Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wonderful_a	word_n	wrought_v	12	3	7.0186	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06764	An anatomi, that is to say a parting in peeces of the mass Which discouereth the horrible errors, and the infinit abuses vnknowen to the people, aswel of the mass as of the mass book, very profitable, yea most necessary for al Christian people. VVith a sermon of the sacrament of thankesgyuyng in the end, whiche declareth whether Christ be bodyly in the sacrament or not. By Chrystes humble seruant Anthoni de Adamo.; Annotomia della messa. English	Mainardi, Agostino, 1487-1563.	1556 (1556)	STC 17200; ESTC S111869	206,001	464

the substance of the forme albeit that comonly the doctors agree with Bonauenture And here is to be noted that according to the opinion of Scotus it is not yet knowē what shuld be the wordes of cōsecracion of the wine but in part It is sure that he said the truth that neither he nor Bonauenture nor Thomas of Aquina nor as many moo scole doctors as be defenders of the masse euer knewe certenly the very poinctt which shuld be the partes of consecracion And this is the profe theroff For iff thei had knowen it there shuld not haue bene so great a diuersitie and confusion of opinions as we haue sene And we could yet iff we wold speake of others This their so gret diuersitie sheweth plainely that thei neuer knewe it nor neuer were certen of the matter And it is most certen that iff the opinion that thei defend were trewe there shuld neuer haue bene so many and so diuers opinions What a vaine thing is it than to say that by the vertu of certen wordes shuld be made a changing of the breade and the wyne in to the body and blood of Christ which thing not withstonding by the holy scripture cānot be shewed that is that by the vertu of certen wordes the substance of things shuld be chāged and of the other part not to knowe or not to be certen which shuld be thos wordes Thei speake also in such sort of this consecratoin that affter their owne opinion the church or the peple that heare the masse are neuer certen whether the consecracion be made or not For the master of sentencis saith in the iiij that the heretikes can not bring it to passe that is to say to consecrate And also he saith yow must haue the intent for otherwise yow consecrate not And who can be certen either of the faith or of the intēt of him that celebrateth Surely no man being such things in the consciens of man which none seith but god and he that celebrateth Therfor the peple that heare the masse is neuer certen whan the consecracion is made and whan not The cause whi this confusiō is amōg them first is because thei knowe not properly what maner of thing consecracion is For consecracion meaneth one thing and thei thinck it shuld haue a nother meaning Besides thei beleue or at the least cause mē to thinck that thei beleue and thei preach the same as an article of the faith that that breade and that wine is changed th one in to the trew ād substāciall body of Christ that is to say the breade the other that is to say the wyne in to his blood And thei say that Christ really in body ād sowle as gret and as thick as he was vpon the wood of the crosse and as now he is in heauen is wholly in that litle host and wholly in that cupp where the wine was And thei will that here there shuld come to gether many miracles and thei hold that this meruelos change which thei call transsubstanciaciō shuld be done by the vertu of thos wordes of the consecracion And thei will that consecraciō doth meane changing of breade in to the body and of wine in to the blood made with thes wordes So that they make this consecracyon as the inchanters were wont to make their inchantmēts with certē wordes wich they being deceiued by the deuel thinck to haue vertu to worke certen wōderfull effectys So doo they that thinck with thes wordes spoken softly ouer the breade and the wyne to change by vertu of the same the bread and the wyne in the body and blood of Iesus Christ Thes ij be the causes why they know not with what wordes the consecratyō is made nor whā it is made ffor hauing that opinyon that they haue that is to say that there is made that meruelous change of bread ād wine thes wordes hoc est corpus meum make than the difficultye and they knowe not what thing is shwesd by this word hoc For iff the breade be shewed the saing appeareth falss vnto them because the breade is not the body of Christ tyll all the wordes be spoken and whan they shewe the breade the wordes be not yet spoken Than seing the body is not yet there there can not be shewed by this word hoc the body which yet is not And if they say they shewe the body by this hoc that saing hoc est corpus meum semyth to them vntrew likewise for seing the body is not yet there in that host it can not be shwed in it And thus not knowing how to make trewe that saing what soeuer sort they shuld speake it they goo abowt writhing it a thowsand maner of ways ād wold fayne help the matter if they could but they fynd not the way for god will not As it chāced to Pharaos coniurers that could not doo that they wold Exo. ●… So thei wold yet for all that holding that opinyon they hold and for to geue credyt to the masse they wold yet I say make that saing agree with this theyr opinion but there is no meanes how Let them turne it yet as they will theyr opynyon standing Christes saing hoc est corpus meum cannot be made trewe Thā theyr opynynō is most false which cānot stād with gods truth that is to say his word It is chanced also to them as to thos that wold haue bylded the gret tower of Babilon and haue made it meruelos high as it is writon in Genesis Gene. ●… but god confused their tonges that one dyd not vnderstand a nother allthough that all did agre to the bylding of it Euē so it hapnyth to thes carpēters or builders of the masse wich also wold if they could lifft it vp euen to heauen and make it be cownted as a godly thing and an high worship And thei all are agreed to this workmanship And because they see that iff thei hold not that the trew body of Christ is in the host ād his trew ād naturall blood in the cupp the masse shuld not be in price or any estimacion but rather by and by shuld decay therfor aboue all things thei take hede to this to persuade and by all meanes thei can to make the peple beleue that Christ is really and bodily in that host and that cup. Neuertheles god hath confused their tōgs ād their mindes in to so many waies and opiniōs in to so diuers fansies ād spechis that the one is disagreing ād cōtrary to the other This is now a plain and a manifest tokē that this workmāship pleaseth not god and finally shall fall to the grownd to the intent that the saing of Iesus Christ may be verified that eueri plantinge which the heauinly father hath not planted shall be rooted vp Mat. 15. We doo not now intend to goo abowt to proue here that that their opinion is false that is to say that the breade and wine shuld be changed

