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	wine_n	1,436	5	7.7621	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04790	Two godlie and learned sermons appointed, and preached, before the Jesuites, seminaries, and other aduersaries to the gospell of Christ in the Tower of London. In which, were confuted to their faces, the moste principall and cheefe poincts of their Romish and vvhoarish religion: and all such articles as they defend, contrarie to the woord of Cod [sic], vvere layed open and ripped vp vnto them. In Maye. 7 and 21. Anno. 1581. By Iohn Keltridge, preacher of the vvorde of God, in London.	Keltridge, John.	1581 (1581)	STC 14921; ESTC S105451	120,903	140

is the newe Testament in my bloode This figure did the fathers we often times and the scholemen too Lactan●●●● called the churche the temple of God Hylarie calleth it the house of Gods Ambrose calleth it the mother of al that liue Epiphanius saith it is via Regia the high kinges high waye Ierome saith it is the Arke of Noe and so doe they also speake of the supper of the Lord Nazianzen calleth it the supper of the Lorde a thankes giuing and againe a Table Ambrose calleth it a spirituall restoratiue and Dionisius calleth it a societie a communion a congregation an assembly so that if the Papistes and Iesuites did not willingly erre they might see the trueth In which wordes is a deuble Metonymie a double figure First the vessel is taken for that which was contained in the vessell as the cuppe for the wine which was within the cuppe Then the wine is called the couenant or Testament where as 〈…〉 the thing it is it can bée but the signe of the Testament 〈◊〉 rather of the bloode of Christe whereby the Testamente was made And thus doe I thinke of the body of Christ for it was spoken by the same figure representing the bodie and the bloode of Iesus Christ Nowe for that you may knowe both my faith and what I thinke hereof I will make open protestation of that certaine and vndoubted veritie which I beléeue as also so farre as in me lyeth confirme and establish the weake consciences of those that are here At the supper of the Lorde you shall consider two thinges 1. The person of God 2. The person of man In the person of God 1 The institutor which is Christ 2 The cause of his institution which is the remembrance of his death In the institution of these thinges 1 The externall signes 1 Bread for his bodie for his death 2 Wine for his blood shedding most precious sacrifice 3 The word for the remembraunce of both 2 The internal meaning And then shall you see all his spirituall graces most heauenly benefites Which are these most excellent 1 Faith if we beleeue 2 Assurance of life if we continue 3 Saluation if we receiue these mysteries truely 4 In Christes blood shedding our blood is not shedd 5 In his offering God the father is pacified 6 By his death hath hee ouercome the power of death and hee giueth the spirite which worketh vnto life to all those that receiue him worthily Secondly we haue here to cōsider mā and it is to be done two waies 1 In his own person 2 In the persō of his neighbor If in his owne person then let him consider 1 The time Hee is warned to flye sinne and though at all time hee bee put in minde thereof yet nowe aboue all times and though neuer vntimely yet it is the best time to remember it 2 The place it is holy for wee come before God 3 The persons and they are these 1 God the father 2 God the Sonne 3 God the holy Ghost These are al there these are naturally there these are in power ther they are not really there these are in grace there they are not in state there these are in gouernmēt of spirite truth there they will not be mocked at your handes 4 The vse of this the supper of the Lord. The vse is this 1 That we stand in faith conforme our selues to the death of Christ 2 That we examine our selues and come with a loathing of sinne meaning to sinne no more 3 That you be assured that whatsoeuer hath been done before time is pardoned Then here commeth in the last thing to be considered which is The person of thy neighbour for there be two sortes at the table 1 Thou thy selfe 2 And others For thy selfe call to minde 1 What thou wast 2 What thou art 3 What thou shalt be 1 Without God and borne in sinne 2 Made a newe man strengthned in Iesus Christ 3 An heir with God copartner with him if thou liue therafter For others remember 1 To laye aside all malice with hawtines 2 To laye aside all enuye with bitternesse 3 To lay aside all reuenge with greedinesse Then haue you fulfilled all Nowe for my owne parte I do protest simply before the Lord my God The Lord did foresee that these blasphemou● heretikes woulde rise vp therefore hath God giuen to vs many examples to approue that which here he spake so that Papists Iesuits cannot be excused for euer that if I had but any warrant at al in the scriptures to satistie me in this point I wold condescend willingly vnto your opinions But séeing