Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	bread_n	wine_n	1,851	5	8.1707	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13235	A defence of the Appendix. Or A reply to certaine authorities alleaged in answere to a catalogue of Catholike professors, called, An appendix to the Antitdote VVherein also the booke fondly intituled, The Fisher catched in his owne net, is censured. And the sleights of D. Featly, and D. VVhite in shifting off the catalogue of their owne professors, which they vndertooke to shew, are plainly discouered. By L.D. To the Rt. VVorshipfull Syr Humphry Lynde.	L. D., fl. 1624.; Sweet, John, 1570-1632, attributed name.	1624 (1624)	STC 23528; ESTC S120948	43,888	74

Cyprian which Bellarmine himselfe lib. 2. de Euch. cap. 9. holdeth to be none of Cyprians Wherein you must giue me leaue to tell you that your selfe much more deserue to be accused For first albeit Bellarmine doth say he thinketh that Sermon de Coena Domini not to be S. Cyprians yet he addeth immediatly in the same place that it is The Sermon of some auncient most holy and most learned Man as the Aduersaries meaning Protestants do confesse which words that you might with more shew eleuate and auoyd the former Authority were fraudulently concealed by you It is the worke of some learned Man of that Age sayth Erasmus in his annotations vpon the workes of S. Cyprian In tyme not much inferior to Cyprian sayth Fulke in 1. Corinth cap. 11. Wherefore doe we reuerence the Authority of S. Cyprian but because he was an Auncient holy and learned Father If therefore the Author of this Sermon was a most holy and learned Man as Bellarmine sayth the Protestants themselues confesse and of the same Age with S. Cyprian or in tyme not much inferior vnto him as I haue shewed that the Protestants themselues doe likewise witnesse why should any Protestant reiect him Besides though Bellarmine thinketh this Sermon to be none of Cyprians yet many other Deuines of great name Cypriano tribuunt doe iudge it to be the worke of S. Cyprian as well for the likenesse of the stale as for the dignity of the matter sayth Gaulortius a learned Protestant in his annotations thereupon Why then may not your Aduersarie follow heerein the iudgment of many other great Deuines In fine your Aduersary may alleage for himselfe in this matter the testimony of S. Augustine cont Donat. lib. 4. cap 22. his words are these From that Theefe to whome not being baptized it was sayd This day thou shalt be with me in Paradise the same S. Cyprian tooke no sleight document that passion or death or Martyrdome doth sometyme supply the place of Baptisme According whereunto both in sense and words in the same Sermon de Coena Domini it is sayd and therefore according to S. Augustine by S. Cyprian That our Lord c. deferred not his benefit but with the same speedy Indulgence he gaue presently aswell a document as also an example thereof saying vnto the Theefe This day thou shalt be with me in Paradise He had his condemnation and punishment for robery but his contritiō of hart changed his payne into Martyrdome and his bloud into Baptisme Why now may not your Aduersary cite that Sermon as Saint Cyprians which Saint Augustine himselfe so long a goe alleadged vnder the name of Cyprian First therefore heerein you deserue both blame and shame insimulating your Aduersary of fraud for misalleaging S. Cyprian by the testimony of Bellarmine and fraudulently cōcealing those words of Bellarmine in the same place which euen the testimonyes of Protestants themselues do shew the words alleaged by your Aduersary out of Cyprian to be of no lesse Authority then the words of Cyprian Secondly you deserue the more blame heerein because you alleage agaynst it another place out of S. Cypriā which according to the opiniō of Bellarmine in the same place in the same Chapter is none of Cyprians And plaine it is that the Sermon of the Supper of our Lord alleaged by your Aduersary and the other of Chrisme alleadged by your selfe are both the Sermons of the same Author for the whole Booke contayning 12. Sermons is intituled Of the Cardinall workes of Christ and dedicated to Pope Cornelius the Martyr who liued in the tyme of Cyprian And therefore he that denyeth the one hath no reason to affirme the other to be the worke of Cyprian How then out of the same mouth could you breath both hoat and cold And how out of the same Bellarmine could you proue the Sermon alleadged by your Aduersary to be none of Cyprians and affirme agaynst Bellarmine the other alleaged by your selfe to be the worke of Cyprian Thirdly the like foule fraude cōmitted by you appeareth yet more grossely in the words which you cite out of the same Author who when you take him to be with you is Cyprian but not Cyprian when he speaketh against you The words of the Author are these Our Lord therefore at that Table wherein he made his last Feast to his A●ostles with his owne hands gaue Bread and Wine but at the Crosse he gaue his Body to be wounded by the hands of his Enemie that sincere verity and true sincerity being more secretly im●●inted in the Apostles might expound to Nations how the Wine and the Bread was Flesh and Blood and after what manner t● causes agreed with their effects That diuers shapes might brought to one Essence and the things signifiyng and the things signified might be called and knowne by the same names Thus S. Cyprian But not thus Syr Hūphry for hauing alleaged the words which seemed to make for him he gaue Bread and Wine to his Apostles but his Body to his Enemies he chopt off with an c. the words following