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	part_n	way_n	1,424	5	4.6103	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96477	Six sermons lately preached in the parish church of Gouahurst in Kent. And afterwards, most maliciously charged with the titles of odious, blasphemous, Popish, and superstitious, preaching. / Now published by the author, I. W.	Wilcock, James, d. 1662.	1641 (1641)	Wing W2118; Thomason E172_30; ESTC R16426	70,070	78

unitur corpus Christi sicut panis though the manner differ This corporally the bread is that spiritually Christ is It concerns us much then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may be of the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse participes ut simus consortes to be of the Communion that which is Sacramentall to be of it to be at it to eat to eat often that we may be of this union with Christ here quae justificat which will bring us to that quae glorificat our blessed union with God hereafter Whither he bring us all Amen THE FIFTH SERMON 1 COR. 10. 17. We that are many are one Bread and one Body WE are still upon this theam Bonum est nobis esse hic therefore what the Apostles would we have done Aedificavimus tria Tabernacula We have staid a time in two of them we must not dwell there Tents are not for mansions we must remove to the third Communio corporis which is mysticall will now take up our Communio Corpor●s employment Yet we pitch this upon the same ground we did the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is still causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our spirituall Communion which is capitis our mysticall Communion which is corporis spring from thence from the Sacramentall which is calicis we are one bread and one body because we are all partakers of one bread One body there it is we need not seek it by induction from the Text which is there literally as we did the other our Communion with Christ cum capite that was as much intended as truly effected as this though not so fully expressed And that must have been first if not for honour which is ever due to the head yet for necessity we must have premised that there could be no talk of the members growing into one body if they be not first united into one head and in this sence Christ is caput Ecclesiae because all begin there as the branches at the root if they be not held to it by Ligaments and Nerves the skin the flesh and the veins never grow to them never feed and nourish them But we have done with that and now the body in its right place comes next to be thought on One body is but one term of the Communion duas oportet esse essentias ad minus ut sit Communio seu unitio two at least are required to all relation the Relatum is one but the correlata are many as many as we are many there are many members but one body though we retain unity there for the body can be but one yet we must admit of Multiplicity here the members must be many Si omnia essent unum membrum ubi corpus saith the Apostle and so they are in the Text. We that are many are one Body The ground of this Relation is necessarily to be thought on to make it up and it comes into the Text one Bread that is it the Sacramentall Communion is the cause of the Mysticall that hath ever been considered in all the parts of the Text and the Apostle will not have it left out here two wayes it comes to be considered 1. As it is the signe of it bread of the body one bread of one body signum unitatis Saint Austin calls it for many grains go to make up that many members to make up this Bread and Wine both of them ex multis rediguntur in unum so we that are many are one body this is Sacramentall and if we read the Text right as both the Originall hath it and all the Ancient both Translators and Expositors render it t is thus for there is one bread we also that are many are one body one as that is one say Chrysostome and Ambrose c. Yet I doubt not but a good Spirit moved our modern Translators to render it as my Text reads it We that are many are one bread and one body one bread first because we all eat of one bread and vi fidei are in a manner become one with that as alimentum Alitum are one and one body by virtue of that one bread spiritually one body mystically yet the other is easier lesse strained and therefore we will keep to that 2. It is not only as a signe but also as a cause of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a causall because that is but one the bread as the Paschall Lamb was but one to all the house of Israel one in a Mysticall and Spirituall sence though Numerically many and we all partake of this one all the Church of God all over the world partakes of one and the same bread in civill commerce to eat of one bread at one board hath ever been a pledge of unity and concord so it is in our mysticall society we are all of one Corporation one body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because we all partake of one bread All these will come to be considered in their places We begin with the Text The Correlatives We that are many To the Church at Corinth are the words directed but may be assumed by us by all that are in the Church of God wheresoever they be place and time matter not in this matter nos illi multi so Beza reads it we are those many We the Jews and Turks cannot read this Text illi multi t is true too many they are but such which come together into one they are not materialls of this building not sheep of this flock not grains of this bread not members of this body at the best they are but of those other sheep our Saviour speaks of Qui non sunt hujus Ovilis or nondum sunt in Gods good time they may be brought but as yet are not Besides them the Schismatiques cannot read it illi multi many they are so many as that the world wonders at it The Arians and Donatis●s never overspread the East and West part of the Church more in their times then these in ours Like Egypts frogs the whole Land is full of their croakings But yet they are many still there is some good in that they come not into one Quot homines tot sententiae their perpetuall differences among themselves shew they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not animated with one Spirit they would be fearfull to the whole Church if they could be that and like the Cake of Barly in the seventh of Judges they might tumble down into the Hosts and Armies of Israel and overturn them but that they cannot be their Cake which a flash of zeal hath heated will prove dough or rather like grains not ground they will not be kneaded or knit into one Loaf if at any time they come together it is with the sowre leaven of malice and uncharitablenesse or of hereticall and Pharisaicall doctrines the Leaven of the Law which was to be cast out not with the Leaven of the Gospel the

