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	bread_n	wine_n	1,397	5	8.0276	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11610	The worthy communicant rewarded Laid forth in a sermon, on John 6.54. Preached in the Cathedrall of St. Peter in Exeter, on Low-Sunday, being the 21. of Aprill, Anno 1639. By William Sclater, Master of Arts, late Fellow of Kings Colledge in Cambridge, now chaplaine of the Right Reverend Father in God the Lord Bishop's Barony of Saint Stephens, and preacher also at S. Martin, in the same city.	Sclater, William, 1575-1626.	1639 (1639)	STC 21850; ESTC S100965	42,655	89

of it They by oblation asservation circumgestation and carrying about adoration and the like prophane it Whereas the actions enjoyned to us herein are Sacramentall only expressed in the Text by eating and by drinking which is the next particular though but in a little mouthfull of words onely to bee discoursed of Whoso eateth my flesh and drinketh my bloud These actions of Eating The third particular and of Drinkking are both of Sacramentall Institution and signification symbolically representing the inward application of and as it were the mysticall mastication or feeding upon Christs flesh and bloud by faith which is the mouth of the soule and her exercise and acts about this mystery as 't were the very eating and the drinking of Christs flesh and bloud Now this eating is as Christs body to which it doth relate twofold 1. Sacramentall 2. Spirituall both are required but chiefly the spirituall because the wicked may equally share with us in the first and if we have the second though necessity perchance barre us of the first yet we are safe still remembring the Rule that Nuda carentia non damnat but contemptus because that Christ doth not universally and alwayes l Deus gratiam Sacramentis non alligavit quasi absque illis neque possit neque velit ullos servare Pet. Martyr loc com class 4. c. 5. sect 16. p. 826. tye without any exception his saving graces to the outward means Hence is that of m P. Lumb l. 4. dist 4. 9. Lumbard Some saith he take both the Sacrament and the thing signified with it so the Elect and faithfull in their health or well-disposed some the Sacrament onely and no more so the Hypocrite a third sort the thing onely without the signe which is indeed the principall eating hence is that knowne word of S. n Aug. Tract 25. in Joh. Austin Ut quid paras ventrem dentem crede manducasti Why preparest thou thy teeth and belly beleeve only and thou hast eaten Christ Now though I might here take occasion justly to exhort my selfe and you to a frequent partaking of Christ even Sacramentally too and so o Eph. 5.16 redeem the time of our freedome herein because the dayes are evill so that we may either be taken from the Sacrament or it from us we finde that the Primitive Church was p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.46 daily in it which made Saint q S. Cyprian in orat Dom. sect 13. Cyprian to interpret the daily Bread in the Lords prayer of the Sacramentall bread And in Saint Chrysostomes dayes there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chrys hom 3. ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a daily sacrifice in use and he in wonder cryed out on the slacke comming unto the holy Altar and blamed it as an ill custome But though I urge not such a frequency lest the commonnesse might abate somewhat of the reverence to it yet at least let not the moone pace over the Zodiack oftner sith the spouse of Christ is likened to the b Cant. 6.10 moone then we performe if possible our course this way St. Paul is at his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his c 1 Cor. 11.26 oftennesse of which d Thom. 3 qu. 66 art 9. ad 5um in fine Quia homo semel nascitur multoties autem cibatur semel tantum datur baptismus multotiens autem Eucharistia Thomas gives a reason though Baptisme be but once for all administred because though man be but once borne yet because he stands in need of often feeding and nourishment therefore though the Sacrament of Initiation Baptisme be but once given yet the Sacrament of farther confirmation and strengthening the Lords Supper or the Eucharist is often administred In Concilio Agathensi as I find in Isidores Councels he was sentenced for an unsound Christian who did not at the three great Festivals of the yeere at least communicate Our own Church hath pressed her children to e Canon Angl. 21. Three times a yeare at the least whereof one to be now at f Certum habemus quia Christus resurgens ex mortuis jam non moritur c. tamen ne obliviscamur quod semel factum est in memoria nostra omni anno fit sc quotiens Pascha celebratur August praef in 2. expos Psal 21. de cons dist 2. apud Lumb l 4. dist 12. G. Easter But as for our spirituall eating that must be every day for else the soule would starve and dye which liveth not but by the g Hab. 2.4 Gal. 3.11 The fourth particular life of faith And as Christs flesh must thus be