the whole body of the Bible is against you and we haue the Lord wholy on our side what reason is there that I should credit you And as for you if you were not blinded if you were not deceiued if you were not most wonderfully drowned in your errours you might easily see the truth of this matter If God alone had vsed this figure in this place if it had béen founde no where else if the scripture would not haue permitted it if the lawe and the Prophets did not testifie it if reason and God him self did not condescend vnto it then you might haue perswaded vs but seeing that the Lord our God hath not bene against our opinions but hath euen by his owne mouth iustified all that we haue spoken what cause what reason what moueth you to coutende Search and sée looke into the booke of God if 〈◊〉 very same figure be not vsed in many thinges as it is in this one thing of his bodye The worde of God is compared to leauen that leaueneth the whole lumpe Matth. 13.33 Isay 49.2 Ephe. 6.17 Apoc. 19.15 Ier. 5.14 Ier. 23.29 Ezec. 3.3 Esa 55.10 Deut. 32.2 Matt. 13.19 the word is called a sworde the worde is called Musterde séede the worde of God is called fire the worde of God is a hammer the word of God is bony the worde of God is as snowe the worde of God is as raine the worde of God is the seede sowen yet for all this the worde of the Lord leaueneth not the worde of the Lorde striketh not the worde of the Lorde groweth not the worde of the Lorde burneth not the worde of the Lord killeth not the worde of the Lord sweeteneth not the worde of the Lorde snoweth not the worde of the Lorde rayneth not the worde of the Lorde powreth not downe materially grossely earthly and really as the wordes portende and so I say of the body of Christe you haue it not carnally you haue it not fleshly you haue it not verily flesh blood and bone in the sacrament The same maner of speach also in the scripture concerning Christ is found euery where Christ was the rocke that gushed out water 1. Cor. 10.1 yet Christ was not in the rocke and Augustine and Origen are of the same opinion that the rocke signified Christ

for there is giuen this reason of the commixtion De latere eius aqua cum sanguine egressa Conciliū Wormatiense cap. 4. vinum de vera carnis eius vita cum aqua expressū ostendit Out of the side there gushed out bloud water which doth declare that wine is to be mingled if we will haue life through his flesh with water Who séeth not that this straunge great miracle done when Christ was deade to make a separation betwixt him other men How wicked vngodly the Iesuites are is now seene that defende a lye in so shamefull maner vpon the authoritie of a Pope which was Alexander but they runne from Christ and from his Apostles hath no force at all to proue commirtion at the table For the mixture which they take away from the miracle that was vpon the trée their commixtion is at supper That was when Christ had giuen vp the ghost they should proue that Christ did it when he was aliue at the table That was a miracle to shewe the straunge crueltie of them vpon Christ and the commixtion at the table should haue bene no miracle at al but a custome and ordinance if it had bene done by Christ That was a mixture of bloud and water and what is this that therefore you should mingle wine and water That came out of Christes sides This should be done at their Altar that was for a miracle declared to the faithlesse Iewes this must be obserued in the faithfull Church that was a signe to them of the displeasure of God of their trechery to Christ you forsooth must apply it to a custome to be obserued in the house of God Wherefore if you will kéepe it and retaine it still as vnto them so shall it be a token of Gods wrath and curse vnto you for euermore And though there haue bene sufficient tokens of the displeasure of God shewed vpon you yet the more and the heauier shall they be Augustine did chide the people for not cōming to the table Ambrose was wrath for the slacknesse of thē in the Church Tertullian and Irenaeus do complaine bicause men came not in time to receine the bread and wine and Ignatius Policarp do chid them of Antiochia and Smirna for their slacke and slow comming to the table but beside the Iesuites Papistes and suche like heretikes none keep back the people from comming to receiue as you haue most blindly and ouer wickedly verie foolishly and most peruersely charmed euerie good institution of Christ O that euer you should commit such sacriledge as to kéepe true Christians and the weake members of his bodie from the table I tell you that all forts of people should haue occasion to curse you if you were permitted to goe forward in your diabolicall pretences Thinke you that the great man though he be a Lay man the honourable man though he be a temporall man the plaine man though he be no spirtuall man is not as willing to receiue and as readie to come to the table of the Lord as are you or any other of the Cleargie