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	drink_v	eat_v	1,720	5	7.3129	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05533	The reasons of a pastors resolution, touching the reuerend receiuing of the holy communion: written by Dauid Lindesay, D. of Diuinitie, in the Vniuersitie of Saint Andrewes in Scotland, and preacher of the gospell at Dundy	Lindsay, David, d. 1641?	1619 (1619)	STC 15656; ESTC S103094	57,265	200

same that is they are to be esteemed no more for common food but for the mysticall symbolls of the Bodie and Bloud of the Lord. And as for the Table in matter and forme is like other tables but in vse differeth as farre as a spirituall Table from a carnall a celestiall from a terrestriall And who knoweth not that our manners and gestures must bee composed neither according to the matter nor forme of the Table but according to the vse wherefore it is appointed For what is the cause when men come to the table of Exchange for to receiue money that they vse other forme and gesture then at a table appointed for meate Is it because they differ in matter and shape No verily but because the vse is different Therefore at these wee vse such gestures and motions as is meete for receiuing of money at this such as are most commodious for easing of our bodies and receiuing of meat Euen so our gesture at this sacred Table whereon our spirituall food is set and presented is not to bee proportioned to the matter and forme of the Table which is common but to the vse wherefore it is appointed that is to the giuing and receiuing of the sacred Mysteries and the communion of the Bodie and Bloud of the Lord Iesus which thereby are offered and deliuered to all worthy receiuers To this diuine and holy vse as all our manners behauiour and carriage should bee framed so should the Gesture and position of our bodies bee Otherwise if any man thinke that wee should vse the same gesture manners at this Table that are decent to bee vsed at other Tables What is the cause that at this Table wee vse no speech nor conference one with another but in silence meditate with our selues Why sport we not nor are merry but carry a modest and graue countenance Why are our heads bare and not couered What is the cause that wee touch nothing presented on this Table before that it be offered vnto vs Take nothing before we be commanded Neither eate nor drink before we bee instructed what to eate and drinke and for what end Why are all our maners rites and gestures vsuall at other Tables so changed at this Why is this silence this grauity this meditation the reuerence of the bare-head this abstinence from touching from taking from eating from drinking before the offer the command word of instruction Why Because the vse of this Table being meerely Religious Spirituall and Diuine is so farre different from the vse of other Tables For heere besides the materiall Table that the eye of the bodie sees there is another spirituall Table that should be obiected to the minde and beside the externall elements and other celestiall and eternall food which thy heart should perceiue These are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the symbolicall vestures wherein Christ is wrapped vp but that is Christ himselfe his Bodie and his Bloud therefore is it that we feare or should feare to touch the sacred things before our hand and our mouthes be sanctified by that diuine Precept Take eate and drinke yee all hereof and to receiue before our mindes and hearts bee prepared and sanctified with knowledge and faith by the Sacramentall word This is my Body that is broken for you This cup is the new Testament in my Bloud c. Doe this in remembrance of mee By the which word the vaile is remoued the Mysterie is opened vp the garments and symbolicall vestures are taken away Christ is made naked and is exposed as really to the eye of our minde and to faith the hand of our heart as the sacred symbols are to our externall senses The respect therefore that is due to him who is the spirituall Table and the bread of Life whom the hid man of the heart sees and perceiues there really present makes all our deuotion and religious reuerence for this respect a choyce is made not of a common but of a sacred time place for this actiō for this respect we come fasting preferring our spirituall food to our naturall for this respect all our manner and carriage is holy and reuerend What then Shall wee esteeme Sitting a common Table-gesture and therefore dis-conforme to all the rest of our carriage that is sacred more decent for this heauenly Table then Kneeling a Religious gesture and therfore most conforme both to the nature of the Table and to all the rest of our Religious manner and behauiour that wee vse thereat SECT 4. An Obiection taken from Custome answered THIS I hope shall satisfie a modest spirit that searches for verity and striues not for the victory But if any list to be contentious and pleade from Custome that Kneeling cannot be decent because custome maketh Decencie and it is not the Custome to Kneele at a Table I grant it is not the custome at a common-Table because it is not commodious for commodity maketh Custome and Custome maketh Decencie in things of this kinde It is not commodious for it were wearisome and painefull to kneele so long time as an ordinary supper will last wherunto men come to refresh their bodies both with ease and meate But the time being short that is spent at the Sacrament and seeing men come thereto not to ease and feed their bodies but to worship God and to worke their owne saluation certainely to Kneele for such a space cannot bee painefull nor wearisome to those who are holy in Spirit and whole in body sickenesse and infirmitie makes exception and therefore although Kneeling is not nor hath not bin in custome at common Tables because it is incommodious and wearisome yet it hath beene in vse at the Lords Table farre longer then Sitting and is more vniuersally receiued in the reformed Churches For we must grant that before Sitting Kneeling hath beene vsed in the Christian Church neere foure hundred yeeres at least and therefore it may bee maintained with very good reason Certainely it may bee presumed that it hath beene in practice in all ages aboue euer vntill yee be able to designe some time when another gesture hath beene in vse The induction of foure hundred yeeres must either put you to an instance or silence SECT 5. An Answer to the instance of Honorius AND heere let me tell you that the instance of Honorius will not serue for Honorius did onely ordaine after the consecration at the eleuation of the Host so they call the Sacramentall Bread that the people should reuerently bow themselues that is Kneele as is manifest by the constant practice whereby obedience hath been giuen to this Canon This belongeth not to gesture vsed at the receiuing for in euery Masse at the eleuation the people kneeled and adored and this was done before that either the Priest himselfe or they receiued yea when after the people did not receiue at all but the Priest himselfe alone which was most frequent in these last times wherein the people receiued but