That sincere verity and true sincerity being more secretly imprinted in the Apostles might expound to Nations how the Wine and Bread was flesh and Blood which as euery man may see are expressely against him and serue to expound the meaning of the Author in the rest of that Sentence which though otherwise beeing a little obscure yet being a little considered may be thus explained Our Lord sayd to his Apostles This is my bodie which shall be giuen for you when at the table he gaue to them visibly Bread and Wine but at the Crosse he visibly gaue his owne Body that his Apostles thereby might visibly see he had giuen them inuisibly his owne Body because he gaue them the same Body into their owne hands which was giuen for them into the hands of their Enemies 1. That the sincere verity and true sincerity heereof being thus secretly imprinted in the harts of the Apostles they might confidently expound to all Nations how the Bread and Wine of that table was truly and sincerely Flesh and Blood 2. How the causes agreed with their effects the words of our Sauiour which were the causes going before agreed with their effects both at the Table and at the Crosse that followed after 3. How vnder diuers ●hapes of Bread and Wine at the Table was contained but one the same Essence because the same shapes remayning the Natures of Bread and Wine by the omnipotency of the Word were changed o● reduced into the Nature of his Body as before you haue heard ●ut of his former sermon 4. How the thinges signifying which were the shapes of Bread and Wine remayning and the things signified which were the Body and Blood of our Sauiour came both to 〈◊〉 called by the same names because the one did signify exhibit and co●aine the other By all which it appeareth the Author hauing his right brought backe againe and his owne

breath being restored againe vnto him which you had thought to steale and smother that he plainely confesseth the Bread and Wine to be Flesh and Blood and that the Nature of the one being changed into the Nature of the other they are both reduced into one Essence which is the same Doctrine that your Aduersary professeth and maintayneth against you Your Aduersaries affirme the Bread to be made a Sacrament and the Body of Christ by the words of Consecration for the which cause they not only adore it before they receaue it but also they haue euer held that it might be lawfully giuen to Infants and that which remaines thereof they are wonte to reserue to be giuen afterward to the sicke or to others that come to receaue as occasiō requireth You Protestāts affirme on the other side that it becōmeth a Sacrament and a Seale of the Body of Christ vnto you without any change in the thing by the liuely Faith of the Receauers and consequently you giue it not to Infants because they cannot receaue it with that Faith which makes it a Sacrament and that also which remaineth thereof after the whole Action you take to be no better then common Bread and soe you vse it As custome is the best interpreter of the law so the practise of the Church is the best interpreter of her owne Doctrine Wherefore to know what S. Cypriā with the Church of God in the secōd Age after Christ belieued at that tyme concerning this point of the B. Sacrament there can be no surer way then to examine what is practized in communicating the same to Infants and in reseruing of it to be taken as need required Which S. Cyprian in his sermon De Lapsis his owne vndoubted worke hath not obscurely recorded for he relateth Teste meipso sacrificantibus nobis my selfe being witnes and we our selues offering sacrifice that an Infant hauing beene fedde with a sopp of wine before an Idoll and being afterward brought to Church was much tormented during the tyme of the Sacrifice and when it 's turne came to receaue it resisted so vehemently that the Deacon was faine perforce to open it's mouth and to power in somewhat of the Sacrament that was in the Chalice but sayth S. Cypriā The drinke sanctified into the Bloud of Christ brake out of her polluted bowels c. In which Sermon he likewise testifieth That a certaine Woman when she would with vnworthy hands haue opened her coffer wherein was reserued the Holy Thing of our Lord there sprung vp fire from thence wherewith she was so terrified that she durst not touch it And That another defiled Person presuming to receaue with others could not eate nor touch the Holy Thing of God for in his opened hands insteed thereof he found Ashes By Document whereof sayth S. Cyprian it is shewed that the Lord doth depart when he is denyed By which Documents of reseruing the Eucharist and giuing it to Infants they who will not be obstinate may also learne out of S. Cyprian that the Eucharist after the words of Consecration was belieued to be really the Body of Christ and not figuratiuely by Fayth only to him that doth worthily so receaue it Wherefore to conclude this Dispute concerning the Testimony of S. Cyprian for Transubstantiation and Reall Presence as it was false that your Doctors claymed him in the former Conferēce so being plaine agaynst them in this point besides many other of no lesse importance it was fondly done of you to say they claymed him Section IX S. Augustine falsly alleadged by Syr Humphry against the Reall Presence FYnally against the Reall Presence you obiect other places of the Fathers affirming the Sacrament to be a figure of Christs body which your Aduersaries deny not For they define all Sacramēts to be signes and figures according whereunto they also holde that as the Sacrament of the Eucharist is a figure in respect of the Shape or externall accidents therof so it is the Body of Christ in respect of the thing contained in them But now that the Eucharist is only a figure or that it is not the Body of Christ which you should haue proued against them or els you proue nothing none of the places alleaged by you do shew neyther is it possible in all the Fathers to find so much as one place that doth sufficiently proue it While they in the meane tyme besides many most expresse Scriptures Matt. 26. Marc. 14. Luc. 22. Ioan. 6. 