eaten by us so must every good Christian drink his bloud too for which cause we find a Conjunction coupling them both together in the Text And both bread and wine too were prefigured in Melchisedech his oblation of both bread and wine to Abraham Gen. 14.18 as St. h S. Cyprian sect 2. de Coen Dom. Cyprian i Rabbi Samuel quâ supra cap. 19. p. 645. Rabbi Samuel k Thom. 3. qu. 61. Act. 3. ad 3um Aquinas l Hales par 4. qu. 10. mem 1. Art 2. p. 223. edit 1622. Hales and many others have well observed See yet if herein our Romanists be not directly Antichristian and both wayes run themselves upon the rockes the dangerous Scylla of * Apoc. 22.18 19. adding on the one side and the engulphing Charybdis of taking away on the other side both pernicious In the Councell of Florence for loe a deepe silence of this till that time in all Antiquity which was but in the yeere 1200. some 30. yeares after that Hugo de S. Victore and P. Lumbard had vented their conceits herein and they were the first that made any noise about it as m Dr Whitaker l. 8. sect 59. de paradox cont Duraeum Dr Whitaker sometimes Oracle of the chaire in Cambridge hath shewed us Then and There they decree for seven Sacraments whereas our Saviour appoints but two They might as well have settled 70. times 7. in the larger acception of the word Sacrament as it signifies the signe of an holy thing in generall And now here they mangle the use of these that our Saviour appointed allowing the cup only unto the Clergy pretending that Christ meant that onely to the Apostles then present with him at the institution but as well they may say the same likewise for the bread But besides the expresse institution of our Saviour himselfe under both kindes and not of the bread onely in the maine the wine being by n Pet. Martyr loc com clas 4. c 10 sect 18. p. 849. concomitancy alone consecrated as some of them doe tell us not onely the Primitive but even the whole o Cassander consult Art 22. initiō Catholicke Church of Christ yea even the purer Romane too for a thousand yeares continuance which had

building the two chiefe Pillars of which building as h 1 Kin. 7.21 Jachin and Boaz in Solomons Temple are the two maine Articles of our Christian faith viz. the resurrection of the dead and the life everlasting And that which as John Baptist did to Christ fore-runneth and i Mat. 3.3 prepares the way to solid comfort in them both is to eat the flesh and to drinke the bloud of Christ whose flesh is meat indeed and whose bloud is drinke indeed verse 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed because no food in shadow or in type but truely and in substance indeed because not provant for the body but spirituall nourishment of the soul indeed because not k Col. 2.22 perishing with the using but an heavenly viond a food l 1 Cor. 8.8 commending us to God and nourishing up for ever unto life eternall These four then viz. The division 1. The manducation of the flesh of Christ 2. The compotation of the bloud of Christ 3. The resurrection of the body And lastly 4. The possession of eternall life the certain issue of the other three These foure like the foure rivers in the garden of m Gen. 2.10 Eden doe all spring from the pure fountaine of this Scripture and must now flow abroad into so many severall streames of discourse which in their present spreading shall make glad I hope this City of God The same hand that gave the opportunity vouchsafe to give successe to this businesse Whoso eateth my flesh and drinketh my bloud hath eternall life and I will raise him up at the last day I shall begin in that n Singula quaeque locum teneant dicenda decenter Horat. de Arte Poetica order which the Text presenteth the parts in and in the former generalls observe 1. The guest invited to this heavenly Feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whoso or as the Genevians render it Whosoever answering to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint o 1 Cor. 11.27 Paul the parallel Scripture unto this 1 Cor. 11.27 2. The provision made to entertaine these guests the flesh and bloud of Christ for meat and drink 3. The two actions with their relation to their severall object eating the flesh and drinking the bloud of Christ 4. And fourthly the conjunction of both these together for which cause I called it a compotation not flesh onely without bloud but bloud also as equally as the flesh and both respectively to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning Of these in their order This Whoso is not either so universall The first particular or indefinite that pell mell promiscuously by vertue of it all commers or intruders were to be admitted to this sacred soules-repast though it be true that every worthy and accomplished guest may take p Isa 55.1.2 freely of the heavenly Supper and without cost Come saith the Prophet eat ye that which is good and let your soule delight it selfe in fatnesse and all without money and without price Isa 55.1.2 Procul