turned into the Lord Iesus spiritually insomuch that wee become flesh of his flesh and bone of his bones and this conuersion beginneth in this life at the soule and is perfected both in bodie and soule in the life to come Here wee are conuerted in the same minde will and affections then our bodies shall bee made like his glorious Bodie And this conuersion is wrought by the reall vnion that is betwixt our Sauiour and vs represented in this Sacrament by the naturall vnion that is betwixt the bodie that is nourished and the food whereby it is nourished and is most cleerely set downe by our Sauiour himselfe in the sixt chapter of Iohns Gospell wherein the spirituall part of this Sacrament is most accurately described containing both the benefit which wee receiue and the meanes and manner whereby we receiue it The benefit the resurrection of our bodies and life euerlasting in these words Hee that eateth my Flesh and drinketh my Bloud hath life eternall and I shall raise him vp at the last Day The meanes and manner whereby wee receiue this benefit is our vnion and communion with Christ and touching the vnion hee saith Hee that eateth my Flesh and drinketh my Bloud remaineth in me and I in him Then followeth the communion As the Father liueth so liue I by the Father and hee that eateth mee shall liue by mee Here we haue a fellowship with the Father and with the Sonne in the greatest dignitie and honour whereof a creature can be capable in the blessed the eternall and glorious life of God which is signified sealed vp by the Sacramentall action of eating and drinking the Bread and the Cup of the Lord liuely then any gesture or position of body can expresse SECT 4. So likewise our fellowship amongst our selues is expressed sufficiently by eating the same Bread in the Sacrament AND thus much for our fellowship communion with Christ Our communion and fellowship amongst our selues is in the same place of the Epistle to the Corinths most euidently not shadowed but demonstrated in these words Because the Bread is one wee many are one Bodie for we are all partakers of one Bread Cyprian in the sixt Epistle of his first booke thinketh that our vnion amongst our selues is onely declared by this similitude As many graines are made one Bread and many grapes one Vine so the Church that is a multitude of people is made one spirituall Bodie But the Apostles reason is demonstratiue the ground whereof is that the Bread is one whereof wee are all made partakers one not in forme and kinde onely for so many persons and bodies may bee fed with one bread but one bread in number and therefore all that feed thereon must bee one bodie for two bodie in number cannot feed on the selfe-same bread in number the bread that I eate cannot feed thee and the same bread in number that thou eatest cannot feed mee It is one bread in number that feedeth thee and another bread in number that feedeth me but all the members of my body that are many are fed with one and the selfe-same bread that I receiue and eate and therefore although they bee many yet are they all but one bodie Euen so all the members of the Church which are many are fed with one and the selfe-same Bread in number that is Christ and therefore they must all bee one Bodie This is a demonstration of the cause by the effect It is the proper effect or affection of one bodie to be fed with one bread and therefore to whomsoeuer this effect agreeth they are one body And contrariwise the vnitie of the body or the vnion of the members in one body by one forme as the immediate and proper cause that all these diuers mēbers are fed with one bread As this therefore is a demonstration of the effect by the cause all that are one body feed on one bread All the members of the Church are one Bodie Ergo all the members of the Church feed on one Bread So this is a demonstratiō of the cause by the effect Al that feed on one Bread are one Bodie all the members of the Church feed on one Bread therefore all the members of the Church are one Bodie Here you may perceiue the ground of the reason to bee that the Bread whereof all are partakers is One And this is manifest whether by the bread the signe or the thing signified bee vnderstood for if by the Bread the elementall bread bee vnderstood although that materially it bee diuided in many parts and distributed yet all these parts and pieces are formally one and the selfe-same Sacrament So that although thou receiue not the selfe-same piece of bread in number which I receiue yet thou and I and all of vs receiue the selfe-same Sacrament in number But if by the Bread the Bodie of Christ which is the Bread of life be vnderstood as principally and chiefly it must seeing the Bread which wee breake is as the Apostle saith the communion of Christs Bodie which we participate in breaking of the Sacramentall Bread then the ground of the demonstration is strong and sure That the bread is one in number whereof wee are all partakers because the Bodie of Christ is not diuided and giuen by pieces but is all and whole one and the same in number giuen to all and euery one that worthily receiueth As for the breaking of the elementall bread it signifieth not the distribution of the Bodie of Christ by pieces but the breaking of his Body on the Crosse with the sorrowes of death for our sinnes And here marke by the way that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alway signifie to receiue with others by parts for if the thing be such as cannot be diuided then it doth signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receiue in common with others So in the third chapter to the Hebrews ver 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participation of Christ of the heauenly Calling importeth not a diuision of Christ and of the heauenly Calling whereof wee are partakers but a communion of Christ and of the heauenly Calling And so in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to receiue not by parts but in common with others the selfe-same Bread of life in number to wit the Bodie of the Lord Iesus Christ and the selfe-same Sacrament thereof in number whereon it followeth most necessarily that wee who are partakers of that Bread must bee one Bodie Here contention being laid aside I would demand whether the Sacramentall elements and actions that are vsed about them do not sufficiently and fully declare our communion with Christ and amongst our selues or need they any accessarie gesture to supply their defects For is there or was there euer any gesture that can signifie so straite a coniunction as is represented in this Sacrament First betwixt Christ and vs and