1. Cor. 11. confuting also your principall obeiction that the Body of Christ cannot be in two places Act. 9.5.22.8.23.11 1. Cor. 15.8 They I say on the other side produce so many superabūdant Authorities from the Fathers Councells in all Ages conuincing the holy Eucharist to be the Body of Christ that I must needs say they haue discouered more bouldnes if not impudency thē learning or conscience who eyther in bookes or in Pulpits haue pretended to shew that the Fathers in this point are plainely against them To make this appeare it may suffice at this tyme briefely to set down the beliefe only of those Fathers in particuler which your selfe in your papers haue produced for you Tertullian S. Austen S. Ambrose S. Hierome and Gelasius shewing how euidently they teach the cōtrary Doctrine aswell in their writing elswhere as in those very places which your selfe haue cited First therefore let vs begin with Saint Augustine who in his Workes making often mention of the Sacrament giueth vs these particulers of his Doctrine therein That before the words of Consecration that which was offered is called Bread but after the words of Christ haue beene pronounced now it is not called Bread but it is called the Body Serm. 28. de verb. Domini That if Children had neuer seene the likenes of those thinges but only when it is offered and giuen in the Celebration of the Sacrament and that it should be tould vnto them with most graue Authority whose Body and Bloud it is they would belieue nothing els but that our Lord had neuer appeared to the eyes of Men saue only in that likenes lib. ● de Trin. cap. 10. That Childrē were wont to receaue it apud Bedā in 1. Cor. 10. Who haue not the mouth of Faith to receaue it That it pleased the Holy Ghost was vniuersally obserued that our Lords body enter into the mouth of a Christiā before other meates in the honor of so great a Sacrament Epist 118. cap. 6. which must needes be meant of the mouth of the Body That we receaue with our hart and mouth the Mediator of God and Man Iesus Christ Man giuing vs his Flesh to be eaten and his Bloud to be drunke although it seeme more horrible to eate Mans flesh then to kill it and to drinke Mans bloud then to spill it lib. 2. cont Aduersaer legi● Prophet That we doe not eate dead flesh dilaniated and cut in peeces as the Capharnaites vnderstood it for this

which being discouered were better found then Mynes of gold For vnlesse by some such meanes the Professors of your Ghospels may be brought to light your Church cannot long continue aboue ground but the former Question alone will suffice to coniure it downe againe into her auncient darkenes 2. What can be more vnworthy thē whē Priests Iesuites other Religious men execute the cōmādemēt cōmissiō of our Sauiour in carrying his Ghospel to the ends of the Earth as their Auncestors haue done in all Ages before them thereby prouing themselues their true Successors whome our B. Sauiour according to his promise Matt. 28. hath euer assisted and will alwaies accōpany Teaching and baptizing all Nations Omnibus diebus vsque ad consūmationem saeculi all dayes or euery day vnto the end of the world that your wiued Ministers in the meane tyme fatned with their benefices should only execute their owne malice in rayling vpon those laborious men and deprauing their Christian endeauours thereby shewing themselues to be that peruerse and bastard generatiō which insteed of cōuerting Infidells doth labour only to subuert belieuers insteed of planting the faith of Christ only indeauor to extirpate that Faith which they found to be already planted insteed of sowing the first corne only scatter cockle and darnell vpon that corne which was first sowed by others Rather set forth whole fleets of Ministers with their numerous families both for the East and for the West to bring those miserable Nations vnto the liberty and light of the Ghospell that haue layne so long captiue vnder the foule bondage and execrable Tiranny of the Prince of darknes Then it would be quikly tryed whether in those parts the diuells would submit themselues and fly before them or Whether like the strōger party Luc. 11.18 as hitherto in Virginia they haue shewed thēselues they would be able to keepe in peace the soules and vessells which they haue there soe long possessed vntill there come others stronger thē your Ministers that may be able to bind them 3. What can be more impious then whereas your Aduersaries like true Christiās confirme their doctrine in all Ages by those signes myraculous operations which were promised to follow the true belieuers Marc. 16.17 you on the other side should haue nothing to answere but only like Iewes and Pagans to laugh at them and at the holy Fathers themselues that were so simple as eyther to testify or to belieue them Rather ioyne your harts and your hands togeather that once in your tyme you may see a Generall Councell from all Protestant Prouinces meete togeather where out of so many Religions sprūg vp amongst you hauing chosen one by Lot to be generally professed beseech him who heareth all