Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	cup_n	new_a	testament_n	24,985	5	9.6469	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02637	A detection of sundrie foule errours, lies, sclaunders, corruptions, and other false dealinges, touching doctrine, and other matters vttered and practized by M.Iewel, in a booke lately by him set foorth entituled, a defence of the apologie. &c. By Thomas Harding doctor of diuinitie.	Harding, Thomas, 1516-1572.	1568 (1568)	STC 12763; ESTC S112480	542,777	903

alleged For pride is no substance nor creature at al. Man only in his vnderstanding considereth it as somewhat whereas it is only a defecte and failing from humilitie For God neuer made vice Pride is a vice and therefore 〈…〉 But what shal a man saie to this fellow When the name of Substance seemeth to make for him then it standeth properly as the Philosophers vse the worde which is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when it seemeth to make against him then it standeth for grace faith wordes and Sacramentes which in some writers are named Substance as the diuines somtimes vse the terme whereto the Greeke terme Hypostasis answereth as S. Paule vseth it Heb. 11. How the Church is resolued in doubtful cases The truth is that seing wordes for the more parte are doubteful ambiguous and subiect to cauilles Christ hath not planted his Church in such sorte vpon wordes that his faithful members should thereby be diuided into many sectes For as he considering our infirmitie lefte vnto vs his holy wil conceiued in such wordes as menne vse in their common speache he lefte also with those wordes a high Pastor Iohan. 21. Luc. 22. by whom we should be fed for whose faith he prayed and his prayer is heard To which chiefe Pastor he gaue power and commaundement to strengthen and cōfirme his brethren So that it is in dede litle worth to hange of syllables and letters but it behoueth vs alwaies to seeke for the meaning of the worde And bicause we should neuer agree among our selues vpon wordes Math. 18. he bound vs to heare the Church the chiefe and ordinarie mouth whereof S. Peter was whiles he liued and after him the Bishops of Rome his Successours haue euer had the same place He then that wil be sure to know how euery worde that belongeth to matter of the faith must be taken in this or in that place of holy Scripture or of holy writers must be ruled by the mouth of his chiefe Pastor Act. 20. Now that Pastor calling to him out of al the worlde the chiefe and best learned Bishoppes ordeined by the holy Ghoste Gouernours of particular flockes hauing seene and heard al that might be said too and fro in the middest of foure hundred threescore and ten Bishoppes and of moe then a thousand learned Diuines besides the assistance of the holy Ghoste called for mature deliberation had and diligent examination of the Scriptures and holy Fathers made founde and by al their consente determined Concil Lateranen ca. 1. that the substance of bread and wine in the Sacrament of the Aulter is by the power of Gods worde changed into the substance of Christes Body and Bloud After whiche determination we know how Gelasius and how Theodoritus must of necessitie be vnderstanded if at the lest we wil heare the Churche as vnder paine of damnation we are bound to doo This answer may suffice al the cauilles that are moued and tossed by M. Iewel touching nature substance subsistence or any like worde Al wordes are ambiguous as S. Augustine confesseth In lib. de Dialecti The highest iudge in the highest courte of Christendome hath geuen sentence He that obeieth hath humilitie and seeth his grounde He that being loth to seeme deceiued wrangleth as M. Iewel doth is proude vaine contentious and disobedient which custome Heretikes haue and euer haue had but as S. Paule saith 1. Cor. 11. the Church of God hath it not Iewel Pag. 262. 