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
A69019	The lavvfulnes of kneeling in the act of receiving the Lords Supper VVherein (by the way) also, somewhat of the crosse in baptisme. First written for satisfaction of a friend, and now published for common benefit. By Dr. Iohn Burges, pastor of Sutton Coldfield.	Burges, John, 1561?-1635.; Burges, John, 1561?-1635. Answer rejoyned to that much applauded pamphlet of a namelesse author, bearing this title: viz. A reply to Dr. Mortons generall defence of three nocent ceremonies, &c.	1631 (1631)	STC 4114; ESTC S106928	94,058	129

in celebrating those mysteries And in his time and after before the Transubstantiation they did Adore Christ as coexistent with the bread which perhaps gaue occasion to Auerrois who liued eightie yeares before Honorius to say that Christians did adore their God and then eate him For at that time the errour of Consubstantiation had gotten strength and they did as it were confine the locall presence of Christ to the bread once sanctified at least in the Sacramentall vse of it and did performe diuine honour to the Sonne of God as being therin Not yet intending to adore that which was seene but that which was taken to bee therein vt contentum in continente ineffably there yet ibi there The difference betwixt these and the former ages was in this That the former Ages did in receiuing the Sacrament c Adoring as Aug. said not that which is seene and perisheth but that which is beleeved c. adore Christ as therin mystically as the signified thing is in the Signe without any opinion of Christs bodily presence in the creatures themselues or of alteration made in the substance nature or forme of the creatures whereas that Age dreamed of a Consubstantiation The following did embrace that monster of Transubstantiation and then when all the substance of the visible creature was held to be gone they did easily turne and entend the Adoration to the visible things as if there had beene now no substance of any creature left therein but only the appearances of familiar creatures vnder which Christ himselfe was substantially but inuisible That there was this difference the writings of the seuerall Ages will manifest to any diligent Reader and among other things this cause which is kept I confesse still though stripped of the sense it had that in celebrating or consecrating the prayer was not made that the Bread and Wine might bee made the body and blood of Christ in themselues as is now fansied but Vt nobis accipientibus fiant corpus sanguis Domini to vs receiuing of them they may become the body and blood of the Lord. Intimating that the Reall presence of Christ in a spirituall manner is not effected in the visible signes but in and vnto the faithfull Receiuer of them And that all the conuersion and changing of the Bread and Wine was only in their vse in that they were mystically and in type the body and blood of Christ as the Arke was Iehouah as the Rocke was Christ 1. Corinthians 10. The Adoration therfore of Christ in the vse of the Sacrament hath alwayes beene in the Christian Church First without any reference of diuine honour to the visible things themselues as being really turned into Christ or containing him within themselues Afterwards from the preuailing of Guilmund and other against Berengarine and the truth for a reall presence of Christs conioyned with the bread they directed their Adoration to the creatures but not for the creatures or Elements sakes but for Christs sake At last came in the Adoration of the Sacrament or visible element of bread it selfe as hauing no substance or materiall subsistence but onely the naturall Body of Christ by vertue of Consecration by Concomitance wholly Christ who is God to be adored for euer In the first times and second the adoration was onely in the vse For out of the Sacramentall vse they did not beleeue such a Reall presence but after the abomination of Transubstantiation once got the field because there was then nothing of the creature supposed to be left but the Accidents and those as Bellar. himselfe speaketh vnited to the person of the Sonne of God Then followed that wheresoeuer that appeared Diuine honour was held fit to bee done thereto as vnto the very Son of God incarnate and certainely existent vnder those Species of Bread and Wine as euer he was on the Crosse or in the wombe of his mother onely for feare of frighting vs hee is pleased to bee there invisible and as after the manner of a Spirit but yet in his very true naturall body the same that was crucified say they This most abominable Idolatrie followed indeed the Transubstantiation But the two other sorts of Adoration of Christ in the vse of the Sacrament went before this The middle also was Idolatrous not in obiecto in the object as the last but interpretatiue because they conceiued very Christ to be coexistent then with the sanctified Creatures and as so adored him but not the visible creatures The first Adoring was vndoubtedly lawfull when the sanctified creatures were vnderstood to bee the Body and Blood of Christ not in rei veritate as being changed the one into the other or one coexistent with the other but in significante mysterio in a signifying mysterie as August spake made the Body and Blood of Christ not by any alteration of their substance forme and nature as Theodoret but onely by their Institution and Deputation to that vse and therefore were not the very Body and Blood of Christ nor did exhibit the same as was after dreamed to the mouth and bodie of euery Receiuer of them but onely to the soule of the true beleeuers who receiued spiritually and by faith rem sacramenti the thing signified by the outward elements For all that while the adoration or diuine worship was directed only to Christ as sitting at the right hand of God in heauen and that in the act of Communicating Hence the 1. Nicene Councell exhorteth that men should not bee humiliter intenti humbly intent to the things before them but looke vp higher Hence came into the Lyturgie Sursum corda lift vp your hearts Hence many plaine speeches of Saint August Chrysost and others that the Receivers must as Eagles mount vp to heauen and take hold of Chirst there Prepare mentem non ventrem fidem non dentes their heart not their stomacke faith not their teeth to receiue Christ himselfe and feed vpon him That Adoration preceded Transubstantiation Ann. 1130. lib de Canonii observantia proposit 23. prope finem Tom 11. Bibl. Pat. Colon pag. 460. D. Col. 1. which was defined at the fourth Lateran Councell Ann. 1215 I shew In the 11 Centurie we haue in Radulpho Decano Tungrensi the maner of receiuing the Sacrament set forth in these words Inclinatus autem dicit antequam communicet Domine Iesu Christe qui voluntate patris cooperante Spiritu sancto per mortem propriam mundum viuificasti libera me per hoc sacro-sanctum corpus sanguinē tuum ab omnibus iniquitatibus malis meis c. Cum distribuit dicit Corpus Domini nostri Iesu Christi proficiet tibi in vitam aeteruam Amen The Priest bowing himselfe before hee communicates saith thus O Lord Iesus Christ who by the will of the Father and the consecration of the holy Ghost hast quickned the world through thine owne death deliver mee by this thy most holy body and blood from all mine iniquities and

