Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	confirm_v	new_a	testament_n	8,389	5	9.6949	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03805	An exposition of certayne words of S. Paule, to the Romaynes, entiteled by an old wryter Hugo. A treatise of the workes of three dayes. Also an other worke of the truth of Christes naturall body. By Richarde Coortesse Docter of Diuinitie, and Bishop of Chichester	Hugh, of Saint-Victor, 1096?-1141.; Curteys, Richard, 1532?-1582. Truth of Christes naturall body. aut	1577 (1577)	STC 13923; ESTC S114237	61,508	173

which is in hand Therfore it representeth the great and heauenly things which the holy words of the high priest of our Lorde and Sauiour Christ Jesus doe declare This is my body sayth he which is broken for you doe this in rememberance of me Againe of the Cup of wine This Cup is the newe Testament in my bloude which is shedde for you What meane these wordes what sence haue they what signifye they some prodigious thing or newe thing or light thing or thing of smale value No. But the most certaine testifycation and assurance of the forgiuenesse of our sinnes saluation life euerlasting which we obtaine by the death of Christ and which is exhibited by the outwarde elementes of bread and wine but receiued only by y inward hand of fayth and séene onely by the inwarde eye of Fayth Christ gaue to his disciples bread and wine ye he gaue also vnto thē his body and blood that they by fayth being fed with this heaēnly bread this heauenly drinke might haue life euerlasting which to printe more surely in their harts he playnly telleth thē of his blessed body y was to be rent for them and his precious blood that was to be shedde for them and for many other that God the Father being pacified with this rich sacrifice might forgeue thē there sinnes Therfore he called this a new league a new testament often promised by the holy Prophets which was to be confirmed not by the blood of beastes but by the sheadding of his holy and precious blood wherefore his will and pleasure was that this mistery of so great things should be celebrated euer in publique assemblies both that the remembrance of hym might euer be freshe with hys and that often thankes might be geuen to God the father that his louers and professo●● might be stirred to mutuall loue by so godly a presidēt also signed wyth the holy seale of eternall blisse But thus much at large the rest more briefly that truth may be sooner picked out and more plainely appere For as Marcus Tullius saieth of Philosophers So I thinke Deuines bounde to briefe arguments That which christ toke he brake that which he brake he gaue to his Disciples that which he gaue to his disciples he called his body Therefore he called breade his bodye For he toke breade brake breade and gaue it to his Disciples But that which is breade by nature is not the substance of Christes bodye Except we will prodigiously confounde the substance of things and so by consequente the naturall bodye of Christ is not really and bodily in the sacrament of the body and blood of Christ But here is made a stoppe that Christ blessed the bread after he had takē it as S. Mathew and S. Marck sayeth by vertue whereof there followed such a chaunge that although he tooke bread yet he neyther brake bread nor gaue bread This sophistication is called of the Logitians Petitio Principij For fyrst S. Marcke doth not say that Christ blessed the bread but that when he had taken he blessed Secondly the gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as well sygnify to geue thanks as to blesse and that it sygnifyeth there to geue thankes because the holy ghost is the best expounder of it selfe Both S. Luke S. Paule declare which both for that worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vse this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth so geue thanks and not to blesse Thirdly as it was mēt touching the bread So was it mente touching the Cuppe and Wyne But both Mathew and Marcke themselues speaking of the Cuppe or wyne vse not thys worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the saide worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therfore it is manifest that both they ment hée gaue thankes after that he had takē the bread and he gaue thanckes after he had taken the Cuppe Briefely thus that that is true about the bread is true also about the Cuppe of wyne but the cuppe or the wyne haue ioyned vnto them no wordes of consecration or transubstantiation or chaunging of one substaunce into another as it appereth by S. Luke and S. Paule Therefore the first principle is God that breade was taken the bread was broken and that bread was geuen to the Disciples Adde to these that S. Paule in the xx Chapter and fyrst Epistle to the Corinthians aduisedly purposely speaking of the Lords supper sayeth is not the bread which we breake the partaking of body of Christ And Luke in the secōd of the Actes They did continue together in the doctrine of the Apostles in pertaking and breaking of bread a little after he sayeth that the Disciples came together to breake bread by the which it is necessarily concluded that the same was broken which was taken and that that was broken was geuen 〈…〉 and of that that was geuen did Christ say this is my body Therefore christ did say of bread this is my body For as Christe ment of the bread so he ment of the wine but he ment of wyne to be drawen and drunke as it appeareth by Marcke and Mathew where he sayd I will drincke no more of the fruite of this wyne c. Therefore he ment also that bread that was eaten Agayne if the substaunce of the bread be chaunged into the substaunce of the body Then the substaunce of the wine should be chaunged to the substaunce of the blood but in the second place not the substaunce of wyne but the substaunce of the cuppe should be chaunged into the new Testamente by the wordes of cōsecration as their terme is For wheras Mathew and Marck briefely saye This is my blood Luke and Paule doe set downe at large this cuppe is the new testamēt in my blood But you will say that the cuppe doth signify the wine in the cuppe by a fygure called Metonomia Then you graunt that the holy Ghost doth speake fyguratiuely in the matter of the Sacrament but let that goe and let it be this wyne is the new testament in my blood if the wyne should be chaunged it must be changed into the newe Testamente of Christes blood but that spéech cānot stand except it be vnderstood fyguratiuely and spiritually thus This Wine is a visible signe of mine new inuisible league couenaunt will grace and mercy which shall be confirmed and sealed with the sheadding of my blood Then neyther the fyrste wordes touching the bread implye any chaunge of substaunce but haue a spirituall and figuratiue meaning For whether you say the cuppe or the wyne the spéech must needes be fyguratiue For neither the cuppe or the wyne eyther is or can be properly called a testamente Nowe if the second spéech of the wyne do necessarily imply two figures at the leaste why should it seeme so strange to saye that the first spéech of the bread deth also imply a figure Doe you then saye you thinke that Christ spake doubtfully and woulde in his last