263. To leaue these vnfruitful gheasses vve saie that the cuppe of blessing vvhich Christ calleth the Cuppe of the nevv Testament notvvithstanding it vvere made in a Mysterie the Sacrament of Christes Bloude yet in nature and substance vvas very vvine stil and as Christe him selfe calleth it the very fruite and generation of the grape as it vvas before The vvordes of the Euangelist S. Mathevv are very plaine Harding Would God I could so clearely shew to the Reader as the weight of this matter requireth how lewdly you playe as wel with the Gospel as with me It is not I M. Iewel that am incōstant in saying now these wordes were spoken before consecration and now after and perhaps at both times whereat you ieast and scoffe it is not I that changed my minde But whereas one of the Euangelistes telleth the matter one waye and the other an other waye and whereas sometimes they tel thinges out of order as your selfe can not but graunt my answer must needes be such as by al meanes to saue the truthe of the Gospel that howsoeuer these wordes were spoken which be obscure yet the plaine truth should not be hindred by them You sticke to the plaine wordes of S. Matthew as you saie And why sir I praye you may not I as wel claime that S. Lukes wordes are as plaine Luc. 22. I then haue myne eye to bothe and so make a distinction shewing how bothe together may be defended You litle esteming S. Luke talke to vs onely of S. Matthew whereby you declare that you beleue none other Euangeliste ne none other word of God beside your owne fansie Likewise you dissemble how diuersly the Fathers haue expounded the fruite of the Vine and vtter many wordes about a most knowen truth The fruit of the vine which no man denieth wherein as you deserue smal praise of learning so you lose amonge the wise the commendation of discretion For answer to al which I saie that it is a certaine case and cleere out of question that there was wine in Christes chalice whereof the Sacramēt should be made and yet forsoothe you would nedes proue it in many Pages together Againe I say that as there was wine in the chalice whereof the Sacrament should be made so after it was made there was no more the substance of wine And that I wil proue so plainely That after cōsecration there vvas no more the substance of vvine in Christes cup. Luc. 22. that you shal neuer be hable to answer to it Christe him selfe said if at the leste you admitte S. Lukes Gospel This Cuppe is the newe Testament in my Bloude whiche cuppe is shedde or shal be shedde for you The Cuppe shal be shedde for vs saith Christe that is to saye the liquour conteined in the Cuppe shal be shedde for vs. But natural or artificial wine was not shed for vs but onely Christes owne Bloude was shed for vs Ergo onely Christes owne Bloude is in that Cuppe and the substance of wine is not there at al. The wordes are plaine that which is in the Cup or chalice shal be shed for vs that was onely Christes Bloude Therefore onely Christes Bloude is in the Cuppe or Chalice But Christes Bloude is no wine excepte wee cal it wine in suche respecte as Christe him selfe is called the Vine and the grape Therefore no material wine of the common grape is in the Cuppe of Christes Supper Chrysost in 1. Cor. 10. With

these plaine wordes agreeth the Doctrine of the olde Fathers S Chrysostome saith Quod est in Calice id est quod è latere fluxit illius nos sumus participes That whiche is in the Chalice is that Chrysost in Ephe hom 3. whiche flowed from his side and thereof wee are partakers And againe Vasa non participant nec sentiunt Sanguinem quem in se habent nos verò planè The vesselles partake not ne feele not the bloude which they conteine in them but we do partake it And as there Chrysostome saith the vessels haue the same bloud of Christe for the time which commeth to our hartes and soules Augustin epist 86. S. Augustine also saith dicit cessisse panipecus tanquam nesciens tunc in Domini mensa panes propositionis ponisolere nunc se de agni immaculati corpore partem sumere Dicit cessisse poculo sanguinem non cogitans etiam nunc se accipere in poculo sanguinem Vrbicus saith that the Lambe of the newe Testament hath geuen place to the bread of the new Testament being ignorant that both then the shew bread was wont to be put vpon the table of our Lord and that now also he taketh his parte of the Body of the vnspotted Lambe He saith that bloude of the olde Testament hath geuen place to the cuppe not considering that he nowe also receiueth bloude in the Cuppe Marke Reader this comparison of S. Augustine that as the olde Fathers did eate of the Lambe so do we of the true Lambe Christe and as the Priestes of the Law had bloud in their basens euen so haue we in our cuppe whence we receiue it The oddes onely is that their bloude was onely the bloude of Calues not hable to cleanse man but our bloude is the bloude of Christe which cleanseth al sinnes Our Sacramentes therefore are the spiritual noueltie of the new Testament not lacking either Aulter or Fire or Breade or Lambe or Bloude but hauing them al in Christes Body and Bloud into which the breade and wine are so conuerted that the verey true and real bloude of Christe is receiued in the cuppe Oecumenius also saith Oecumenius in cap. 11. 