Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	name_n	place_n	1,382	5	4.2100	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86378	A dissertation with Dr. Heylyn: touching the pretended sacrifice in the Eucharist, by George Hakewill, Doctor in Divinity, and Archdeacon of Surrey. Published by Authority.	Hakewill, George, 1578-1649.	1641 (1641)	Wing H208; Thomason E157_5; ESTC R19900	30,122	57

of Iohannes a Lovanio whose opinion Bellarmine confesseth to be very probable that which followeth in the same place I take to be his own Et praeterea idem planum fieri potest ex instituto proposito B. Pauli nam Apostolus eo loco emendabat errorem Corinthiorum Corinthii autem non errabant in consecratione sed in Sumptione quia non d●bita reverentia sumebant quare accommodat ca verba ad suum usum ac docet Christum praecepisse ut actio caenae celebraretur in memoriam passionis ideo attente reverenter sumenda esse tanta mysteria By all which it appears that neither the words of institution Hoc facite are sufficient to ground the Priesthood and power of Sacrificing upon them nor yet that they are to be restrained to the Clergy as the Doctor would have it Nay those words of the Apostle which he brings as a commentary upon the words of institution to clear the point do indeed prove the contrary And if we should grant that which he demands that Hoc facite were to be referred onely to the actions of Christ himself and directed onely to the Apostles and their Successours yet it must first be proved that Christ himself in the institution of the Sacrament did withall offer a Sacrifice properly so called which for any thing that appeares in the text cannot be gathered from any speech which he then uttered or action which he did or gesture which he used That he consecrated the Elements of Bread and Wine to a mysticall use as also that he left the power of consecration onely to his Apostles and their Successours we willingly grant but that at his last Supper he either offered Sacrifice himself or gave them commission so to do that as yet rests to be proved Neither do I yet see what the Doctor will make to be the Subject of his Sacrifice either Bread and Wine or his own Body and Bloud if the former he will for any thing I know stand single if the latter in a proper sense he will be forced to joyn hands with Rome and so fall into a world of absurdities Lastly whereas the Doctor disputes wholly for a commemorative Sacrifice that if our Saviour could not be so in as much as Commemoration implies a calling to remembrance of a thing past but his Sacrifice upon the Crosse which we now commemorate was then to come Prefigurative it might be Commemorative it could not be The Doctor goes on and confidently assures us that S. Paul in whom we finde both the Priest and the Sacrifice will help us to an Altar also and to that purpose referres us to the last to the Hebrews Habemus Altare We have an Altar whereof they have no right to eat that serve the Tabernacle An Altar saith he in relation to the Sacrifice which is there commemorated But his passage of the Apostle Bellarmine himself hath so little confidence in and so weak authority to back it as he forbears to presse it And truely I think had the Doctor himself read on and well considered the next verses he would never have urged it to that purpose which here he doth Aquinas his exposition in his commentaries upon the place is in my judgement bo●h easie and pertinent Istud Altare vel est crux Christi in qua Christus immolatus est vel ipse Christus in quo per quem preces nostras offerimus hoc est Altare aureum de quo Apoc. 8. To him doth Estius the Jesuite strongly incline and to him do the Divines of Collen in their Antididagma firmly adhere which notwithstanding some there are I confesse who understand the words of the Apostle to be meant of the Lords Table which I grant may be called an Altar but whether in a proper sense it be so called by the Apostle in the passage h alleaged that is the question and I have not yet met with any who in full and round terms hath so expressed himself And till that be sufficiently proved the Apostles Altar cannot certainly prove a Priesthood and Sacrifice properly so called CHAP. IV. Whether the Authority of the Fathers alleaged by the Doctor prove the Eucharist a Sacrifice properly so called THe Doctor from the Scriptures where in my poor judgement he hath found very little help for the maintenance of his cause comes in the next place to the authority of the Fathers some of which are Counterfeits and the greatest part by him vouched as by him they are alleaged speak onely of Sacrifices Priests and Altars but in what sense it appears not whereas the question is not of the name but of the nature of these Now among those Fathers whom he names two there are and but two who speak home to the nature thereof Irenaeus and Euscbius yet both of them speak even by the Doctors pen in such sort as a man may thereby discern they intended no● a Sacrifice properly so called I will take them in their order First then for Irenaeus look on him saith the Doctor and he will tell you that there were Sacrifices in the Jewish Church and Sacrifices in the Christian Church and that the kinde or species was onely altered The kinde or nature of which Christian Sacrifice he tels us of in the same Chapter viz. that it is an Eucharist a tender of our gratitude to Almighty God for all his blessings and a sanctifying of the Creature to spirituall uses Offerimus ei non quasi indigenti sed gratias agentes donatione e●us Sanctificantes Creaturam In this we have the severall and distinct offices which before we spake of Sanctificatio Creaturae a blessing of the Bread for Bread it is he speaks of for holy uses which is the office of the Priest no man ever doubted it and then a Gratiarum actio a giving of thanks unto the Lord for his marvellous benefits which is the office both of Priest and people the sanctifying of the Creature and glorifying of the Creator do both relate unto Offerimus and that unto the Sacrifices which are therein treated of by that holy Father Hitherto the Doctor in his allegation of Irenaeus But is any man so weak as from hence to inferre a Sacrifice properly so called The sanctifying or blessing or consecrating of the Bre●d to holy uses we all grant to be the proper office of the Priest or Presbyter and the giving of thanks common to him and the people but that either of these is a Sacrifice properly so called that we deny and i desire to see proved The other of the two before named is Eusebius upon whose testimony the Doctor largely insists for that we cannot take saith he a better and more perfect view thereof then from him who hath been more exact herein then any other of the ancients And having culled out from Eusebius what he conceived most advantageous for his own purpose in conclusion he