Then why would you bring in Innouations inlarge your whorish kingdome of Rome and teach vs that it is not lawfull for the Lay man to receiue the supper of the Lord in both kinds I tell you you are but robbers of men destroyers of soules patrons of iniquitie defenders of vntruth such as chop chaunge for your own cōmoditie And there is no one sort of our people but the doore shal be opened to them the way made ready for them we will be as desirous to instruct them to tell them how to come to Christes table as you are readie to withdraw them from the receiuing of so holy mysteries But you men full of iniquitie readie to spill the blood of the simple and to cast away multitudes of people shew vnto me some cause some law some reason some scripture some commandemēt of God by which you may lawfully and by right take away the wine from the breade that is deliuered Is it because Christ ministred to his disciples and not to lay men O wise and of déepe vnderstanding Wherefore do you minister at al vnto them wherfore then let you any come If it be lawfull for them to receiue bread shal it bee lawfull for them to take the wine Why Christ deliuered both ergo they must haue both Christ saide not only take eat but take drink too Christ did not all alone giue the bread for his bodie but he gaue as well the wine for his bloode therefore béeing giuen ioyntly they may not be distinguished seuerally and being deliuered by Christ equally they may not bée cutt a sunder by man vnreuerently Your councell of Constance after Christ 1415. and at their Session in Iune 13. Consilium Cōstantiense By the meane● of Dioscorus B. of Alexandr●● and one Chrysaphius was a Councell held at Ephesus where Entyches the heretike was restored ergo a Councel can doeth erre and so doth this of yours Did forbid to minister in both kinds at the Altar But what of that it proneth not that therefore it was a thing lawefull because they decred it for the Scribes and Pharcsies tooke counsell together against Christ often times and his doctrine as well as you doe against his ordinance and institution Yet may we not iustifie or alow them no more then we dare or be able to thinke well of you And albeit your superstitious Eremites some not all the dayes of their life many not in the space of many yeares did euer receiue the communion yet are they no lawe vnto vs no more then are the Iewes or Turkes that disalowe of all that Christ doeth A simple man may sée you are in a wrong way For both the institution of Christ proueth it The custome of the Apostles aloweth it The manner ordinances in the primitiue Church confirmed it The fathers the Doctors haue defended it our Churche of Englande doeth against you and all other heretikes stande vnto it That the holy communion is to be ministred vnder both the kindes of bread and wine not vnder one Luk. 22.19 It is euident in Luke where as Christ our Sauinur is first saide to giue thankes secondly to haue broken thirdly to haue giuen fourthly the bread fiftly to his disciples then to haue cōmaunded them but what To do the same in remēbraunce of him Then also it followeth the likewise after supper Mark 14.22 first Christ took the cup then spake vnto them then said the the cup was the new Testament in his bloud Then shed for them and for many for remission of sinnes Math. 26.28 as Mathew saith where vppon I conclude this The Institution of our Sauiour Iesus Christ is not to be broken But when he was at supper he gaue the Breade and the Cupp equally to all ergo we must giue the bread and the

wine to euery one neither is his holy Institution to bée broken Paule vnto them of Corinthus saith thus No alteration of Christs institution by the Apostles ergo much less ought you to chop change as you ●od That which I receiued I receiued of the Lorde and it was this that the same night Christ was betrayed he tooke bread and brake it in remembrance of him Then after supper he tooke the cup and saide it is the newe Testament in my bloude this doe as ofte as you do i●in remēbraunce of me There followeth a Confirmation of the Institution with a reason cause thereof namely As often as you shall eate this bread 1. Cor. 11.24 and drinke this cup you shal shewe the Lordes death till he come Out of this place I gather these collections The first is a Christipersona from the person of Christ In good things we are not to gainsay the good doings of our predecessors and Cyprian ●o Iulianus saith that al allowed by the apostles al thinges set down by Christ and all customes confirmed by the spirite of God are to be kept ergo this of bread and wine must not be altered thus knitt together that which Christ did that same did Paul imitate and keepe in his Churche of Corinthus ergo wee ought not or any other nation else but keepe the same custome in breaking breade and giuing wine vnto all that come in our Church The seconde reason is this taken a persona Pauls from the person of Paul for Paul would do no other