it is not meant thereby that any Adoration is done or ought to bee done either vnto the sacramentall Bread and Wine there bodily received or vnto any reall and essentiall presence there being of Christs naturall flesh and blood For as concerning the Sacramentall Bread and Wine they remaine still in their very naturall substances and therefore may not bee adored for that were Idolatry to bee abhorred of all faithfull Christians and as concerning the naturall body and blood of our Saviour Christ they are in heaven and not here for it is against the truth of Christs naturall Body to bee in moe places then one at one time 3. To which I adde that to take away all appearance of tendring any Adoration to the outward signes then brought to the Communicants the Church thought good afterwards * 1 Eliz● to haue that short Prayer The Body of our Lord c. then to bee made for each Communicant before he receiue which in King Edwards Booke was not appointed to the end that the Kneeling might not so much as seeme to be vndertaken vpon the sight and respect of the Sacramentall signes and in reference to them Thus carefull haue our Fathers bin to shew vs their minds and to take away all appearance of evill and ground of suspicion 4. And it is worth the marking that this gesture is at that time onely appoynted as a signification of our humble and gratefull acknowledgement of the benefits of Christ which if it be not by our owne fault we then receiue and not at any other time when it might be supposed to bee intended to the Sacramentall signes or to Christ in and by them For as that learned Author of the Treatise called Dialecticon Eucharistia printed at Geneva and set out with the second Tome of Beza his Works in his life time saith The Bread is to vs the Body of Christ when we adore and receiue it not as they doe in Poperie at the Elevation when they onely looke on or Circumgestation when it is carried in the streets and they that Adore receiue nothing And for this cause Mr. Calvin in answering that objection of the Papists Inst 4.17.37 that they adore Christ in the Sacrament saith Si in Coena c. If this were done in the Supper I would say Eam demum Adorationem esse legitimā quae non in signo residet sed ad Christum in coelo sedentem refertur that were yet a lawfull adoration which resteth not in the outward signe but is referred to Christ himselfe sitting in heauen And hee giveth after this reason that they haue no promise of Christs presence in the Sacrament not as signatum in signo as the thing signified in the signe when it is consecrated to bee honoured and carried about as a pompous spectacle and invocated but when it is received For our Lord that said This is my body sayd Take eat this is my body The Sacraments consist in their vse and are not Sacraments out of their vse The water in the Font is no Sacrament of Baptisme but in the vse of it 5. Our Church therefore by appoynting this gesture at that time when we receiue bodily the outward things spiritually the inward grace annexed not by corporeall presence but by institute Relation to the same hath not referred this Ceremony to the outward things received of the Ministers hands no nor simply to the benefits received of by and with Christ as a signe of our partaking them but onely to our humble and gratefull acknowledgement of those benefits received from Christ as the Declaration sheweth So that vnlesse humble and gratefull acknowledgement of those benefits agree not to that very hint of time when by vertue of Gods Ordinance we receiue them the signification thereof by the gesture cannot bee vnlawfull or vncomely though it bee not simply necessary but a matter of Order not of proper worship in it selfe 6. They therefore which spend their wits and time to prooue either that wee ought not to giue Adoration to any sanctified creature or by adoring it to transferre our adoration to God or Christ or to perswade men that this gesture is vsed of vs at least for Veneration of the consecrated creatures had in my opinion too much time to spare and not either Iudgment or Charitie enough For it is not done in relation to the Signes or simply to the things signified but only as an expression of our humble and gratefull acknowledgement of what we receiue and is to the honouring of God and Christ by Consequent and reduction onely belonging and that but as an outward and free Rite or formalitie 7. But if in the Supper it selfe wee had respect vnto the sanctified creatures as the ordinances of our Lord and by bowing our selues not to them but vpon occasion of them then brought to vs to bee received not resting the honour or adoration in the elements themselues though sanctified but onely referring it to God and Christ the Son of God not as carnally present in them but sitting in heaven and by his Spirit wonderfully communicating his body and blood to vs you see wee should haue had M. Calvins approbation as well as the ancient Fathers S. Augustine and others which I could name and not heerein deserue to bee matched with such of the learned Papists as would haue no Adoration to determine in the Images themselues but to be referred vnto and rest vpon the Prototype or first Sampler 8. For the Lords Sacraments and Word are as Calvin saith the liuely images of God and of his owne making not ours And therefore we may lawfully and must haue such a respect vnto them as we may not haue to any thing devised by man and wee may by them as obiectum à quo by an object from whence and medium per quod a meanes by which tender our adoration to God which by an Image of our own heads made we cannot doe without either breach of the 1 Commandement if the adoration determine in the image or prototype thereof being a meere creature or breach of the 2 Commandment though the adoration were referred only to God For he hath said Thou shalt not make to thy selfe c. but neuer meant to restraine himselfe from such representation of himselfe as he should like to giue or vs from worshipping him serving him in the vse of them See Cap. 9. And hence it is that the people of God before and after the Law haue taken notice of Gods presence or grace manifested by message as Exod. 4. or signes ordinary or extraordinary given them of God and haue with free consciences thereupon kneeled or bowed downe themselues to God vpon at or before those representations of Gods speciall presence or grace Wherein if any man shall match them with Durand Occham and others that worship Images made at the will of men onely in relation to that which is worshipped he shall be injurious to the Saints and giue