Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wonder_n	world_n	wrought_v	47	3	7.4741	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15779	A treatise, shewing the possibilitie, and conueniencie of the reall presence of our Sauiour in the blessed Sacrament the former is declared by similitudes and examples: the latter by the causes of the same.	Wright, Thomas, d. 1624.	1596 (1596)	STC 26043.5; ESTC S111546	105,764	270

incarnation But because this fauour in substance vvas onely proper to Christes humanity though in operation vertue and efficacy sufficiently offered for all therefore the bounty of God was not extended enough it lacked a farther communication that euery man in particuler might participate his infinite bounty and perfection not in vertue alone but in substance also The Sunne lendeth the earth his beames yet the substance remaineth in heauen but lo in this blessed Sacrament God hath with his beames ioyned the sunne with his deuine vertue linked his diuinity and not onely by effect but also by person entreth into the breasts of all the faithfull which come to receiue him Here he maketh euery man partaker of himselfe of his substaunce as well deuine as humane And therfore the sphere of his goodnesse cannot be farther extended since euery one receiueth that which is infinite and God himselfe The second cause to be an Epitome or an abridgement of all Gods wonders AFter that God had rowsed from nothing Sap. 11. the mightie masse of this world polished it in number measure weight the last worke those artificiall hands finished was man who as an epitome or an abridgement comprehended in himselfe the degrees of all creatures thereby giuing vs to vnderstand that as often as we looke vppon man we should call to our memories how many goodly creatures and how admirably God had created and prouided for his cause euen so after that God in the olde Testament and Christ in the new had wrought infinite miracles and wonders one of the last which Christ solemnly manifested to the world was this blessed Sacrament as a memoriall of all his wonders as an abridgement of al his miracles that therby seing this Sacrament we should expend what wonderfull miracles he had effected for vs and what singular graces he had bestowed vp on vs the which it seemeth Dauid standing a loofe off in his high turret of faith did contemplate when he saide Memoriam fecit mirabilium suorum misericors miserator Dominus escam dedit timentibus se Our merciful and pittiful Lord instituted Psa 110. a memory of his wonders he gaue food● to them that feare him that all miracles and singular wonders which God euer wrought are comprised in this Sacramēt or the like easily it might be proved A few I will number leauing the rest to the discourse of euery sound d●uine What wonder shewed God first to the worlde by creation of nothing to make all here many learned diuines holde that Christs body exsisting in heauen is created anew for they say it is possible for God to create my soule and body againe in Fraunce I beeing in Englande as for to reproduce in the resurrection those formes qualities and accidents which perished by death and corruption in the graue and truly this manner of speach diuers fathers Cip. de eaera Dom. vse calling this action by which Christs body is placed in the Sacrament creation more ouer it plainly apeareth that when the formes of bread and wine are corrupted God produceth a new substantiall matter to sustaine and vpholde the new accidents If you discourse ouer the miracles of transforming Lots wife into Gen. 19. Exod. 4. 7 a Piller of salte the rod of Moses into a serpent the riuers into bloud water into Ioh. 2. wine in the mariage transubstantiation presently representeth the same If raising vp of the dead if giuing sight to the blinde if in satiating a number with so little most plainly it shall appeare hereafter that this Sacrament causeth life euerlasting that it openeth the eyes of the soule that it feedeth millions and neuer consumeth Therfore most true it is that this Sacrament is an abridgement of the wonders that God wrought and it selfe one of the greatest wonders of all And therfore they may well cease now who admired so much Archimedes for contriuing a spheare of glaffe wherein hee had comprised the motions of the heauens since in this sacrament are vnited all the admirable operations wonders and miracles which proceed from the hands of the soueraigne work man of heauen and earth grace and nature The third cause to deifie the soule THe Philosophers and Phisitions with iointo assent approue this principle to be of an vndoubted verity Ex quibus constamus ex issdem nutrim●r with those things we are nourished of which we are made For being compounded of flesh bones heart liuer braines sinewes wee cannot liue except we be fed with flesh bones heart liuers finewes to nourish our bones heart liuer c. which position must not be so grosly conceiued that we ought to eat bones or liuers to nourish our bones or heartes for many eate nothing but roots hearbes fruites bread fishes neuer touching flesh or bones and yet are nourished But that whatsoeuer we receiue for fustinance cannot restore the partes which by continuall resolution vanish away except the meate wee take be first conuerted into the substance of those partes which are to be repaired Therefore that bread wee eate doth not nourish the heart before it be conuerted into the substance of the heart it feedeth not the bones till it be changed into the substance of bones it restoreth not the braines till it become of the nature of braines The Iust therfore in scripture being called gods Ego dixivos dis estis filij Psal 81. and Io. 10. excelsi omnes I saide you are gods and all the sonnes of the highest and participating in their soules a diuine nature Diuinae naturae facti consortes Being made pertakers 2. Pet. 1. of the diuine nature if the Philosophers propositions be proued true ought to haue a diuine foode the which no doubt the wisdome goodnesse and power of God knew would and could prouid for them as we see afforded in this Sacrament This seemed Christ to insinuate when he saide Qui manducat meam carnem bibit meum sanguinem in me manet Io 6. ego in co He that eateth my flesh and drinketh my bloud abideth in me I in him By which wordes are propounded two admirable vnions the one is that God is in vs the other that we are in God by eating this celestiall foode That God herby dwelleth in vs it cannot be called in question because as meat entreth into vs remaineth in vs and is vnited with vs euen so Christ entereth really remaineth really and is resident so long as the vailes of bread and wine are not consumed But O Lord how can we be in thee since that no man is in the meat he eateth but rather the meat is in him how then is it true he that eateth thee remaineth in thee yet infallible truth it is that those that eate Christ are in Christ For this difference we finde betwixt this diuine foode and other corruptible meats that they haue not life in themselues nor giue life but receiue life of the body and of insensible and inanimate