Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	blood_n	body_n	call_v	1,610	5	4.6657	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34613	The history of popish transubstantiation to which is premised and opposed the catholic doctrin of Holy Scripture, the antient fathers and the reformed churches about the sacred elements, and presence of Christ in the blessed sacrament of the Eucharist / written in Latine by John, late Lord Bishop of Durham, and allowed by him to be published a little before his death at the earnest request of his friends.	Cosin, John, 1594-1672.; Beaulieu, Luke, 1644 or 5-1723.; Durel, John, 1625-1683.	1679 (1679)	Wing C6359A; ESTC R24782	82,162	188

of the Body and Bloud of Christ in the Sacrament that stout Roman Champion applies to his Transubstantiation and then crows over his Adversaries supposing that he hath utterly overthrown the Protestants cause whereas there is such a wide difference as may be called a great Gulf fixed betwixt the true or real Presence of Christ in the Lords Supper and the Transubstantiation of the Bread and Wine into his Body and Bloud This last is such a Prodigie as is neither taught by Scripture nor possible to be apprehended by faith it is repugnant to right reason and contrary to sense and is no where to be found in Ancient Writers But the other is agreeable to Scripture and to the Analogy of faith it is not against Reason although being spiritual it cannot be perceived by our bodily senses and it is back'd by the constant and unanimous Doctrine of the holy Fathers For it makes nothing against it that sometimes the same Fathers do speak of the Bread and Wine of the holy Eucharist as of the very Body and Bloud of Christ it being a manner of speech very proper and usual in speaking of Sacraments to give to the sign the name of the thing signified And however they explain themselves in other places when they frequently enough call the Sacramental Bread and Wine Types Symbols Figures and Signs of the Body and Bloud of Christ thereby declaring openly for us against the Maintainers of Transubstantiation For we may safely without any prejudice to our Tenet use those Expressions of the Ancients which the Papists think to be most favourable to them taking them in a Sacramental sense as they ought to be whereas the last mentioned that are against them none can use but by so doing he necessarily destroys the whole contrivance of Transubstantiation it being altogether inconsistent to say the Bread is substantially changed into the Body of Christ and the Bread is a Figure a Sign and a Representation of the Body of Christ For what hath lost its being can in no wise signifie or represent any other thing Neither was ever any thing said to represent and be the Figure and Sign of it self But this is more at large treated of in the Book it self Now having given an account of the occasion of writing and publishing this Discourse perhaps the Reader will expect that I should say something of its excellent Author But should I now undertake to speak but of the most memorable things that concern this great Man my thoughts would be overwhelmed with their multitude and I must be injurious both to him and my Readers being confined within the narrow limits of a Preface But what cannot be done here may be done somewhere else God willing This only I would not have the Reader to be ignorant of That this Learned man and as appears by this constant Professor and Defendor of the Protestant Religion was one of those who was most vehemently accused of Popery by the Presbyterians before the late Wars and for that reason bitterly persecuted by them and forced to forsake his Country whereby he secured himself from the violence of their Hands but not of their Tongues for still the good men kept up the noise of their clamorous Accusation even while he was writing this most substantial Treatise against Transubstantiation John Durel CHAP. I. 1. The Real that is true and not imaginary Presence of Christ in the Sacrament of the Lords Supper is proved by Scripture 2 and 3. Yet this favours not the Tenet of Transubstantiation being it is not to be understood grosly and carnally but spiritually and Sacramentally 4. The nature and use of the Sacraments 5. By means of the Elements of Bread and Wine Christ himself is spiritually eaten by the Faithful in the Sacrament 6. The eating and presence being spiritual are not destructive of the truth and substance of the thing 7. The manner of Presence is unsearchable and ought not to be presumptuously defined 1. THose words which our blessed Saviour used in the institution of the Blessed Sacrament of the Eucharist Mat. 26.26 Luk. 22.19 This is my body which is given for you This is my bloud which is shed for you for the remission of sins are held and acknowledged by the Universal Church to be most true and infallible And if any one dares oppose them or call in question Christs Veracity or the truth of his words or refuse to yield his sincere assent to them except he be allowed to make a meer figment or a bare figure of them * As G. Calixtus writes in some place of his learned Exercitations and before him M. Chemnitius in Exam. Con. Trid. atque in locis Theol. we cannot and ought not either excuse or suffer him in our Churches for we must embrace and hold for an undoubted truth whatever is taught by Divine Scripture And therefore we can as little doubt of what Christ saith Joh. 6.55 My flesh is meat indeed and my bloud is drink indeed which according to St. Paul are both given to us by the consecrated Elements For he calls the Bread the Communion of Christs Body 1 Cor. 10.16 and the Cup the Communion of his bloud 2. Hence it is most evident that the Bread and Wine which according to St. Paul are the Elements of the holy Eucharist are neither changed as to their substance nor vanisht nor reduc'd to nothing but are solemnly consecrated by the words of Christ that by them his blessed body and bloud may be communicated to us 3. And further it appears from the same words that the expression of Christ and the Apostle is to be understood in a Sacramental and mystick sense and that no gross and carnal presence of body and bloud can be maintained by them 4. And though the word Sacrament be no where used in Scripture to signifie the blessed Eucharist yet the Christian Church ever since its Primitive ages hath given it that name and always called the presence of Christs body and bloud therein Mystick and Sacramental Now a Sacramental expression doth without any inconvenience give to the sign the name of the thing signified Exod. 12.21 1 Cor. 10.3 4. And such is as well the usual way of speaking as the nature of Sacraments that not only the names but even the properties and effects of what they represent and exhibite are given to the outward Elements Hence as I said before the Bread is as clearly as positively called by the Apostle the Communion of the body of Christ 5. This also seems very plain that our Blessed Saviour's design was not so much to teach what the Elements of Bread and Wine are by nature and substance as what is their use and office and signification in this Mystery For the body and bloud of our Saviour are not only fitly represented by the Elements but also by vertue of his institution really offered to all by them and so eaten by the faithful Mystically and Sacramentally whence