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
A17146	A sermon preached the 30. of Ianuary last at Bletsoe, before the Lord Saint-Iohn and others concerning the doctrine of the sacrament of Christes body and blood, vvherein the truth is confirmed and the errors thereof confuted, by Edward Bulkley doctor of diuinitie.	Bulkley, Edward, d. 1621?	1586 (1586)	STC 4027; ESTC S109470	40,435	102

it followeth Iesus tooke bread c. Here the Euangelist sheweth two causes of this sacrament the efficient material cause The efficient cause is Iesus Christ the sonne of God Iohn 1.29 who is the lambe of God that taketh away the sins of the worlde who hath made peace betweene God and vs by the blood of his Crosse Collos 1.20 hath reconciled vs in the bodie of his flesh through death 1. pet 1.18 who hath redéemed vs from our vaine conuersation receiued by the traditions of our fathers neither with gold nor siluer but with his owne precious blood who hath loued vs hath washed away our sinnes in his blood Apocal. 1. ● made vs kings and priests vnto his father euen this Iesus our only Sauiour redeemer hath ordained this holy sacramēt for vs left it vnto vs in remēbrāce of his death for a gage of our saluation purchased thereby Wherefore if Iesus Christ and our saluation procured by him be deare and pretious vnto vs then also this sacrament which he hath deliuered vnto vs and instituted for vs to confirme our faith in him ought to be deare and precious vnto vs. Therefore we should be very carefull that neither negligently we absent our selues from it nor vnreuerently come vnto it nor that we make not smal account of it for if we vse to make great account euen of small things which our deare friends leaue vs at the houre of their death in remembrance of them How much more account ought we to make of this sacrament how small soeuer it séeme to the outward eye of flesh blood séeing that our deare redéemer Iesus Christ euen as it were at the houre of his death bequethed and committed it vnto vs and hath left to be a necessary foode vnto our soules that thereby we may dayly more and more grow vp in him But hereof I shall haue occasion hereafter further for to speake when I shal intreat of our dew preparation in comming to receiue this holy Sacrament The second cause touched in these words which is the materiall is bread and wine as after followeth which be the outward matter and elements of this sacrament and be holy signes of Christs blessed body offred and of his pretious bloodshed for vs. And here that we may the better know the true nature and vse of sacraments we are to vnderstand that God in offering to vs our saluation purchased by Iesus Christ vseth two things the one is his words wherein be contained his swéete and pretious promises of mercie grounded founded vpon Iesus Christ the other is externall signes which wée call sacraments be added to the word for seales to seale to confirme vnto our consciences the promises of the word euen to set that before our eyes which the promises of gods word do sound into our eares for we are to marke this that both the promises of the word and also the sacraments lead vs to one selfe same thing that is to Iesus Christ in him only to séeke our saluation for as the word doth this as appeareth by those places before alledged out of Iohn 1.29 Col. 1.20 1. Pet. 1.18 Apocal. 1.5 and infinite such other euen so do the sacraments lead vs as it were by the hand vnto the same liuely set the same before our eyes As for example baptisme doth teach vs to the eye that euen as water washeth away the vncleanesse of our bodies so Christs pretious blood which hee shed for vs cleanseth vs from the filthines and giltines of our sins And this sacrament of Christs supper teacheth and assureth vs that euen as bread and wine féede nourish strengthē comfort mans hart so also Christ Iesus who offred his body and shed his blood once for al euen for vs féedeth nourisheth strengthneth comforteth our féeble sinful soules vnto eternal life And these two things his word outward sacraments God hath from the beginning vsed therby to offer our saluation to vs to assure vs of his fauour When God had created Adam Eue and placed them in Paradise he did not onely by word teach and admonish them to serue and honour him their creator but also he did set the trée of life in Paradise which should set before their eyes effectually teach them to imploy that life which they had receiued of God to Gods glorie When God had brought that fearefull floud vpon the world for the horrible corruption wickednesse thereof and did in mercie determine neuer in like manner to destroy it so againe Gen. 9.11 he did not onely assure vs therof by his word and promise but also the more to confirme it vnto vs did set his bow in the clouds that as often as we behold the same we should be assured of the performance of gods promise as euen to this day appeareth When it pleased God to accept Abraham and his séede to mercy he did not onely signifie the same to Abraham by making his couenant with him Gen. ●7 that he would be his God and the God of his séed and that in his séed al nations of the earth should be blessed but also he gaue vnto him the sacramēt of Circumcision to be a seale of this his couenant to assure them that by that blessed séed Iesus Christ he would circumcise the foreskinne of their hearts and cut away all their vncleanenes And when God as it were renewed this couenāt to the Israelites when he brought them out of Egypt he did not onely giue his Law vnto them wherein his couenant was conteyned but also ordeyned the passeouer and many other sacrifices to confirme the same vnto them in being holy figures and signes of Iesus Christ to come vpon whom the couenant was grounded Euen so to confirme the new testament and couenant made with vs wherof I made mention before Hierom. 3● 31 Heb. 8.8 which is the same in substance with the olde but called new because it is renewed vnto vs in Iesus Christ reueiled adorned with greater graces of Gods spirit Christ hath ordeined sacramēts in number as S. Augustine affirmeth fewest August Epist ad Ianuar. 118. in obseruation easiest in signification most excellent that is Baptisme his holy Supper And therefore our Sauiour Christ speaking of the cuppe as S. Luke and S. Paul report his words saith 1. Cor. 11.25 This cup is the new testament in my blood that is to say a sacrament and seale of the new testament and couenant of God confirmed vnto vs in his blood And this manner of teaching and delyuering of things by these two kinds of things words obiected to the eares and outward signes to the eyes it séemeth that we by the instinct of nature or rather of God haue in like sort receiued for in conueighing of things from one to an other we obserue the same order As if a man make conueiance of lands or goods he doth it

