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	nature_n	1,452	5	5.1884	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

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

true and effectuall communion with Christ Iesus Againe S. Paul saith immediatly after 1. Cor. 10.17 we that are many are one bread and one bodie because we are all partakers of one Bread Againe as often as ye shall eate this Bread 1. Cor. 11.26 and drinke of this cuppe yée shew the Lords death till he come Againe whosoeuer shall eate this Bread and drinke the cuppe of the Lord vnworthely shal be guiltie of the body and blood of the Lord And again let a man therefore examine himself and so let him eate of this bread and drink of ●his cup. Here Saint Paul fiue times call●th it bread euen when it is receiued and eaten therfore I conclude that it is bread But here the Papists come in with a craftie cauillation and think they haue found a fine deuise to shift off these plain words of the Apostle they say that saint Paul calleth it bread because it was bread as Aarons rodde being turned into a serpent Exod. 7 1● and being a serpent is called a rodde Aharons rodde deuoured their roddes I aunswere first that they compare things vtterly vnlike for in the Sacrament there must continue a similitude and agréement betwéene the signe and the thing signified as before out of S. Augustine I declared and therefore the substance of the signe must néeds remaine without which there can bée no such similitude But in this matter there is no such agréement betwéene the rodde and serpent but rather bee cleane contrary and therefore the reason of these two are not alike Secondly I say that because the conuersion of the rodde into a serpent was but temporall for a short time to continue Moses had good cause to call it a rodde because thereunto it was straight wayes to be restored and in the nature of a rod to continue Thirdly let the Papists shew that their bread is so turned into the bodie of Christ as that rodde was into a serpent and then they say something other wayes they proue nothing Lastly I may turne this Argument vpon their owne heads that as Moses called the serpent a rodde when it was not a rodde indéede but a serpent So Christ called the bread his body when it was not indéede naturally his bodie but in substance bread and by his ordinance a sacrament of his bodie And as the Papists will haue Saint Paul to call that bread which they say is not bread so why may not our sauiour Christ call that his bodie which not properly but sacramentally is his body Thus I trust this their cauillation is sufficiently confuted that you plainly perceiue that S. Paul calleth it bread because it is bread The which now Dialog 1 I will proue by the testimonies of the ancient fathers Theodoritus beside that plaine place before alledged where he saith that Christ hath honored the visible signes with the title or name of his bodie blood not chaunging the nature of them but Dialog 2 adding grace to nature hath a more plaine and pregnant place whose words be these Thou art catched in thine owne snares for the mysticall signes after sanctification or consecration leaue not their proper nature but they remaine in their former Substance and figure kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and be visible and tangible as they were before here not only Theodoritus plain words do affirme the nature and substance of bread and wine to remaine after consecratiō but also the whole drift of the disputation betwéene the true Christian the Eutican heretike tendeth to the same end But if the doctrine of transubstantiation had beene then in the Church receiued it had most fitly serued for the heretiks purpose that as the bread after consecration is turned into Christs body so Christs bodie after the ascention is turned into the deitie and so the heretike reasoneth but the true Christian answereth that he is catched in his own snare for as bread and wine after consecration are not turned into Christs bodie and blood but remaine in substance as they were before so Christs bodie after his ascention is not turned into the deitie but replenished with glorie and immortality Gelasius a Bishop of Rome writing against the same heretike Eutiches that Theodoritus did and vsing the same reason setteth downe the same doctrine in these words Gelasius contra Eurichen Certe Sacramenta c. i. Surely the sacraments of the bodie and blood of Christ which we receiue are a diuine thing and therefore by them wée be made partakers of the diuine nature and yet it ceaseth not to be the substance or nature of bread and wine and indeed an image and similitude of the bodie and blood of Christ is celebrated in the Accion of the mysteries c. Chrisostome also writeth thus Chrisost ad C●esarium Monachum Sicut enim antequam sanctificetur panis c. For as before the bread is sanctified we call it bread but when the diuine grace hath sanctified it by the meanes of the priest it is in déed deliuered from the name of bread and is counted worthy of the name of the lords bodie although the nature of bread doe still continue in it and is called not two bodies but one bodie of the son c. Both the words of Gelasius Chrisostome and also the drift of their discourses tending to the same end that Theodoritus doth most plainly shew that after consecration the substance of bread remaineth euen as after Christs assention the substance of his true body continueth or else these reasons taken from the sacrament do not only not make for them but directly against them yea and plainly make for those heretikes whom they by these arguments séeke to confute Origen also saith Panis ille c. Orig. in Mat●h cap. 15. That bread which is sanctified by the word of God and prayer according to the material substance which it hath goeth into the belly is cast out into the draught but by the prayer which is ioyned to it according to the proportion of faith is made profitable By which it appeareth that it is the substance of bread and not Christs bodie which were blasphemie to affirme that is so cast out Cyprian saith De vnctione Chrismatis Dedit dominus noster c. Our Lord at the table whereat he did participate his last feast with his disciples gaue with his own hands bread wine but vpon the crosse he gaue his bodie to be wounded by the hands of the souldiers August de consecr dist 2. qui mandu Augustine also saith Quod videtur panis est c. That which is séene is bread and the cuppe which our eies also do shew vnto vs c. He saith it is bread and not séemeth or appeareth to be bread August in psal 98. And in another place Spiritualiter intelligite quod loquutus sum Nen hoc corpus quod videtis manducaturi estis c. .i. Spiritually