thing than that which was lawfull which also is to be done of vs but Paul vsed bread and wine indifferently to all without acception ergo wee also ought to doe the like The thirde reason is taken ab Ecclesia from the custome of the Church and the church of Corinthus was verie precise in obseruing the ordinances of Christ Paul wherefore seeing they in that Church had the sacramentes ministred in bothe kinds the church of England all other godly refourmed churches ought to do the like This without question was wel su●●iciently knowen to the churches in the East West 〈◊〉 the space of many hundred yeares after Christ vntil the image of desolation was set vp the tyranny of the Pope fully established these such like deformities were not knowen De Consee dist 2. Can. Cum om ne Paragrapho illud Inhus a Pope writing to the bishops that were in Egypt sindeth great fault with them for not deliuering the bread the wine vnto the people wherof he yeldeth two reasons the first for that Christ commended to the Apostles both his body his bloud The second for that there was a commendation seuerall by it selfe left to all both of the bread of the wine that was in the cup. And Gelasius doth write to certein bishops sayth Anathematizariomnes qui accepto corpore Christi In decret abstineant a Calicis communione that is Those men are all accursed who taking the body of the Lord shal abstain from the receiuing of the cup. Now this was one of your Popes too for i● is euident that this beggerly slauish decision came in a lōg time after our sauiour Christ therfore the greater is your condemnation as knowing that these are the deuises of men wil yet for all that cleaue vnto thē so stedfastly The Tripartite historie doeth make mention that S. Ambrose wrote to Theodosius the Emperor to this effect Lib. 9. cap. 30. O Imperator Princeps conseruorum c. that is O Emperor Prince of thy fellow seruants for there is only one God king lord creator of all with what eyes are you able to looke vpon the temple of the high God how will you lift vp your handes to heauen which drop downe continually with the bloud thou hast shed vniustly For I finde that at that time seuen thousande men were slaine euen good Christians by the cōmandment of Theodosius at Thessalonica A worthie and rare example of a most learned and famous doctor and therfore Ambrose proceedeth in his Epistle to Theodosius thus How can you O Emperour receiue the holy body of Christ with such hands With what rashnes can you take the cup and put it to your mouth to tast of his moste precious bloud when as by the fury of your commaundement so much bloud hath beene shedde without a cause c. In this it is moste apparantly to be séne that in the time of Ambrose hoth the Emperor● his people vsed to receiue the communion in both kinds so that wee are to suspect you now more vehencently then we did before and wee may think that you are some grieuous deceitful Gibeonites come hither to espie what Iosuah and his people Israel doth and in the ende to make some conquest and to praye vppon vs for if you did reade and holde vppon the fathers of olde whome very glosingly you haue in your mouth to begyle the simplicitie of yong heads withall it could not be that you should so much differ from them as you doe For which of them all affirmeth as you do affirme or defendeth that you do defend or mainteineth that you mainteine or standeth so vndiscreetely in so manifest vntruethes as you do Search see all the whole Senate and good troope of famous learned men are against you Euen Fabianus your countriman and a Roman that liued vnder Gradianus and Philippus continued till the raigne of Decius as witnesseth Platina gaue in commaundement Vt quisque Christianus singulis annis ter Eucharistiam sumeret Sabellicus Volateran That is That euery one named a Christian shoulde euery yeare receiue the supper of the Lord without exception it is commaunded and as appeareth in the customes of the Church they did receiue it in both kinds of bread I meane and wine August Canone Qui manducant De Consec dist 2. Augustine sayeth thus They that eate and drinke Christe eate and drinke him vnto eternal life he that eateth him is refreshed he that drinketh him is quickened and liueth The glose in that place sayth thus Idest Dist 2. Can. si Quotiscunque in specie panis vini as much to saye as the wordes spoken by Augustine are to be vnderstoode in both the kindes both breade and wine Ambrose is of this same opinion in the deciding of this matter vppon the wordes of consecration Hilarius ibidem Can. Si non Hilarie is as plaine as he was graue in this point Si non sunt tanta peccata vt communicetur quis non se debet à medicina corporis sanguinis Domins separare That is If thy sinnes be not such but that thou maist communicate no man must presume to separate Christes body from his bloud Cyprian is very hoat with Cornelius the Pope and sayeth At verò nunc non infirmis In Epist 2. de Caena Dom. sed