hinc procul ite profani For if he that thrust himselfe in without his q Mat. 22.11.13 wedding garment to the Kings Feast was shamefully bound hand and foot and cast into outer darknesse where there was weeping and gnashing of teeth if there bee a Nolite sanctum canibus r Mat. 7.6 holy things and pearles be interdicted unto dogges and swine unto persons of a currish and swinish disposition that still as a 2 Pet. 2.22 Peter saith are turning backe to their vomit and to their wallowing in the mire of all impenitency Was a beast slain for touching the b Heb. 12.20 mount and shall not a person that is embrutished and sunke below his species in vile affections bee punished for touching that Table where the Lord is present Loe He that eates Christs flesh with a foule mouth and receives him into an uncleansed and sinfull soule doth as one saith well all one as if he should sop the bread he eates in dirt or lay up his richest treasures in a sinke No such unworthy and undressed guests are to touch here yea if they should all that they eat or drinke is but sure c 1 Cor. 11.29 judgement and damnation to themselves by such a presumptuous impreparation laying themselves open to the strokes of Gods displeasure of which Nadab and Abihu in a parallel case are exampled out for our warning being suddenly destroyed for offering d Lev. 10.2 strange fire at Gods Altar and no lesse are those endangered that present strange souls and a false faith at Christs Table for surely as Moses said to Aaron God wil be e Ver. 3. sanctified in them that come nigh him Wherefore our Saviour whose essence was Purity it self in abstracto when he meant though not to lay downe any thing which he had before to wit his Divinity save only as f Pantolcon tract de lumin sanct pag. 587. in patrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pantoleon hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the act and time of his exinanition he seemed awhiles to shadow the manifestation and as it were to hide the glorious splendour of the same yet to assume unto his divine Person another Nature and that not of Angels for some of them stood but of Man whose whole species was quite lost as say the School-men in the fall of Adam In this his incarnation or assumption of his humanity he chose the wombe of none but of a pure Virgin to be lodged in for as no uncleane thing can enter into the kingdome of Heaven no more would the King of Heaven enter into any uncleane thing hee was a Lamb without h 1 Pet. 1.19 spot or blemish and could not therefore enter into a leprous soule yea his very body and his flesh so pure that those two noble Converts of his Joseph of Arimathea and his i 1 Joh. 7.50 night-Disciple Nicodemus thought it fittest as Primasius noteth out of St. John to be wound up onely in linnen cloaths and with sweet spices and fragrant odours to be interred in a new sepulchre never soyled by a sinfull body Joh. 19.40 41. And when himselfe was now about to give this same body of his in Sacrament at the first institution of his last blessed Supper unto his Disciples its noted by the same Evangelist chap. 13.4 5. that he riseth from supper that is if I misconceive not from the second and common supper now begun next to the eating of the Passeover which was the first and legall supper which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rising up partly intimates For the legall Passeover as we may gather from Exod. 12.11 was to be eaten standing with staves in their hands and at which common supper it was before it was wholly ended that Judas eate the sop and had his traiterous hand with his Master in the dish after which sop no Sacramentall sop as I beleeve with a n

there bin no expresse appointment was notwithstanding of a very p The approved practice of the Saints of God is equivalent to a precept Dr Sclater my father s rm on 1 Cor. 9.13 14. p 34. stiled The Ministers portion edit Oxon 1612. Illa quae ubique observantur multum proculdubio valent ubique id est toto terrarum orbe semper observata c. Dr Whitak l. 1. cont Duraeum sect 16. binding observation did observe it so as Cassander one of the chiefest Divines of his time confesseth Nor indeed can they themselves shew us q Quando primùm vigere coepit in aliquibus Ecclesiis minimè constat Valent Jes de Eucharist c. 10. p. 499. sect Haec igitur when certainly the Communion onely under one kinde first began yea till within these last 400. yeares which is a very new-antiquity it had no spreading entertainment for Aquinas confesseth that under both kindes was in use even to his times and he was both a My L. Grace against A.C. sect 33. p. 275 276. num 13. borne and dead during the reign of Henry the third of England and the one kinde was decreed but in the thirteenth Session of the Councell of Constance which is very b Id. ib. sect 38 p. 340. moderne at least farre downewards from the Primitive and purest Church so that I have no other hopes to keepe up your attention with any