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	call_v	great_a	1,387	5	2.5032	3	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

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

precious blood shedde vpon the crosse for vs to feede and nourish our soules to eternal life which is not to be done carnally but spiritually yet truely and effectually Now let vs prepare our selues to come reuerently and worthely to this holy sacrament the which that we may do we ought as S. Paul exhorteth vs 1. Cor. 11. to proue and examine our selues and so to eat of this bread drink of this cuppe for he that eateth this bread and drinketh this cup of the Lord vnworthely eateth and drinketh his owne damnation We are therefore not so much to examine others which by confessions priests did in popery as to try our selues to cal our selues to account before god First we must examine our own hearts whether we imbrace and beléeue in our hearts the true doctrine of Iesus Christ sāctified vnto vs in the scriptures sealed with the blood of Christ chiefly whether we rest onely vpon the righteousnesse of Iesus Christ and that we séeke our saluation onely in him who is giuen of God 1. Cor. 1.30 to be vnto vs wisedome righteousnes sanctification and redemption that he that reioyceth may reioyce in the Lord. If we doe not vnfainedly yeld to this true doctrine it is impossible that we can be worthy receiuers of this Sacrament which as I haue declared is ordained and giuen vnto vs to seale and confirme the said true doctrin of our saluation onely by Iesus Christ crucified vnto our hearts and consciences And therefore if any that do not beléeue with his heart and confesse with his mouth this holy and heauenly doctrine but being still frosen in the dregges of wicked superstition and deceiuable errour séeking some part of saluation in mens merits and in their owne works come to receiue this holy mystery and sacramēt they cānot worthely receiue it but doth most wickedly abuse it Doing in like sort as if a man should put her Maiesties seale to such a writing as she neuer allowed graunted nor commaunded but is directly cōtrary to her wil pleasure he that so vseth her seale abuseth her maiesty is a traitour and deserueth to be hanged euen so these men beléeuing erronious and false doctrine such as hath no warrant of Gods word and is iniurious to the death and passion of Iesus Christ the sonne of God whereof this Sacrament is a seale in receiuing it doe horribly abuse it in making it a seale of their damnable doctrine and bée traitors to Iesus Christ and vnlesse God in mercy graunt them repentance will hang in hell for it Therefore such as professe popery or any other wicked heresie and will not reny and forsake to sinne are not to be admitted to receiue this sacrament Exod. 11.43 for if no stranger might receiue the passeouer thē such as be not onely straungers but also enemies to the trueth are not to receiue this our passeouer which is a sacrament of Iesus Christ by whom we haue true deliuerance from eternall destruction and damnation They are therefore first to be instructed diligently in the truth the which if they stubbernly withstand they ought seuerely by the magistrate to bée punished yea and generally al that are to be receiued to communicate of this holy sacrament are first to be catechised and instructed in the true doctrine of saluation and are to be taught what this sacrament is to what end it was ordeined and what comfort and spirituall profit they are to receiue by it Eod. 12.26 So God commaunded the Israelits to instruct their children in the doctrine of the passeouer to teach them the causes wherefore it was ordeined and appointed by God And we reade that when Iosiah did keepe that great passeouer ● Paralip 35.6 he commaunded the Priests both to sanctifie themselues to prepare their brethren that they might do according to the word of the Lord by the hand of Moses Therefore both parēts ought priuatly to teach their children ministers should publikely instruct the people in all true doctrine and diligently prepare them that they come worthely to the receiuing of this holy sacrament But these things are in a manner vtterly neglected for parents haue no care nor conscience of doing this duty which the Lord layeth vpon them yea most be so blind and so ignorant themselues in gods truth that they be neither able to instruct themselues nor to teach others Ministers for the most part neither preach nor Catechise the people but admit al hand ouer head to this holy sacrament where by it is greatly profaned and abused Some thinke it ynough somtimes to preach but they neither catechise and instruct the people in the grounds and principles of religion nor priuatly examine prepare them to the worthy communicating of this holy mysterie and sacrament And therefore the people come ignorantly and without knowledge vnto it without the which the mind of man cannot be good as Salomon saith Prouerb 19.2 and so most wickedly abuse it and kindle gods wrath against them for it Let therfore parents do this duetie which God laieth vpon them in teaching their children families the true knowledge of god and the right vse of this sacrament Let ministers both publikely preach Christs Gospel and also perticularly catechise and instruct their people in the doctrine of saluation and namely of this Sacrament that they may reuerently worthely for the strengthening of their faith comfort of their consciences receiue it Moreouer euery man that commeth to the lords table must examine his own heart whether he féele the same touched with true repentance and an effectuall remorse for his manifold and haynous sinnes commited against Gods maiesty for as the Israelits were with bitter herbs to eat their passeouer Exod. 12.8 so we ought to receiue this holy sacramēt of Christs body and blood with bitter repentance for our manifold iniquities being inwardly pricked in conscience that wée haue so grieuously offended our gratious God in doing such wicked things as he forbiddeth and not doing those holy things that he commaundeth vs or not doing them in that pure sincere sort that he requireth of vs. This true repentance must bring with it a true amendment and reformation of life in forsaking such sins as we haue heretofore committed and in indeuoring diligently to do those things that wée know to be good acceptable before God our Sauiour Iames. 5.12 He that hath ben a swearer must sweare no more but let his speach be yea yea nay nay lest he fall into condemnation and he must vse his tongue not to blaspheme but to glorifie Gods name and to praise him for his mercies euery morning renewed vnto him Lament 3.23 If any haue béene a prophanour of God Sabboth a neglecter of gods seruice and a contemner of his word hée must forsake these sinnes he must sanctifie the Sabboth day and consecrate it as glorious to the Lord not doing his own wayes nor séeking his owne