that his godhead and manhood be plucked asunder because we auouch that the naturall body of Christ is in heauen at the right hand of God the Father and yet his godhead to be euery where did not his godhead then fill heauen and earth when his naturall body was in a corner of the earth whē it lay in the graue And may not nowe the Godhead fill the whole world and his naturall body be onely in heauen and the two natures not seuered Away then away with quarrels and let truth preuayle and tryumphe by the which the two natures of christ tyed togeather with the merueylous bonde of the vnion be distinguished but not seperated And truely to continue in the same resemblance of saint Basill the fyre doth not chaunge all the properties of the Iron for the Iron fyred and hotte is heauy falleth downward is a solidde and thicke body This is S. Basils meaning that these forces of the fyre be transferred into the Iron of the which the nature of the yrō is capable not those which ouer throwe the nature of the yron And in like manner that those forces and proprieties of the godhead be transferred into the body of Christ of the which the nature of the body is capable not those which ouerthrow the nature of the body For we must ●uer haue recourse to that worthy shying of S. Austen he gaue immortallity to his body but he tooke not awaye the nature of the body neyther is the godhead of the man so to be mainteined that the truth of the body be destroyed But why do I stand vpon this poynt why doth my spéech so long wāder why doe I not open the spring of this controuersy For al this contētion floweth frō the question aboute the presence of the naturall body of Christ being in the sacrament of the body and blood of Christ For if that matter be once ordered and adiudged the other will soone be ended But that is a matter of great importaunce of the greatest in the worlde it oughte not to be handled but warely and reuerently most warely and most reuerently Your good name shal be rent with the bad spéeches not only of the enemies but of the enuious I refer that to god The matter is very hard The questyon to too darke discoursed in Sermons Jossed in disputations varyed of through all Christendome and as it should séeme of passing great difficulty God will helpe out with that whose both helpe we most humbly pray and busines most faythfully do out of whose most blessed and most certayne most true wordes all the reste of our spéeche shall grow It is written in the .26 Chapter of the Gospell after S. Mathewe in this wise when Jesus had taken bread and blest he did breake and gaue to the Disciples and sayd take ye eate ye this is my body And taking the Cup after he had geuen thanks he gaue to them saying drink all ye of this For this is my blood of the new Testament which is shed for many for the forgeuenesse of sinnes And in the .14 after S. Marke when Jesus had taken the bread and geuen thanks he did breake and gaue to them and sayd Take yée eate yée this is my body and when he had taken the Cuppe and geuen thanks he gaue to them and sayd Drinke ye all of this and he sayde to them this is my blood of the newe testament which is shead for many And in the .22 after S. Luke when he had taken bread and geuen thankes he brake and gaue to them saying This is my body which is geuen for you doe you this in remembraunce of me Likewise also the cuppe after he had supped saying This cuppe is the new testamēt in my blood which is shed for many Lastly saint Paule to the Corinthians the .xj. Chapter and the fyrst Epistle The Lorde tooke breade and when he had giuen thankes he brake and said Take ye eate ye this is my body which is broken for you do ye this in remembrance of me Likewise also the cup after he had supped saying this cup is the newe testament in my bloude Doe ye thys as often as you shall drinke in remembraunce of me For as oft as you shall eate this bread and drinke of this cup you shall shewe the Lordes death vntill his comming I haue set downe the whole words of the holye ghost done out of greeke into Englishe worde by worde That so good a foundation being layde the rest that foloweth myght be the more fyrmly builded thervpon Let vs nowe view and waigh all these things Christ toke the same bread in his hande which was vpon the table Christ gaue to his Disciples the same breade and whiles he was giuing the breade to his disciples he speaketh as before whiles his Disciples eate this breade whiles they did broose it with their téeth and swallowed it into their stomaks where was christ was be not at the table did he not speak to thē did he not both eate drink with them was he not séene hearde and touched In which place was the bodye of Christ In the mouth and stomack of his disciples or at the table where they both sawe Christ and heard Christ if you say in both places Then this followeth That eyther Christ had two bodies or else that there was two christs both which aunsweres be very vngodly and absurde But you wil say the words be plaine for Christ saide plainely and distinctly This is my body This is my bloude Neyther is it lyke that Christ woulde speake doubtfully in the last talke that he had with his disciples I graunt the words be plaine after the maner of misteries in the which things subiect to the sense doe represent and shewe things which be taken onely of a godly minde and by a religious fayth I graunt that Christ gaue his bodye and that his Disciples toke it and eate it not after a naturall and grosse maner but after a supernaturall that is he heauenly and spirituall What then doe you denie that the breade is the bodye of Christ That the wine is the bloud of Christ not I truely But I saye that they be so in truth of religion sacrament and mistery and not by chaunging of nature element or substaunce For Christ doth call the breade his body but he doth not say that it is chaunged into his bodye Then you call it breade and the holye writer of this holy Storie doth himselfe call it breade the wordes be these He toke breade he gaue thankes he brake he gaue doth he not meane by this circumstance of wordes to make the matter plaine I praye you what toke he bread What brake he the same bread What gaue he the same bread For that that he toke that he brake and that that he brake that he gaue to hys Disciples and that that he gaue to his disciples that did his disciples eate But bicause it is a mistery