the presence of Christes body in the Sacrament then Theophilactus hath and here vpon you make your issue And yet haue I a good cause to call thē Theophilactes wordes for as much as I finde them in his workes printed abrode sauing one word which you haue vntruly corrupted bycause that worde pleaseth you not And yet am I not bound to admit that your witnesse is named Theophilus except you haue better proofes therof then this that one sayth he hath him in a corner and so alleadgeth him It is your parte to proue your owne witnes and not my parte that stand herein only at defence And yet to euery indiferent man I haue shewed sufficient matter to reiect him Heare now my answer to S. Hierom. Besydes this our aduersaries do alleadge S. Hierom vpō the epistle Ad titū that there is as great difference betwene the Loues called Panis propositionis and the body of Christ as there is betwene a shadow of a body and the body it self and as there is betwene an image and the thing itselfe and betwene an example of thinges to come and the thinges that be prefigured by them These wordes of S. Hierom truly vnderstand serue nothing for the intent of the Papists For he ment that the Shew bread of the law was but a darke shadow of Christ to come but the sacrament of Christes body is a cleare testimony that Christ is already come and that he hath performed that which was promised and doth presently comfort and feede vs spiritually with his precious body and bloud notwithstanding that corporally he is assended into heauen Winchester This Author trauayleth to aunswer S. Hierom and to make him the easier for him to deale with he cutteth of that followeth in the same S. Hierom which should make the matter open and manifest how effectually S. Hierom speaketh of the Sacrament of Christes body and bloud There is sayth S. Hierome as greate difference betwene the loaues called Panes propositionis and the body of Christ as there is betwene the shadowe of a body and the body it selfe and as there is betwene an image and the true thing it selfe and betwene an example of thinges to come and the thinges that be prefigured by them Therfore as mekenes pacience sobrietie moderation abstinence of gayne hospitalitie also and liberalitie should be chiefly in a Bishop and among all layemen an excellency in them so there should be in him a speciall chastitie and as I should say chastitie that is priestly that he should not onely absteyne from vncleane worke but also from the caste of his eye and his mynde free from errour of thought that should make the body of Christ. These be S. Hieroms wordes in this place By the latter parte whreof appeareth playnly how S. Hierome meaneth of Christes body in the Sacrament of which the loaues that were Panes propositionis were a shadow as S. Hierome sayth that bread being the image and this the truth that the

who worketh vniformely and yet is not in all that receaue of like effect not of any alteration or diminution in it but for the diuersitie of him that receaueth So as the report made here of the doctrine of the Catholicke Church vnder the name of Papists is a very true report and for want of grace reproued by the Author as though it were no true doctrine And the second part of the comparison on the authors side contained vnder We say by them that in hypocrisy pretend to bée fruethes frendes conteineth an vntrueth to the simple reader and yet hath a matter of wrangling to the learned reader because of the word very which referred to the effect of eating the body of Christ whereby to receaue lyfe may be so spoaken that none receaue the body of Christ with the very effect of lyfe but such as eate the sacrament spiritually that is to say with true fayth worthely And yet euill men as Iudas receaue the same very body touching the truth of the presence thereof that S. Peter did For in the substāce of the Sacrament which is Gods worke is no varietie who ordeineth all as afore vniformely but in man is the varietie amongst whom he that receaueth worthely Christes body receaueth life and be that receaueth vnworthely receaueth condemnation There followeth further Caunterbury I Thanke you for this demurre for I my selfe could haue chosen no better for my purpose And I am content that the trial of the whole matter be iudged hereby as you desire You say that all that be baptised good and euill eate the body of Christ and I say only the good and not the euill Now must neyther I nor you be iudges in our own causes therefore let Christ be iudge betwene vs both whose iudgemēt it is not reason that you refuse Christ sayth Who so euer eateth my flesh and drinketh my bloud dwelleth in me and I in him As the lyuing father hath sent me and I liue by the father euen so he that eateth me shall liue by me This is the bread which came down from heauen Not as your fathers did eat Manna and are dead He that eateth this bread shall liue for euer Now I aske you this question whether euil men shal liue for euer Whether they liue by Christ Whether they dwell in Christ and haue Christ dwelling in them If you say nay as you must needes if you will say the truth then haue I proued my negatiue wherein stood the demurre that ill men eat not Christs body nor drinke his bloud for if they did then by Christs own words they should liue for euer and dwell in Christ and haue Christ dwelling in them And what proofes will you require more vpon my part in this demurre For if Christ be with me who can be able to stand agaynst me But you alleadge for you S. Paule who speaketh for you nothing at al. For the messenger will not speake against him that sent him I know that S. Paule in the 11. to the Corinthians speaketh expressly of the vnworthy eating of the bread but in no place of the vnworthy eating of the body of Christ. And if he doe shew the place or t is the demurre passeth against you and the wholl matter tried with me by your own pact and couenant And yet for further proofe of this demure I refer me to the 1.2.3.4 and 5. chapters of my 4. booke And where you bring S. Augustine to be witnesse his witnesse in that place helpeth nothing your cause For he speaketh there generally of the vsing of the Sacramentes well or ill as the dyuersity of men be rehearsing by name the sacrament of circumcision of the paschal lamb and of baptisme Wherefore if you wil proue any real and corporall presence of Christ by that place you may aswell proue that he was corporally present iii circumcisiō in eating of the paschal lamb and in baptism as in the Lords supper And here ye vse such a subtilty to deceaue the symple reader that he hath good cause to suspect your proceedinges and to take good heed of you in all your writings who do nothing els but go about to deceaue him For you conclude the matter of the substance of the Sacrament that the reader might thinke that place to speak only of the sacrament of Christs body aud bloud and to speak of the substaunce thereof where S. Augustine neither hath that word Substaunce nor speaketh not one word specially of that sacrament but all his processe goeth chiefely of Baptisme which is alone sayth S. Augustine against the Donatists which reproued Baptisme for the vice of the minister whether the minister be good or ill and whether he minister it to good or to ill For the Sacraments is all one although the effect be diuers to good and to euill And as for them whom ye say that in hypocrisy pretend to be truthes frends all that be learned and haue any iudgemēt know that it is the Papists which no few yeres passed by hypocrisy and fained religion haue vttered and solde theyr lyes and fables in sted of Gods eternall truth and in the place of Christ haue set vp idols and Antichrist And for the conclusion of this comparison in this word Very you make such a wrangling where none occasion is geuen as neuer was had before this tyme of any learned man For who heard euer before this tyme that an adiectiue was referred to a verb and not to his proper substantiue of any man that had any learning at all And as for the matter of Iudas is answered before For he receaued not the bread that was the Lord as S. Augustine sayth but the bread of the Lord. Nor no man can receaue the body of Christ vnworthely although he may receaue vnworthely the Sacrament thereof And hitherto D. Smyth hath found no fault at all in my comparisons whereby the reader may see how nature passeth arte seing here much more captiousnesse in a subtill sophisticall wit then in hym that hath but learned the Sophisticall art Now followeth the eyght comparyson They say that good men eat the body of Christ and drink his bloud only at that time when they receaue the Sacramēt We say that they eat drink and feed of Christ continually so long as they be members of his body Winchester What forehead I pray you is so hardened that can vtter this amōg them that know any thing of the learning of Christs Church In which it is a most common distinction that there is thrée manner of eatinges of Christes body and bloud one spirituall only which is here affirmed in the second part of We say wherin the author and his say as the church sayth Another eating is both sacramentally and spiritually which is when men worthely communicate in the supper The thyrd is sacramentally only which is by men vnworthy who eat and drink in the holy supper to their