1. Cor. Pro sanguine irrationalium Dominus proprium dat sanguinem et bene in poculo vt ostendat vetus testamentum ante à hoc delineasse Our Lord in stede of the bloud of vnreasonable beastes doth geue his owne bloude and it is wel that he geueth it in a cuppe to shew that the olde Testament did foreshadow this thing Euthymius agreeth with the same Fathers If then it be cleere by Christes owne wordes and by the interpretation of the Fahers that the same bloude which was shed for vs and which ranne out of Christes side was in the cuppe and that thence it is partaken seing that wine was not shed for our redemption it is cleere that after Consecration wine was not in Christes cuppe except as I said before we take wine by a metaphore as Christ is the vine and his bloud is the wine of that vine which Christ is Notwithstanding that I haue great aduantage in the rest of M. Iewels wordes yet seing this much doth suffice for the Catholike reader I wil not spende moe wordes therein but wil passe away to some other mater Concerning the adoration of the Sacrament Adoratiō there is much more said of it in myne owne and in other mennes bookes then as yet M. Iewel or al his fellowes haue answered And that thing wholy dependeth of the real presence Of applying the merites of Christes Death to others in the Masse The 9. Chapter Harding WEe neuer taught that by our Masses wee applied and distributed al the merites of Christes death to men how soeuer they were disposed Iewel Pag. 297. The most catholike pillers of your catholike Church as namely Caietanus haue said that faith is not necessarie for him that receiueth the Sacrament of thankesgeuing notvvithstanding he acknovvlegeth this vvas an errour Harding What vanitie is this to laie that to Cardinal Caietane which your selfe cōfesse he defendeth not but acknowlegeth to be an errour The wordes by you alleged out of a booke made by one Paralip Vrsper anno 1518. that was as false a brother as your selfe do meane no more but that a man may receiue Christes body albeit he haue no faith as Iudas did What is this to the purpose that we speake of Moreouer if Caietane once had thought which he neuer did that by the Masse we applie Christes merites to menne not wel disposed yet seing you say he tooke it for an errour afterward by this meane I might prooue that M. Iewel were a Papist bicause once he professed the beleefe of the Catholike Church when verely that Church was only meant by Godfathers Godmothers and the Ministers which had the Sacrifice of the Masse and praiers to the Saintes and Praiers for the Dead But you can not M. Iewel allege vs any one man that saith that by the Masse we applie the merites of Christ to menne howsoeuer they be disposed Neither doth Gabriel Biel nor Iacobus de Valentia De venerab Sacramento altaris c. 1. nor S. Thomas teache so whose wordes you corrupt with false translation englishing Pro quotidianis delictis for the debte of daily sinnes where debte is not in the Latine And in deede the debte of al sinnes as wel actual as original was taken awaie by the Sacrifice of the Crosse But we see euidently that the acte or actual doing of al sinnes was not then taken awaie For euen now faithful menne do sinne daily Therefore wee neede stil a dayly Sacrifice of none other substance then that of the Crosse was but euen of the very same substance which substance hath in it al his merite of the Crosse And thus we offer Christes body and bloude not now in truth by bloudshedding as once only vpon the Crosse it was offered but in mysterie by changing the breade and wine into his body and bloude We offer it thus I saie to applie vnto deuoute persons by faith and sacramentes the merite of the Crosse praying vnto God that the death of Christ which is euer auaileable in it selfe may through his bloude which we offer in the chalice and drincke with our mouth and partake in our soules by faith and charitie be made auaileabe vnto vs. Iewel Catharinus one of the VVorthies of your late chapter of Trident saith Deincruēto Sacrificio Apparet c. Harding Whatsoeuer he said he is none of our Worthies nor yet is he allowed of the Councel of Trente when soeuer in any matter of Doctrine he speaketh otherwise then that Councel doth I doubte much M. Iewel how in the iudgemēt of wisemen these boish flowtes become a man of your professiō in that so vainly you praise vnto vs now Peter Lombard now Gratian now the Gloser vpon him now Lorichius now Cusan now Catharinus now Caietane now Alphonsus now Pighius

