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	drink_v	eat_v	1,442	5	7.3051	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30411	A relation of a conference held about religion at London, the third of April, 1676 by Edw. Stillingfleet ... and Gilbert Burnet, with some gentlemen of the Church of Rome.	Burnet, Gilbert, 1643-1715.; Stillingfleet, Edward, 1635-1699.	1676 (1676)	Wing B5861; ESTC R14666	108,738	278

we doubt not but we have brought proofs which in the judgment of all that are unprejudiced must demonstrate the truth of this our second Proposition which we leave and go on to the third which was That by the Doctrine of the Fathers the unworthy Receivers did not receive Christ's Body and Blood in the Sacrament For this our first Proof is taken from Origen who after he had spoken of the Sacraments being eaten and passing to the belly adds These things we have said of the typical and symbolical Body but many things may be said of the Word that was made Flesh and the true food whom whosoever eats he shall live for ever whom no wicked person can eat for if it were possible that any who continues wicked should eat the Word that was made Flesh since He is the Word and the Living Bread it had never been written whoso eats this Bread shall live for ever Where he makes a manifest difference between the typical and symbolical Body received in the Sacrament and the incarnate Word of which no wicked person can partake And he also says They that are good eat the Living Bread that came down from Heaven and the wicked eat Dead Bread which is Death Zeno Bishop of Verona that as is believed lived near Origen's time says as he is cited by Ratherius Bishop of Verona There is cause to fear that be in whom the Devil dwells does not eat the flesh of our Lord nor drink his Blood though he seems to communicate with the faithful since our Lord hath said He that eats my Flesh and drinks my Blood dwells in me and I in him St. Jerom on the 66 th of Isa. says They that are not holy in body and spirit do neither eat the Flesh of Jesus nor drink his Blood of which he said He that eats my Flesh and drinks my Blood hath eternal life And on the 8 th chap. of Hos. he says They eat not his flesh whose flesh is the food of them that believe To the same purpose he writes in his Comments on the 22 th of Jeremy and on the 10 th of Zech. St. Austin says He that does not abide in Christ and in whom Christ does not abide certainly does not spiritually eat his Flesh nor drink his Blood though he may visibly and carnally break in his teeth the Sacrament of the Body and Blood of Christ. But he rather eats and drinks the Sacrament of so great a matter to his judgment And speaking of those who by their uncleanness become the members of an Harlot he says Neither are they to be said to eat the Body of Christ because they are not his members And besides he adds He that says whoso eats my Flesh and drinks my Blood abides in me and I in him shews what it is not only in a Sacrament but truly to eat the Body of Christ and drink his Blood To this we shall add that so oft cited passage Those did eat the Bread that was the Lord the other he means Judas the Bread of the Lord against the Lord. By which he clearly insinuates he did believe the unworthy Receivers did not receive the Lord with the Bread And that this hath been the cons●ant belief of the Greek-Church to this day shall be proved if it be thought necessary for clearing this matter And thus far we have studied to make good what we undertook to prove But if we had enlarged on every particular we must have said a great deal more to shew from many undeniable evidences that the Fathers were strangers to this new Mystery It is clear from their writings that they thought Christ was only spiritually present that we did eat his Flesh and drink his Blood only by Faith and not by our bodily senses and that the words of eating his Flesh and drinking his Blood were to be understood spiritually It is no less clear that they considered Christ present only as he was on the Cross and not as he is now in the glory of the Father And from hence it was that they came to order their Eucharistical forms so as that the Eucharist might represent the whole History of Christ from his Incarnation to his Assumption Besides they always speak of Christ as absent from us according to his Flesh and Human Nature and only present in his Divinity and by his Spirit which they could not have said if they had thought him every day present on their Altars in his Flesh and Human Nature for then he were more on Earth than he is in Heaven since in Heaven he is circumscribed within one place But according to this Doctrine he must be always in above a million of places upon earth so that it were very strange to say he were absent if they believed him thus present But to give yet further evidences of the Fathers not believing this Doctrine let us but reflect a little on the consequences that necessarily follow it which be 1. That a Body may be by the Divine power in more places at once 2. That a Body may be in a place without extension or quantity so a Body of such dimensions as our blessed Lord's Body can be in so small a room as a thin Wafer and not only so but that the whole Body should be entirely in every crumb and point of that Wafer 3. That a Body can be made or produced in a place that had a real Being before and yet is not brought thither but produced there 4. That the accidents of any substance such as colour smell taste and figure can remain without any Body or substance in which they subsist 5. That our senses may deceive us in their clearest and most evident representations 6. Great doubts there are what becomes of the Body of Christ after it is received or if it should come to be corrupted or to be snatched by a Mouse or eat by any vermine All these are the natural and necessary effects of this Doctrine and are not only to be perceived by a contemplative and searching understanding but are such as stare every body full in the face And hence it is that since this was submitted to in the Western Church the whole Doctrine of Philosophy has been altered and new Maxims and Definitions were found out to accustom the youth while raw and easy to any impression to receive these as principles by which their minds being full of those first prejudices might find no difficulty to believe this Now it is certain had the Fathers believed this they who took a great deal of pains to resolve all the other Mysteries of our Faith and were so far from being short or defective in it that they rather over-do it and that not only about the Mysteries of the Trinity and Incarnation but about Original sin the derivation of our Souls the operation of the Grace of God in our hearts and the Resurrection of our bodies should yet have been so