Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	bread_n	cup_n	eat_v	13,173	5	7.8905	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18448	The oration of the most noble and reverende father in God the Lorde Cardinalles Grace of Lorrain made and pronounced in thassemblie [sic] at Poyssi, the kyng beyng present, the sixtene daye of Septembre, in the yeare of our Lorde 1561 / translated out of Frenche into Englishe by T.S.	Guise, Charles de, Cardinal de Lorraine, 1525-1574.	1561 (1561)	STC 5010.5; ESTC S283	23,800	31

dispersed in the churche and a congregation of them in one certaine place in the name of oure Lorde God And if our Lorde haue assured and promised by his woorde one or two beyng gathered together in his name to bee in the myddest of them shoulde he refuse to bee amonge suche then as are farre better and in more nombre laufully assembled we ought truely then to crie oute with Dauid Psal 110 Great are the woorkes of our Lorde in the councell of the iuste and in their congregation But it hath ben declared vnto vs that not onely the prouinciall counsels haue bene corrected by the generall counsels but also which is a more matter that one generall counsel hath ben amended by an other De baptism 11 2. cap. 3. We knowe this to be saint Augustins sayeng whiche we say is to be vnderstand when there is question of customes and of discipline which do change accordyng to the tyme and will be changed accordyng to the qualitie of the places tymes and persons as it is seene by experience De sanguine suffocato But in tharticles of the faith and in thynges necessary to our saluation the holy ghost is the director in whom is no contradiction or contrarietie and so we beleue it That it is otherwyse it ought to be proued or els no more spoken of For if it were so in vaine and without profite our ancient fathers haue had thervnto suche recourse and reposed in them so great affiance in all the myseries and calamities of the churche and should not therof haue founde by experience the successe so happie Of which good fathers that are gone before vs behold what we saye That euery of them was a man so might erre But that all in one selfe same article or assemblie in one selfe same do at diuers times dispersed throughoute the churches haue erred Godlye counsell and admonitiō to knovv the churche Vincēt Lyrinēsis we denie and mainteine it to bee impossible groundyng the same vpon gods infallible promesse Very profitably therfore one among those fathers for the conclusion of this purpose dothe geue vs councell and faith in this wise What shall we doo say the catholikes if any parte of the churche doth separate it self from the cōmunion of the vniuersall faith preferre the body beyng yet holle before a corrupt and sicke membre But if the sore haue thupper hande and beginneth to attempt thinfection of the churche then leane and cleane vnto the antiquitie and returne to the mothers whiche are the principall and first churches Emong whom al the antiquitie hath had recourse vnto the Romain churche and hath alwaies accompted her to be the first and principall among the Apostolicall churches as Ireneus Tertullian and S. Austen doo beare witnesse recountyng the bishops vntill their tymes who with all other auncient fathers haue alwais acknowleged that churche as the chief See of all Christendome callynge the Bishoppe thereof Primae Sedis Episcopum Nowe if in this antiquitie there be founde any errour either in any author or in any particular towne or prouince then against suche ignorance and temeritie of a fewe persons lay the decrees of ancient and vniuersall counsailes and if in those counsailes ye fynde nothyng serche diligently the sentences of all the ancient fathers approued by the churche writen to that purpose and gather and collect them together from all tymes and from all places as thoughe they were all together present at a Councell And that whiche all they haue openly and at sundrye tymes with greate continuance agreed accorded written and witnessed with one consent Knowe ye that without any doubte ye oughte the same to beleue and therevnto to submitte and subiecte your selues And aboue all thinges geue place as they doo to the expresse worde of God and to the testimonie of the scripture This is that we haue intreated concernynge the first point This is the authoritie that we geue to the holye scriptures to the determinations of the councells to the writinges of the olde and ancient fathers which order we purpose to obserue both for the confirmation of our flocks in the faithe and also to brynge home agayne