Apud Euseb lib. 5. c. 24. Irenaeus do witnesse Exuperius also the Bishop of Tholosa as S. c In epist ad Rustic Monachū Math. 24. Arius Nestorius Hus. Luther Zuinglius Hierō sheweth carried it in a wicker basket So that it is but the lewd Sowters Diuinitie to expounde here is Christ and there is Christ of the being of Christes bodie in the Sacramēt And what was Christes meanīg in those wordes it is expressed in the Gospel that diuers false prophets should arise in diuers corners of his Church as Arius at Alexandria Nestorius at Cōstātinople and likewise other Arch-heretikes in other corners of the which euery one should chalenge Christ to him As for example that Iohn Hus would say Christ is wel preached with vs in in Bohemia onely Not so quod Luther but Christ is wel preached here at Wittenberg only Zuinglius then would say no thereunto but that he is wel preached at Zurich only Nay saith Caluine he is most excellently and most purely preached at Geneua Tush quod Suenkfeldius Suenckfeldius he is better preached in Silesia Ye are al deceiued quod Waldo VValdo he is best of al preached in certaine dennes about Lions I perceiue quod Bernardinus Ochinus Bernardi Ochinus ye neuer were in Polonia for there is the very syncere woorde of God professed and the doctrine for a man to haue mo wiues at once is allowed But Osiander Osiander for his parte crieth out that in Prussia the Gospel hath more libertie bicause Duke Albert is for his owne tooth Wel quod Brentius Brentius when al is done there is no doctrine like to the Vbiquitie frankly taught in the Duchie of Wirtemberg Ye are al far out of the waie say the Anabaptistes Anabaptistes for Friseland is alone and there onely Christ is truly preached and that should wel appeare if our kingdom begonne at Muster had gonne forward Now last of al crepeth me forth one Browne at London with his vnspotted Congregation otherwise called Puritanes Puritanes As we come laste say they so we are purest and cleanest of al others For we wil haue no iote of the Popes dregges nor any religion what so euer hath ben to fore awaie with al for al was naught vntil we came and our waie doubtlesse is without fault These and many other contrarie Sectes M. Iewel chalenging eche one of them the truth to them selues are these Corner crepers who ceasse not to crie here is Christ and there is Christ Math. 5. of whō we are al warned to beware For in the meane time Christ is preached truly in the only Catholike Church in the light of the world where his Candle stādeth vpō the Cādlestick to geue light to al that are in his great Howse And in this sense do al the Fathers expoūd these words of Christ as I might at large shew if I had your boastīg vaine and coueted to seeme to say much vpon euery thing be-it neuer so plaine Iewel 208. M. Hardings fellovves are not yet vvel agreed vvhat to make of their ovvne Consecration Harding Your long needelesse processe is answered with one worde Their question is concerning a point not necessarie to wit how Christ did consecrate But they are al agreed that he made and consecrated his owne body and bloud by what meanes so euer he did it Iewel 209. VVe vse the vvordes that Christ vsed If Christ and his Apvstles cōsecrated then do vve vndoubtedly likevvise consecrate And our intention is to doo that Christ hath taught vs to do Harding Christ was a Priest and consecrated as a Priest as a Lib. 2. epist 3. S. Cyprian and b Ad Heliodor ad Euagrium S. Hierom doo witnesse that as Melchisedech in foreshewing the figure of Christ had done panem vinum offerens offering breade and wine ipse quoque veritatem sui corporis sanguinis repraesentaret Christ him selfe also should make present the truth of his body and bloud And when Christ had thus consecrated his body and bloud then he made his Apostles also Ministerial Priestes Luc. 24. saying doo ye this wherein is conteined make this in my remembrance And so they consecrated alwaies as Priestes and taught vs the oblation of the new testament Lib. 4. cap. 32. as S. Irenaeus witnesseth But as for you M. Iewel beleeuing