the Baptism of Water which makes them one many Lepers might have washed in Jordan and yet not come out as Naaman the Syrian did The Baptisme of the Spirit doth only that and those that are so born not of flesh nor of water only but of the spirit will keep this union will be one as that is one 5. One House where we are all brought up together the Church Domus Dei is but one I speak not of the materiall house but of the mysticall one Catholike Church in which we su●k of the same breasts we are fed with the same milk are tutored under the same Government partake of the same Sacrament Habitare fratres in unum to be of one minde which be of one house this is no small strengthening of the Union These all of them and many more are Ecclesiastica vincula and belong to the chief Tendon by which this union is made the spirit There are others not to be past ore with silence Humane necessity Civill Commerce naturall Relations are all of them Ligaments to bring the parts together to make up this union Religion and Nature both leane to it Their main intendment is to effect it And yet when this is done and the parts joyned the body is not perfect if there be not a Symmetry and agreement between them if they be not of the same nature all t will be but Humano capiti cervicem jungere equinam if not of a just proportion both will be a like monstrous Their nature we have touched already being in one wombe we doubt not of that of the other there may be some question made in the naturall Body it is the wonder of the Creation to see in what perfect meeter all the parts are made yet there may be some aberrations there the same should be in the mysticall Body The Body of Christ can be no lesse perfect and yet the jarring of the parts as if they had not that Symmetry we speak of their falling into pieces as if they were not in their places makes us make a question of it Look a little into the cause of it God saith the Apostle hath so tempered the parts of the body that there might be no schisme no division in it but that the members should have the same care one for another he hath done the like sor the Church Apostles Prophets Teachers workers of miracles gifts of healing helpers governors diversity of tongues c. are all of them members of this body all of them set by him in their right places to their right offices There are divers causes of the schisme that is among them Dislike of their own places The foot would be the hand or else not of the body it aspires higher yet to be the eye or the ear in the seat of Magistracy as it did of late among the Anabaptists in Germany and in the seat of Ministery as in the experience of our times So it was in that great rent of the Body of Israel in Jeroboams dayes the meanest of the people Mechanicks among them were made their Priests and if they may not be that they will not be of the Body and indeed Gratulandum est cum tales de Ecclesia separentur saith Cyprian Vtinam abscindantur was Saint Pauls hearty prayer Such were Corah and his company Moses answer might serve their turns Seemeth it a small thing that the Lord hath separated you to take you neer to himself Is it not enough that you are of the Body Were all the body an eye where were the smelling Hath not he placed lesser lights in the Firmament as well as great ones All are not there primae Magnitudinis hath not he ordered meaner servants in his family as well as greater ones All are not there primae distributionis There will be degrees of glory in Heaven as there are of places in earth Besides to avoide this dangerous schisme hath not God so tempered the body that he hath given the more honour to that part which lacked the onus is ours the hones yours The head cannot say unto the feet I have no need of you nor the eye to the hand I have no need of thee This scisme whether it be in Church or state one Menenius Agrippa in Livy very fitly confuted by telling to the factious Romans the tale of the falling out of the Belly and the members because it seemed to devour all the hands would not work the feet would not stirre the mouth refused to receive any food till they sound themselves to languish thorough the emptinesse of the stomack and by bad experience proved the belly no lesse profitable to the body then the other members and that the safety of the whole depended upon the society and concord of the parts This Emulation hath been the cause of the dissentions which have ever been in the Church Yet there are some others causes The neglect of their own offices and impertinent surview of others which belongs to the head to censure and not to the parts The want of Sympathy with the infirmities of the fellow members if one suffer not careing to suffer with him not considering if a Joynt be loosed or strained all the parts ought to be painted with it neither of these but are causes of this scisme and these lead me to the fourth particular the offices and administrations of the body A sufficiency of parts a uniting of them into one body a placing them in a true Symmetry and Proportion are all of them for this for their administrations and functions and for them they have received diversities of gifts and by them are to be exercised in severall operations all three are specified by the Apostle 1 Cor. 12. 4 5 6. All the Body is not one member but many all the members have not the same gifts but divers all their gifts are not for the same operations but severall altogether are most wisely disposed both in the naturall and mysticall Body for the furniture thereof edifying of it self in love Ephes 4. 16. We have not leasure now to take a short view of them in particular All that hath been said tends to this conclusion we are the Body of Christ and Members in particular We that are many are one Body a Body in the parts in the union of the parts in the Symmetry and Agreement of the parts in the offices and Administrations of the parts and if we be of his body in earth we shall be sure to be joyned to our head in Heaven Vsurpavimus regnum Dei in Christo we hold Heaven in C●pite already But then if we be all one body there must be no scisme between us no falling off from the parts no falling out without them Ad regnum pervenire non potest qui eam quae regnatura est pacem derelinquit saith Cyprian Hath God tempered them all that there be no division and shall we distemper them by scisme and dissention Will it be enough to