words This is my body We are to consider that it is no maruell if our sauiour Christ heare speaking of a Sacrament do speak sacramentally and do vse a phrase of speach vsual and common to all Sacraments that is to giue the outward signe the name of the thing signified for whereas a sacrament consisteth of two things an earthly and an heauēly as Irenaeus saith Lib. 4. cap. 14. the outward element and the thing wherof it is a sacrament and that there is a similitude agréemēt betwéene these two as namely in this sacramēt for as bread wine as aboue I haue declared do nourish strengthen comfort mans heart body euen so doth Christs body and blood nourish strēgthen comfort the soules of Gods children by reason of this agréement the name of the thing signified being the heauenly is attributed to the signe being the earthly And this is done for good and great reason that we in receiuing this Sacrament should not set fixe our minds vpon the earthly thing the bread and wine but thereby be lifted vp to behold the heauenly thing that is the body blood of Iesus Christ giuen for vs. This doctrine the auncient Fathers do most plainely set downe how straunge soeuer it séeme to the fauorers of the rotten ruinous Religion of Rome Augustine writeth thus August Ep●st 1● ad Bo●●facium Si enim sacramenta quandam similitudinem c. i. If sacraments had not a certaine similitude and likenesse of those things whereof they be sacraments they were no sacraments at all And by reason of this similitude they do often take the names of those things As therefore after a certaine sort the sacrament of Christes bodie is Christes bodie and the Sacrament of Christes blood is Christs blood so the sacrament of faith is faith And againe August Le●● quest ●7 Solet autem res quae significat eius rei nomine quam significat nuncupari c. The thing that signifieth is wont to be called by the name of the thing which it signifieth as it is written the seuen eares of corne are seuen yeares for hée did not say Genes 41.26 they signifie seuen yeares And the seuen kine be seuen yeares and many such like Hence commeth it that was said The Rock was Christ for hée said not The Rock doth signifie Christ but as though it were that which in truth by substance it was not but by significatiō In like manner doth Theodoretus in his first Dialogue Theodoretus dialog 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore our sauiour chaunged the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his bodie hath giuē the name of the signe to the signe the name of his body So he that called himself a vine hath also called the signe his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This thou hast spoken truely but I would learne the cause of this change of the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scope end is euident to them that be instructed in diuine matters for our Lord would that they which be partakers of the diuine misteries should not set their minds vpon the nature of the things that are séene but by the chaunge of the names to beléeue the chaunge that is wrought by grace for he that called his naturall body wheat and breade and againe called himselfe a vine the same hath honored the visible signes with the name and title of his bodie and blood not chaunging nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but adding grace vnto nature hitherto Theodoritus In which words he flatly affirmeth that the name of the thing signified is giuen to the outward visible signe and sheweth the cause and reason why it is so done And that it is a vsual and common phrase as I said before in al sacracraments it is most plaine by many places of the scripture Cap. 17. 〈◊〉 Hoc est p●ctum pag. 13 〈◊〉 In Genesis God saith of Circumcision This is my Couenant And againe My Couenant shal be in your flesh Here Circumcision is called the Couenant and yet it was not the Couenant for this was the Couenant that God would be God to him and to his seede after him c of this Couenant Circumcision was a signe and seale as in the same place is said yée shall circumcise the foreskinne of your flesh Genes 17.11 and it shal be a signe of the Couenant betwéene me and you This Circumcision which was a sacrament and signe of Gods Couenant is called the Couenant it selfe to the end they vsing remembring it might be put in minde of Gods Couenant which it signified sealed Exod. 12.11 ●stenim phase i● est transitus domini and confirmed vnto them So the Paschal lambe is called the passeouer in these words Yée shall eate it in hast for it is the Lords passeouer And againe Choose out and take ye for euery of your households a lambe and kill the passeouer So our Sauiour Christ also calleth it in this Chapter Vers 18. I wil kéepe the passeouer at thine house with my Disciples Here yée sée that the lambe is called the passeouer and yet the lambe properly was not the passeouer for the passeouer was the passing of the Angel ouer the houses of the Israelits where the blood of the lambe was sprinckled when he destroyed the first borne of the Egyptians Now the Lambe was a sacramēt holy signe and pledge of this passeouer and deliuerance and so consequentlie of that true deliuerance from eternall destruction and damnation by Iesus Christ The sacrifices in the olde Lawe were called sinnes because they were offred for sinne in which sense God by the Prophet saith of the priests they eat vp the sinnes of my people Hose ● 8 meaning the sacrifices which they offered for the sins of the people So likewise Christ is called sinne He that knew no sinne 2. Cor. 5.21 was made sinne for vs that we should bée made the righteousnesse of God in him The Rocke is called Christ The Rock was Christ saith S. Paul 1. Cor. 10.4 yet the Rock was not properly Christ but a Sacrament of Christ But to come nearer to this matter 1. Cor. 10 1● Saint Paul saith the bread which we breake is it not the communion of the body of Christ in which words he meaneth and affirmeth bread to bée the communion of the body of Christ And yet properly bread is not the communion of the body of Christ but a Sacrament and pledge of that spirituall communiō which we haue with Christ for as the bread receiued into our bodies is ioyned vnto vs and made ours so Iesus Christ receiued by faith into our soules is made ours Ephes 3.17 1. Iohn 1.3 Ephes 5.30 we haue fellowship with him yea and be made flesh of his flesh and bone of his bones Moreouer whereas Christ saith as S. Paul recordeth This cuppe is the new Testament in my blood