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
A66965	The Greeks opinion touching the Eucharist misrepresented by Monsieur Claude in his answer to Mr. Arnold	R. H., 1609-1678.	1686 (1686)	Wing W3447; ESTC R26397	39,994	38

that Protestants are not obliged to defend the Sentiment of the Greeks and that his business is to enquire what it is not how maintainable And saith elsewhere P 337. That both the Greeks and Latins are far departed from the Evangelical simplicity and the main and natural explication the Ancients have given to the Mystery of the Eucharist Here then 1. as to the later ages of the Church Protestants stand by themselves and the Reformation was made as Calvin confessed it † Epist P. Melancthoni a toto mundo 2. After such a Confession M. Claude seems not to deal sincerely in that with force enough he draws so frequently in both his Replies the sayings of the Greek writers of later times to the Protestant sense and puts his Adversary to the trouble of confuting him And from the many absurdities that he pretends would follow upon the Greek Opinion taken according to their plain expressions saith these intend only * a Presence of Christ's Body in the Eucharist as to its Vertue and Efficacy opposite to its Reality and Substance and * an Vnion of the Bread there to the Divinity only so far as the Divinity to bestow on it the Salvifical Virtue or Efficacy of Christ's Body and * a conjunction of the Bread there to Christ's natural Body born of the Blessed Virgin but to it as in Heaven not here to it as a Mystery may be said to be an Appendix or Accessary to the thing of which it is a Mystery But all this is the Protestant Opinion 3. Again seems not to deal sincerely in that whilst he affirms the modern Greeks to retain the former Doctrine of their Church as high as Damascen and the 2d Council of Nice ‖ l. 3. c. 13. p. 315. and again † l. 3. c. 13. p. 326. l. 4. c. 9 p. 488. Damascen not to have been the first that had such thoughts viz. of an Augmentation of Christs Body in the Eucharist by the Sanctified Elements as it was augmented when he here on earth by his nourishment but to have borrowed them from some Ancient Greek Fathers naming Greg. Nyssen Orat. Catechet c. 37. See this Father's words below § 321. n. 14. and Anastasius Sinait who explained their Doctrine by the same comparison as Damascen and the Greeks following him did yet doth not freely declare both these the Ancient Greeks as well as the later either to differ from or to agree with the Protestant Opinion § 4 4. Having said this That however the Greek Opinion varies from the Protestants it concerns him not Next he declares That what ever the Greeks may be proved to have held concerning some transmutation of the Bread and Wine into Christ's Body and Blood or concerning a Real or Corporal presence and their understanding Hoc est Corpus meum in a literal sense neither doth this concern his cause who undertakes only to maintain that these Churches assert not Transubstantiation at least assert it not so as to make it a positive Article of their Faith His words upon D. Arnauld's resenting it That whereas he contented himself ●nly to shew that the Real presence was received by the Oriental Schismatical Churches M. Claude diverted the Controversie to Transubstantiation His words I say are these * l. c. 1. p. 157. In the Dispute concerning the Greeks our business is only about Transubstantiation and not at all about Real presence For it was to this only and Adoration that I formerly limited my self in my last Answer But then as if this might do him some prejudice he as it were cautiously addeth Yet I would have none draw a Consequence from hence that I acknowledge a Real presence established in the Greek Church But here to make his words true he adds again in that sense as the Roman Church understands it And what sense is that surely by the way of Transubstantiation And so you see he pares his words till they say no more than just what he said before That he acknowledgeth no Real presence viz. by way of Transubstantiation established in the Greek Church And this is to say only that he acknowledgeth them not to hold Transubstantiation Next concerning the Greek their receiving or opposing Transubstantiation he hath one Hold more Ibid. It is not saith he our business to know whether the Greeks formally reject Transubstantiation Or whether they have made It an Article of Controversie between them and the Latins but only whether they comprehend it amongst their points of Faith or no Our Dispute is only concerning this matter One would think that he had been chaced very much and driven up to the wall that to preserve himself safe he makes so many outworks and contracts the Subject of his Disputation within so narrow a Compass But doth he not here for the Greek Church also thus decline and tacitly as it were yield up that to the Catholicks which they have always professed to be the main Controversie with Protestants on this Subject viz. The Real and Corporal presence of our Lord and the perpetuity of the Christian Faith as well East as West in the constant Belief of this for all the later times of the Church Catholick which consent found in the later times is the truest proof from which we may collect also the true sense of the former And from this Corporal presence once established whether a Transubstantiation be or be not necessarily follows also the lawfulness of a Soveraign Adoration which renders the Dispute concerning one of the two Points he contesteth needless and decideth it against him since an Adoration of the Mysteries practised among the Greeks he is content to allow but not Soveraign Now Real presence makes it out a Soveraign one § 5 5. His way thus far made and his cause pretended not to be concerned in that the Greeks have a different Sentiment of the Eucharist from Protestants Nor that they take Hoc est Corpus meum as also the Latins in a literal sense and hold a Real presence Nor that they do not reject the Roman Transubstantiation Or make any Controversie with the Latins about it And so all Authorities save those that press Transubstantiation being removed from giving him any trouble Next For the Greeks asserting a Transubstantiation the alledging such Testimonies as these which follow and frequently occur in their Authors will not be admitted by him as good or to the purpose That by the Consecration the Bread is changed and converted into the very the proper the True or in veritate in reipsa Body of Christ which Body also is the same with that born of the Blessed Virgin and that suffered on the Cross That the Eucharist is not a Figure or Image only of this Body but the very Body of our Lord united to his Divinity as the Body born of the Blessed Virgin was Neither are these now two but one Unum corpus unus Sanguis cum eo quod sumpsit in utero Virginis