suche as are gone astraye whiche can deuise none other waye to haue their doctrine and priuate interpretation to be credited and beleued but to despise and condemn thautoritie of the hole who reiectyng thantiquitie go about to bryng in estimation of their owne nouelties and deuises A thyng truely wherewith the Arrians were greatly troubled and dyd very well disclose Nestorius Samosatenus and dyuers other Euse li. 7. ca. 30. Socrat. lib. 7. capit 32. and doubtlesse shall reuele all suche as will discerne a strawe in their neighbors eie and can not see a blocke in their owne Nowe I come to the last poynte of my oration whiche although it be last yet in very dede the principalst We haue conceyued an extreme grefs and sorowe suche a one as can not be dissēbled which is that the most holy blessed sacramēt of the Eucharistie which our lorde lefte vnto vs for a band of vnitie and of his peace by a certaine curiositie I can not terme it more gently of searchyng thynges aboue oure capacitie Eccle 3. which contrary to the counsell of the wise man is made not onely an argumente of infinite controuersie and altercatiō but also a right waie wholly to destroy the truth or at the lest to expel driue away the same And in nothing els truly is the comon prouerbe By to muche disputyng debatyng the truthe is lost more ve●fied than in this For not onely the truthe dooth perishe The Sacramente of the bodye and bloud of Christ 1. Cor. 10. Math 5. Ioan 6 but the fruite also which we should therby receaue if we vse it wel which consisteth in foure poyntes The firste is the vnitie and reconciliation whiche we ought to haue and make one with an other For it is written that we beyng many in numbre are al but one body which do participate of one breade and of one cuppe And it is commanded that when one dothe make his oblation to the altare he ought first to reconcile hymselfe to his brother The secōd is the vnitie with IESVS CHRIST Who sayth he that eateth my fleshe drinketh my bloode dwelleth in me 1. Co. 10 and I in hym The bread whiche we breake is it not the cōmunion of the body of Iesus Christ and the cup is it not the communion of his blood The thirde fruite is the forgeuenesse of sinnes For truly this blood is shed for the remission of sinnes The fowerth last is the attaynyng of lyfe euerlastyng For he that eateth this bread saith our lord shall lyue euerlastyngly All the contrary wherof cometh by this disputation Diuision among vs separation from god priuation from the remission of sinnes and from atteinyng of life euerlastyng For out of the churche there is no saluation and who so

reason but faith vppon autority Let faith therfore beleue and serche not thunderstandyng These things my brethern do require necessarily faith and doth not admit reason They require a simple beleuer and reproue a curious questioner We muste therfore beleue simply that whiche cannot profitably be serched out It is nto I sure I say thus humbly to think and speake But seynge there be some that so highly do thinke and more thā behaueth as we suppose questioning so much and pressing vs so neere of the manner of his presence we are contented freely to folowe their desires sithens so muche against our myndes they thus force vs. They cannot dissemble but they theirs be greuously offended with this worde Corporaliter in this matter But I take them to be men to muche exercised in the auncient writers whereby they can excuse theim selues but that they haue founde that woorde expressed in their writynges Cy. lib. ●o cap 13 in Ioan. H●… 8. de Trinita de Chrysostome ● Hom. 15 in Ioan 83. Hom. in Math. 60. ho. ad popu antioch For the same and suche like be eft soones amonges them founde and repeted Wherfore better it is with modestie to interprete them then to take them in so euyll parte The fathers therfore both Grekes and Latins do denie that the christen men haue vnitie of beyng or coniunction onely by lyuely faithe and pure charitie or that which is to one effecte we be onely by faithe hope and loue by religion obedience and will spiritually ioyned and vnited to him But they with a more efficacie doo protest that by the speciall vertue and effect of this sacrament duely and woorthily receiued Iesus Christ dothe really and in dede communicate himself to vs by true receiuyng and participation of the nature and substance of his body and bloode and that verily he is and dwelleth in vs as we haue already sayd that these thynges taken and perceiued maketh that we bee in Iesus Christ IESVS CHRIST in vs accordyng as he saith Ioan. 6● he that eateth my fleshe