by the lawe Iff than faith and penance not only may be had withowt the sacramentes but rather necessarily goo before the sacramentes iff thei shuld be worthily receiued it foloweth consequently that the forgeuenes of sinnes or Iustificacion doo not hang nor be not caused by the same sacramentis nor be not applied to man by them Because it is necessary that such things shuld first be applied before the sacramentis shuld be taken The vse also of the church declareth this the which neuer geueth baptim to one of full age except he first confess that he byleueth And so we will say of the supper the which all men doo confesse that none ought to receiue it but he that first hath done paenance We haue thexample of baptim in thact●…s of thapostles of Candache the quene of thethyopes cunuch to whom Philip wold not geue baptime till he first confessed that he byleued Actor 8. Gene. 15. Abraham also was Iustified before the circumcision as the genesis saith that is to say Abraham byleued god and it was imputed to him for Iustice that is to say he was Iustified by faith The which example Paul to the romans bringeth furth meaning to proue that Iustificacion is not by workes nor by sacraments And he saith that Abraham was iustified before circumcision and that the circumcision was to him a token of the Iustice of faith Geuing to vnderstand that the office of sacraments is not to forgiue sinnes or to Iustifie mā but to be a signe of such things And iff thei be signes thei be no causes It is well knowen that there is a gret difference betwene the cause of an effectt and the signe of the same The sacraments be signes and not causis of forgeuenes and therfor thei can not forgiue sinnes Than moreouer iff the sacraments were thos that shuld forgeue sinnes and withowt them forgeuenes could not be wrought it shuld folowe that the grace of Iesus Christ shuld be of lesse strength affter the coming of Christ thā it was before in the lawe It is to plaine that this shuld be inconuenient that is to say that Christes grace shuld be of lesse strenght sins his coming than before What an inconueniens shuld this be that now that Christ hath fullfilled the Prophecies that he hath wrought our redempcion This being called the time of fullnes the acceptable tyme and the time of grace Christes grace shuld be of lesse vertu and strength thā before he came But that this incōueniēce shuld folow iff the sacramēts be necessary for the forgiuenes of sinnes I will shewe it For before the lawe by gods grace and by Christ Abel Enoch Noe yea and the scripture maketh particular mencion of Abraham that all thes and thother sainctes were iustified withowt sacramentes Why now than shall not Christes grace haue the same vertu It is plaine that a thing that can worck his effect with owt anothere helpe is of more efficacie force and strength than that which hath nede of it Iff than now gods grace and Christes vertu haue nede of sacraments to worck this effect of forgeuenes of sinnes and before it hath not nede it is surely of lesse strength now than in that time for by it selff it can not worck that that it could doo than whan Christ yet was not cōe in the flessh So that now it shall be of lesse vertew and powr than it was than which thing is inconuenient How many exāples also haue we in the newe testamēt that the forgeuenes of sin̄es is not caused by the sacramētis The sinfull womā The man palsyed The howsold of Zacheus The these crucified with Christ and Cornelius of whom we haue spoken all thes receiued forgeuenes of sinnes and not by sacramentes but by faith only Than the sacraments doo not forgeue sinnes And if any wold bring forth that comon saing of the doctors that is that the sacraments of the newe lawe worke that it selff that thei betoken and signifie And that also of Augustine in the preface of the 73. Psalme who shewing the difference betwene the sacraments of thold lawe and owrs saith that the sacraments of thold lawe did only promes the sauior but ours doo giue the safetie Which maner of speaking haue a litle excessiuenes To this I answer that men must geue to such saings iff thei shuld be trewe fitt expositions and not leaue them in this largenes or rather hyperbolike than otherwise Hyperbolik is an ouerpassing kind of spech and to giue them that sence which is fitt for them and the which the selffe same auncient fathers geue them The same Austen in many places affirmeth that the sacramētes of Moises lawe haue foretold of Christ but our haue shewed him Against faustus lib. 19. cap 14. Speaking against faustus he saith the lawe and the Prophetes had fortelling sacramentes of the thing to come but thes of our time doo witnes that that is come So that thei are diuers as to the maner of signifieng but as to the thing signified thei agree and are like Against petili l. 2. cap. 37 In his booke against Petilian he saith the Iewes sacramentes were diuers in the signes but in the thing signified al one diuers in visible kind and forme but like in spirituall vertu Also vp on ●…hon he saith In his treatise vpon Iohn 26. ād 45. The selff same saith is in signes that be diuers as it is in wordes that be diuers For the wordes doo change the sowndes by times And surely wordes are no nother than signes The fathers did drinck the selff same spirituall but not the selff same bodily drinck Behold than how that the selff same faith abiding the signes be changed There the stone was Christ To vs Christ is the same that is laid on the aultar And thei by a great sacrament dranck the water that flowed owt of the stone we what we drinck the faithfull knowe it Iff thow lookest vp on the visible forme it is diuers Iff vp on the spirituall vnderstanding thei dranck the selff same spirituall drink And in a nother place he saith Theirs and ours is one selff meate and drinck in a mistery but it is one in meaning and not in forme For the selff same was betokened to them in the stone that was shewed to vs in flessh So than iff we wold that saings aboue leadged shuld be trewe it is necessari so to expownd thē amd to geue them the same meaning as we haue shewed in austen That is to say that the difference betwene their sacraments and ours is in the maner of betokening For theirs dyd betoken the thing to come ours doo exhybite it and make it present that is to say doo betokē that it is not any more to come but that it is present and allredy comne and that it shuld be no more looked for We doo not denie notwithstanding that there is not also for vs a doctrine that is to say that ours doo more