those that with a true Fayth doe call vpon him to confirme that chosen doctrine by some ostension in the Sunne or in the Moone or with some such notorious signe from Heauen as might no lesse exceed the former Myracles of the Papistes then the wondrous workes of Moyses confounded the magicall practises of the Egiptian Sages 4. And lastly what can be more voyde of shame and conscience then to clayme those Fathers of the first 500. yeares for yours that haue so impartially censured so many seuerall points of your Doctrine in the Heretikes of their tymes for the which I refer me to the fourth Sectiō of this Treatise as he that considereth them may iustly esteeme the body of your Religion to be almost nothing els but only a confarcination or bundle of old Heresies condemned by them Rather ioyne all in prayer that if your Cause be true as Almighty God vouchsafed in his owne person to iustify Iob against his friends so that our Sauiour would be pleased with a voyce from Heauen to iustify you agaynst the Fathers But ouer Shooes ouer Head and Eares sayth the Prouerbe according whereunto if being once entred into a bad cause it be resolued that still you must needes goe forward ceasing to falsify the words and to peruert the meaning of those holy Fathers least God in his iustice double your punishment as you double your iniquity hold your selues to the Scripture alone and to your owne interpretation of Scripture with M. Luther and M. Caluin and those learned Protestants of your owne Nation for so many yeares togeather not fearing to reiect the Fathers that were but men and directly refuting their errors for in so doing though you should want verity yet God might be pleased at the length to haue mercy vpon you for your sincerity O Mercifull God the Author of all truth If you be in the truth why should you defend it by fraud and falshood And how can it stand with his good will and pleasure that against so many powerfull Arguments and euident demonstrations to the contrary you should any longer thus contentiously hold it And obstinately so continue to professe it Certainly those 4. Considerations before remembred and reported more at large in the 4. first Sections of this Treatise do make it so euidēt vnto me that theirs not yours is the only true visible vniuersall Church ordayned and founded by Christ and his Apostles to teach the world that I wonder in my hart how any learned Protestant can be so blinde as not to see it or so voyd of honesty as not to confesse it Neyther if I were now a Protestant should any thing with-hold me from ioyning my selfe vnto them vnlesse it were only in honor of that Religion wherein I was bred to expect a little Whether the foresayd Catalogue of the Names of your Professors in all Ages and especially in the Ages before Luther might be found and produced The Question is now very happily set on foot I hope it wil be soundly followed and it were to be wished that no other Controuersy might be imbraced before this which is but matter of fact and the key of all the rest be fully cleared If Satisfactiō may be giuen in this poynt you may the better hope to be satisfied in the rest But if not so much as one man can be produced in 500. yeares before Luther that held not some maine points of Popery against you or some other grosse errors condemned by you if when Luther first began not one Protestant can be named that did not first fall from the Religion wherein he was bred or which he had first receaued then certainly it is not to be marueiled if thousands and thousands ere it be long doe renounce abandone with prayer for those to come after thē whom they shall leaue behind them that vpstart Fayth which was new when Luther began and none at all before Luther ALmighty God inspire the hart of his Majesty whom it importeth noe lesse then our selues that whereas the Catholike Recusants were neuer as yet accused of heresy according to forme of Ecclesiasticall iustice much lesse sommoned and called to make their answere or iuridically condēned that their Enemies formerly cēsured by Generall Coūcells according to the Aunciēt Law and receaued custome of the Church haue notwithstanding beene hitherto admitted not only as accusers but also as witnesses and iudges against them whereby the people of the Land being constrained to heare the one party and restrained from hearing the other haue been morally compelled to loue the one and hate the other to magnify the one and detest the other his Maiesty would be pleased to grāt vnto all his louing subiects for the saluation of their poore Soules committed to his charge that now at the lēgth they might be allowed both their eares to heare both sides indifferently to weigh and ponder both causes and well to cōsider of both Religions Left vnder the plausible name of spirituall liberty they be cunningly held in miserable captiuity being flattered with the shew of light they be insnared in dubble darkenes being deluded with presumption of knowlege they be bound and buried in most dredfull ignorance A request soe fauorable both in the sight of God and Man and so agreable to the principles of Protestant Religion as I thinke it can be vngratefull to none who doe wish vnfainedly that only falshood may be suppressed and the truth maintained For the which all those that sincerely desire to serue God vprightly shall be infinitely obliged to pray for his Maiesty not only as for their Gratious King but also as for their deliuerer from the thraldome of conscience wherein he found them and for the Author of their chiefest liberty wherin he should place thē FINIS