dwelleth in me and I in hym For the better exposition and the same also to recommend vnto vs of the said dwellyng vnitie and coniunccion of hym with vs and of vs with hym they dyd not abhorre these aduerbes Substantialiter naturaliter corporaliter especially S. Hillarie vseth to this purpose this worde carnaliter that is to say accordyng to the veritie of the substance and nature of the fleshe of the bodie and blood of our Lorde Iesus Christ In suche sort that in no other place somuch or more then here hath place and is true and accomplished that whiche saincte Paule saithe Quod sumus Christi comparticipes Ep. 3 5● Cy. Hic ●soli●… 4. antioch corporaler addo vt ita loquar consanguine● quia membra sumus corporis eius de carne eius de ossibus eius That we bee of the selfe same fleshe and bloode with hym membres of his body of his fleshe and of his bones And we vsyng sometimes after and with them these termes we meane not therfore or saye that the maner of this so familiar and inwarde dwelling vnitie and coniunction of oure sauiour wyth vs and of vs with him shoulde bee therby naturall substantiall corporall or carnall but cleane contrarye we confesse it to be more if it may be spoken then supernaturall superstantial spiritual inuisible vnspeakeable speciall proper to this Sacrament not withstanding true not only figuratiue or significatiue And as touching the presence as little or rather lesse we say it to be locall circūscriptiue diffinitiue and subiectiue or of any other physique or naturall maner To be short in this matter we receaue no maner of Esse in whiche Aristotle or anye other philosopher hath For as we haue already sayde we doo not comprehende it by sence or vnderstanding by reason or nature that this true precious bodye and glorious bloud is here present or exhibited vnto vs but by the onely faythe grounded vpon the aucthority of the worde of God which faith beyng so is as Saint Paule sayth it Hebr. 11 of thynges inuisible and not apparent we beleue also that oure sauiour geueth vs here his diuinitie his humanitie wyth all his goddes tresoures graces and merites inuisibly or by an inuisible manner true notwithstanding as we haue always sayde beyng assured that euen as if we beleued it not we shall neuer vnderstande it as the prophete doth threaten so also if we humblye doo beeleue we shall vnderstand it Esa 7. Psal 83. and see it aboue when we shall see the God of Goddes as Dauid sayeth in Syon Which beeynge contrarye to iudgement and speculation of vnderstandyng and contrarye to the capacitye of mannes witte and inward spirite we must alwayes oppose and set the formalitie of these worees Hoc est corpus meum which shal be fier and lightnyng to all consciences in leauyng the proprietie as the fathers doth teache vs preachynge these wordes Let vs beleue in our lord obey him in al through al. Let vs not speake against him Chr. ho 60 ad po 83 in Math. although that which he shall say vnto vs shal seme very absurd not agreable cleancōtrary to our sences vnderstandings That his worde surmounteth al thing is to vs as in dede it is more worthy then al other things Which thing is mete for vs to do in al things but specially in the holy misteries Let vs not regard so much the things only which we see but let vs kepe oure selues to his wordes For his word is infallible and cannot be false or deceauable Cōtrarywise the sence is easy to be begiled and oftentimes is deceaued Seyng then he hath said This is my bodye lette vs not doubte but beleue and obeye and wyth the eyes of our vnderstandyng beholde him Ma. 18 28 The proprietie I say of these words and consequently the presence of hys body here dothe agree with the other places of the scripture which speke of his presence with vs and repugne not with any article of our fayth especially wyth that article of the Ascention of our lorde aboue all the heauens and of his setting at the right hande of God his father The article of the crede not repugnāt against the presence of Christ in the sacrament Chr. ho. 2. ad po Concerning which articles ye ar the first to my knowledge in the remembraunce of manne that euer obiected them or made them to be repugnant against the presence of oure sauiour in his supper The holy fathers wer not so subtil craftie or curious but simply and humbly preached that the sonne of god together had his fleshe when he ascended vp to heauen and also lefte it vnto vs in these holy misteries To be here to be there Sursum helias Deorsum helias saith one of them much better then Helias who being rauished into the aire did leaue cast his cloke to