there is no external priesthoode and refusing to take the Sacrament of O●ders which the Church hath alwaies had how can you haue either the intention to consecrate and offer vp Christes body or to do that thing whiche you falsly beleeue may not be donne Iewel Pag. 209. There is the body of our Lord saith M. Harding be the receiuers beleeuing or not beleeuing But S. Augustine saith In Iohan. Tract 26 This is the eating of that meate and the drinking of that drinke that a man dvvel in Christ and haue Christ dvvelling in him Harding That is in deede the worthy eating and drinking wherof S. Augustine speaketh But S. Paule sheweth that he 1 Cor. 11. who eateth vnworthily that meate is giltie of the body of our Lord which should not be so by his eating except it were the body of our Lord which he doth eate Iewel Pag. 109. Origen saith Est verus cibus quem nemo malus potest edere In Math. cap. 15. Etenim si malus posset edere corpus Domini nō scriberetur qui edit hunc panem viuet in aete●num The body of Christ is the true foode vvhiche no euil man can eate For if the euil man could eate the body of our Lord it should not be vvritten he that eateth this bread shal liue for euer Harding You haue fowly corrupted this place M. Iewel Origen speaketh not of the Sacrament in those wordes nor of the Sacramental eating Yea expressely hauing spokē before of the Sacramēt Origen in Mat. c. 15. he endeth his talke thereof in this sort Et haec quidem de typicosymbolicoque corpore And these thinges I haue said of the typical and figuratiue body Where it is to be noted Figuratiue bodie that the Sacrament is called a figuratiue body bicause it is made present for a figuratiue purpose that is to thend the death of the same body whiche death is nowe past and absent may be remembred most effectually by the presence of the selfe same body that died Nowe goeth Origen forward saying Multa porrò de ipso verbo dici possent quod factum est caro verúsque cibus quem qui comederit omnino viuet in aeternum quem nullus malus potest edere Et enim si fieri posset vt qui malus adhuc perseueret edat verbum factum carnem cùm sit verbum panis vinus nequaquam scriptum fuisset quisquis ederit panem hunc viuet in aeternum Moreouer muche might be said of the word it selfe how that it was made fleash and the true foode the whiche he that eateth shal

the very last man had drunke of that cup once filled and once cōsecrated for to that end this word al doth serue And that may wel appeare by S. Luke Luc. 22. who geueth vs Christes wordes in this wise Accipite diuidite inter vos Take yee and diuide it betwen you Which wordes S. Augustine saith were spoken of the Cup of the newe Testament Augustin de consensu Euangelistarū lib. 3. c. 1. Enim Matt. 26. Drinke ye al of this in vvhat s●●se vvas it spokē Marc. 14. Diuide this Cup betwen you and drinke yee al of this doth make al one sense and that may more plainely appeare by the word enim for which doth follow in Christes saying Drinke ye al of this for this is my Bloud As if he said were not this my bloud eche of you might drinke vp the whole cup if occasion of thirst so required But now it is geuen not to quench bodily thirst but to nourish the Soule Therefore drinke ye so that al may drinke of this one Cup. Et biberunt ex illo omnes And al they dranke of it Thus we see by the Circumstance of the place that the worde al doth nothing elles but warne them of the Mysterie present in the Cup whereof we may not inferre that al which at any time doo communicate in one Churche must needes drinke of one Chalice as the Apostles did as neither that there muste be stil twelue to drinke of euery Cup. For that was a Circumstance so vsed in Christes Supper as we can make no lawe thereof The true lawe to directe vs in that behalfe was committed to the Apostles who taught the Churche that alwayes at the Consecration it was needeful for bothe kindes to be offered and receiued as wel that the being of Christes Soule aparte from his Body at his death might be signified as also that the publike Minister might wholy represent by his outwarde action that here is al foode necessary for mannes comforte whether it be meate or drinke that he needeth As for the reste it shoulde be al one whether they that communicated receiued one or bothe kindes bicause the whole Body Bloude Soule and Godheade of Christe is fully present in either kinde Concerning that S. Chrysostome and