further discourse herein then to tell you onely as Demosthenes was wont to say to his Athenian auditors when they grew remisse under his Orations Here is newes for you which word Newes though it may spur your attention in the listening to it yet it should withall encrease your abhorrence of that religion which is thus patched together with the fragments of c I will sincerely promise that when ever any point of the Religion I professe shall be proved to be new and not ancient Catholike and Apostolike I meane for matter of faith I will renounce it c. See K. James confess of faith Art 23 in fine exactly Novelty for there is no faith or religion True but onely That which is Catholike Truely and properly which is and was beleeved every where alwayes and by all which hath as Vincentius d Vincent Lirin cap. 3. cont haeres Confer my Lo. Primate of Armagh ser on Eph. 4.13 p. 27 28 29. edit 1631. Lirinensis saith both Universality Antiquity and unanime Consent of the e See Aug. epist 18. c. 5. l. 4. de Bapt. cont Donatist c. 24. Confer my L. Grace against A.C. sect 21. p. 137 138. num 4. sect 38. p. 352. num 17. initio sect 39. p. 378. num 4. ib. whole Church of Christ which these late upstart devices and f Mat. 15.9 doctrines of men undoing by consequence the ancient and pure worship of God have not Sith then my deare Brethren these Romanists the onely Catholikes as they cry themselves up by which one g My L. of Durh. quâ supra c. 15. sect 1. initio word as by a Gorgon's or a Medusa's head painted in a shield they thinke at first sight to terrifie and delude poore ignorant Protestants as they count most of them and if they could sith I say these be such h 2 Sam. 10.4 Hanuns to shame us by cutting off at halfes the best of our spirituall ornaments as he did of Davids servants in a mock and fith they dare to be so bold as to take from you the i Psal 116.13 Calix salutaris sanguis est Salvatoris Bern. tract de lib. arbit gratia fol. 289 G. Illyr p. 126. in verbo Calix cup of salvation pray you for their conversion if God k 2 Tim. 2.25 peradventure wil give them repentance to the knowledging of the truth and then leave them and their l This without all doubt is all the infallibility the Pope hath to be sure to be infallible in whatsoever he would have determined chiefly remembring the Councells of Constance and Basil See my L. Grace qua supra sect 29. num 2. p. 219 sect 33 ib. p. 262 263 c. infallible Head if so they will not returne unto Gods cup of Trembling which shall make them reel and stagger more with Terrour then excesse And for your selves listen to your dearly-loving Saviours invitation who saith * Luc. 14.17 Come unto me If any man thirst let him come unto me and drinke Joh. 7.37 What is this thirst but a thirst of faith for so verse 38. and what is this drinke but the precious liquour of his owne bloud for as hee saith Joh. 6.55 in the next verse to my Text My flesh is meat indeed so also My bloud is drinke indeed whereof this Sacramentall cup tendred unto every of you by us deare Christians that be members by faith of Christ according to his owne appointment and institution is the sure signe and seale and pledge unto your soules For this cause yee see clearely in the Text that by a copulative both Eating and Drinking are conjoyned together what therefore God hath thus joyned together let no man much lesse the l 2 Thes 2.3 man of sinne shortly to be consumed by the m Vers 8. ib. spirit of Christs mouth dare to put n Mat. 19.6 asunder and sith both are so placed in the Text that as the o Exod. 25.20 Cherubims on the mercy seat though they look each to other yet still turning with their faces to the mercy seat so both these to the universall particle that is set in the doore of my Text to call in all worthy commers Loe every one all ye that hunger and thirst aright by faith come in and eat and drinke your fill saith Christ Behold my owne flesh and bloud stand ready fitted for your best provision and to set an edge upon your spirituall appetites see here is after Supper eternall life to abide with you and you with it for ever and this most fully to bee given at the last act for so we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whoso Whosoever eateth my flesh and drinketh my bloud hath eternall life Hath eternall life See here and note it The third particular No man ever yet lost by his obedience to Christ he is not p Heb. 6.10 unrighteous to forget it hee alone is worthy to lose who when Christ inviteth him he puts him off with fond q Luk. 14.18 excuses and will not come loe here is life given the sweetest monosyllable in the world and not so alone but life eternall Had he said length of daies he had made good the first promise made to the obedience of the morall law Eph. 6.3 but in that he names eternall life see here the complement of all blisse But I pray note the expression 't is in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not he shall have but he hath it and how so because