of one Bread There are foure sorts of unions both Scriptures and Fathers use to Illustrate First Eternall between the Father and the Sonne Secondly Hypostaticall between the divine nature and humane Thirdly Conjugall and Matrimo●iall between husband and wife Fourthly Allegoricall as between the Vine and branch between Head and Members between Bread and the receivers each would afford matter for a Sermon I must insist only on that last That which we eate turns in carnem sanguinem alimentum fit alitum if so be it be digested first else it doth not Cibus Iadigestus famem satiat animalem non naturalem It comes not into union with the body by which it might grow stronger but is forceably cast out though it stay the stomack for a time So it is in our spirituall food they which know not how to digest it by faith have their appetite staid not their groweth and strength augmented but if it be digested it comes into one it becomes one with us Thus are Christ and we made one We have the Symboll the Sacrament the Seal of it of which we all eate and wherefore do we eate but ut uniamur What is more ours then that we have eaten A neerer Symboll could not possibly be thought on of our incorporation and making one with him and yet St Bernard saith more Et manducat nos m●mducatur à nobis quo arctiùs illi astringamur In one and the same action he feeds on us we feed on him his joy fills us our faith feeds him his body his bloud his suff●rings his righteousnesse are meat and drink to us our faith our repentance our obedience our salvation are meat and drink to him and those are one though the comparison be without compa●is●n yet our Saviour himself prayes it may be so John 17. St Bernard proves it is so between Christ and us we one with him abiding by faith and love he one with us a●iding by peace and truth yet not in that manner one as they are the d●ffer●nce of our nature and substance still remains which are one in the Father and the Sonne only the diversity of our a Non c●hrrent a●essennarum sed co●tinentia voluntar●m Lern. wills reconciled makes us one one with the Father and the Sonne and so one ut Deus homo unus spiritus certa absoluta veritate dicantur si sibi glutino amori● inb●reant So sure are we one so reall is our spirituall Union with Christ our Head if we eat the Bread if we digest it we are sure of it in reason that we eat is the same with us in Religion it is so too and eat it we do we all are partakers of one Bread That this union is we are sure of the Scripture every where beareth witnesse of it we could not be branches he the Vine not members he the head not pretious stones built upon him he the foundation the cheif corner stone we need not eat his fl●sh nor drink his bloud the Cup which we blesse need not be the Communion of his Bloud the Bread which we break the Communion of his Body no Communion at all indeed but for this union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might well be spared but for this ut uniamur it is the signe of it the seal of it the ground of it the cause of it ut corpus in terris capiti in caelis to make them one to make this union between Christ and us Christus erat faciens utrumque in unum Christs whole work was to do this to make us one our nature one in the Hypostaticall union our persons one in the spirituall nec pr●judicat rerum pluralitas huic unitati for we that are many are one bread and one body one bread partaking all of one bread one body united all to one head one signe one thing we all though never so many partake of it All the beleevers bad one heart and one minde Acts 4. All of them are joyned into one head That this is that was the first I have been the longer because it is a matter of so much importance and not so easily conceived all our hope of that union Quae glorificat which the blessed Angels and Saints enjoy consists in this our spirituall union quae justificat which is with Christ by faith illa praemium haec meritum est saith Bernard all cur●m rit is to be joyned with Christ There is yet another work to be done to make this appear else non apparentis non existentis eadem est ratio as good not be at all And yet appear we cannot make it to the eye of sence Caput in 2 Cognosci coelis corpus in terris est it is much too weak to be able to ken so farre neither indeed is it necessary that the hand or foot should see the heal if they feel it if they finde the use and benefit of it that will be appearance enough to them and that is to be had of him Two wayes it will appear 1. By that which the head is to the body 2 Wayes 2. By that the body is to the head There are foure things required to our head all four to be known 4 Wayes of him That it be 1. Verum 2. Perfectum 3. Vnicum 4. Pe●petuum Christ is all these unto the body 1. Verum of the same nature with the body not like Nabuchadnezzars 1 Ver●● Image whose head was of Gold the breasts of Silver the thighes of Brass● the feet of Iron and Clay And that he might be of the same nature you know he took upon him our nature and therefore God saith the Apostle hath made him head of the Church Ephes 1. and that he is of the same nature appears First by his suffering for us he had not what to offer till he had Corpus aptatum Heb. 10. he had not been the Saviour of the body if he had not had that Tolle caruem Christi praesta quid Deus redemit saith Tertullian to Marcion He redeemed not the Angels quia non assumpsit he took not upon him their nature Secondly By his suff●ri●g with us therefore saith the Apostle it behoved him to be in all things like his brethren that he might be a mercifull high Pri●st And again that by the things which he suffered when he was t●mpted he might succour them that are tempted for he is not an high Priest which may not be touched with our infirmities when he cryed out upon the way Saul Saul why pe●secutest thou me he was neerly touched he could not be an head if he had not this a sence of the bodies gri●vances Secondly Again to make him a true head he must be united to the body An head s●vered from the body is not the head as good no head at all a wrong head set on a right head cut off are much a like the Joynts and Ligaments and Nerves are all for that end