Theophylact● haue said as wel of the cup as of the bread Doo this in my remembrance it meaneth that as wel when we consecrate the Body as when we consecrate the Bloud or when we receiue either of them bothe the end of our doing must be the memorie of Christes death Whereas Paschasius addeth expressely that the Ministers must as wel drinke of the Cup as the reste of the faithfull you name vs not the place where we maye find it And therein you haue done more politikely then vprightly or plainely For in deede it maketh not for you Paschasius speaketh of the spiritual eatīg or drinking Paschasius ca. 15. Paschasius in that place disputeth of spiritual eating or drinking and saith that as wel the faithful people as the ministers muste drinke spiritually of this Cup. His wordes immediatly before are these Solus Christus est qui frangit hunc panem per manus ministrorum distribuit credentibus dicens accipite bibite ex hoc omnes tam ministri quàm reliqui credentes It is Christ alone that breaketh this bread and diuideth it by the handes of his ministers vnto the beleuers saying take ye and drinke ye al of this as wel ministers as also the other beleeuers this is the Cup of my Bloud Lo as wel the ministers as al others are bid to drinke of the bread or Cup indifferētly to wit of Christ so that he speaketh no more of the Cup then of the bread but al in like wise of Christ alone For Paschasius saith ca. 15. that Christe brake the bread saing take yee and drink yee al of this this is the Cup of my bloud He then so mingleth the breaking of the bread with the drinking of the Cup that a man may wel perceiue that he rather spake of the thing it selfe conteined vnder those formes then of either kinde or forme by it selfe Iewel Pag. 230. M. Harding him selfe is forced to confesse by the reporte of Leo Sermone 4. De qua drages that the first knovven deuisers and authors of his Communion in one kinde vvere the olde heretikes called the Manichees Harding Where haue you any such word in al my booke M. Iewel I must beare with you for customes sake M. Ievvel forgeth vvordes vpon his Aduersarie For this is your accustomed manner to make me speake that which I neuer thought It is to be vnderstanded that before the time of Leo and in his time also the manner and custom was that the faithful people receiued either one or bothe kindes as their deuotion serued them By occasion of which custom The Manichees heresie denying Christes true flesh the Manichees also couered their pestilent heresie as they who beleued that Christ had no true flesh and consequently no true bloude but onely a phantastical or apparent body without real truth of flesh and bloud They then perceiuing that at the mysteries some Christians vsed to receiue one kind alone mingled them selues alwaies with them and wholy absteined from the Chalice Which thing when Pope Leo perceiued he gaue a watch worde thereof vnto the people saying Sermone 4. De qua dragesim Cùm ad tegendam infidelitatem suam nostris audeant interesse mysterijs ita in Sacramentorum communione se temperant vt interdum tutius lateant Ore indigno Christi corpus accipiunt sanguinem autem redemptionis nostrae haurire omnino declinant Whereas they to hide and cloke their infidelitie be so bolde as to be present at our Mysteries they behaue them selues so in the receiuing of the Sacramentes that now and then they may lurke the more fafely They receiue with vnworthy mouthe the body of Christe but as for the bloud of our redemption they vtterly refuse to receiue it Now if these men came thus to the mysteries among the Christians to hide their heresie and infidelitie it is not to be thought that they alone receiued one kinde For then they had forthwith ben betraied But whereas other men receiued either the body or the bloud as occasion or deuotion required the Manichees euer receiued only the body of Christ and neuer the bloud and that with this false and heretical opinion that Christe had no true bloud Gelasius then being Pope not long after Leo willed al the Christians who before were at libertie to receiue bothe kindes that thereby al oportunitie and occasiō might be taken from the Manichees any more so to lurke and to cloke their impietie Now to declare this muche is not to confesse that the Manichees were the first deuisers of Communion vnder one kinde Wherfore you maie haue good leaue M. Iewel to take that spiteful Vntruthe to your selfe home againe