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life_n bread_n eat_v manna_n 4,436 5 12.4770 5 false
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A07557 The princelie progresse of the church militant marching forth by the steps of the flocke to her triumphant bridegrome Christ Iesus. Encountered with an erronius army, turned aside from Iesus to the Ieesitcall [sic] faction, to fight with the lambe, and make warre with the saints. As it appeareth in the ensuing opposition. With an addition demonstrating the abolishing of Antichrist, supreme head of heretickes, and vniuersall maintainer of treason. Written by Thomas Bedle. Bedle, Thomas. 1610 (1610) STC 1794; ESTC S113620 73,293 130

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be put in as to cause the wine to loose his colour the consecration wereof none effect Fourthly we are to search the Scriptures Page 386. whether the bread may be consecrated and made a God or no Kellison saith it may For the sacrifice of the Masse saith he is the sacrifice which Christ offered at his last Supper when taking bread and wine into his hands he blessed them and by blessing turning them into his sacred body and bloud he told his Disciples that it was his body and bloud which he gaue for them If Christ consecrated the bread and wine when he blessed it where are the wordes of consecration Seeing there is none named but a testimony that he gaue thankes If not when he blessed the bread It is not like it was done after as they would haue it by vertue of these words Hoc est enim corpus meum namely after his Disciples had receiued it who being alwaies ready to obay the Lords command did take when Christ commanded them to take and did eate when he commanded them to eate which both went before he said this is my body There be words of God nominated in the first of Genesis wherby God made al the world Yet though we haue the words of the Creation a new creature we cannot make much lesse without words of consecration the Creator of all things Who will not giue his glory to a creature that is he will not be made by a creature a worke farre excelling all his workes for a man to make his Creator Isay 43. These things breifly considered how can Kellison proue that Christ consecrated the bread when he changed not the substance but the vse Which created for a temporall life to feed the body is changed by the Omnipotency of the word which is Christ to feed the soule to eternall life 1. Cor. 11.26 Luke 22.18 And that he changed not the substance but the vse it is manifest by the words of the Apostle where it is called bread after the words of consecration and the wine the bloud of grape Both liuely representing the death of our Sauiour as the Annotation vpon the Rhems confesseth The bread the body of Christ with the bloud poured out the wine Luk. 22. annot Iohn 6 annot the bloud powred or shed out of the body Therefore the Masse Priest should alwaies receiue both kinds by their owne confession because he must liuely expresse the passion of Christ and the separation of his bloud from his body Which cannot be done by a round cake or vnbloudy sacrifice For if it could he needed not both to consecrate and receiue bo●● kinds as he is commanded But Kellison citing the speech of our Sauiour namely Your fathers did eate Manna and did die further vrgeth If it be true saith he that the blessed Eucharist is onely a signe of Christ and his body and bloud Then I demand of our Aduersary Page 706. with what shew of truth Christ would preferre it before Manna Why should Christs bread giue life rather then Manna seeing that Manna signified Christ who is the bread as well as the Eucharist Our Sauiour spake in that place of such fathers that eate the signe and not the thing signified that is Manna to fill their bellies without looking to Christ the true life of the soule 1. Cor. 10.3 Whereas the Apostle maketh mention of fathers that eate the same spirituall meate that we do that is not onely Manna the signe as they did whom Christ speaketh of but also by faith feed on Christ the spirituall meate as we do Saint Augustine saith Whosoeuer vnderstood Christ in Manna did eate the same spirtuall meat that we do But whosoeuer sought onely to fill their bellies with Manna which were the fathers of the vnfaithfull they haue eaten and are dead So also they did drinke of the same spirituall drinke that we do but spirituall drinke that is which was receiued by faith not which was drunke in with the body Againe you shall not eate the body which you see nor drinke that bloud which shall be shed of them that crucifie me but I haue commended vnto you a certaine Sacrament which being spiritually vnderstood shall giue you life Words which are no other but as witnessing signes do change the sound by times when the selfe same faith abideth to the ●●ting of the same spirituall meate and to the drinking of the same spirituall drinke But to answere the question wherein it is demanded why should Christs bread giue life rather then Manna We may answere Christs bread as the creature of God can giue no more life then Manna For then Iudas might haue bene saued as well as the rest of the Disciples For he eate the bread of the Lord though not bread the Lord. As S. Augustine cited by M. Caluin saith But if Kellison had asked why Christ the true bread of life should giu● life rather then Manna which was but as a witnessing signe It might easily haue bene answered seeing Christs is life yea the fountaine of life it selfe and bestoweth it by the effectuall working of his holy Spirit Rom. 8.10.11 vpon his members in whom he dwelleth And therefore may easily giue it being the Creator when the creature cannot But this as S. Augustine speaketh is a miserable bondage of the soule to take the signes in stead of the things that be signifi●● Contrary to the counsell of S. Chrysostome Let vs not confound saith he the creature and the creator both together lest it be said of vs They haue honoured a creature more then their maker Kellison to proue a reall presence a round cake to be God citeth also this saying of our Sauiour Except you eate the flesh of the Sonne of man and drinke his bloud you haue no life in you Christ who with his sanctified mouth spake these words also said And this is the will of him that sent me that euery man which seeth the Son and beleeueth in him should haue euerlasting life Againe whosoeuer eateth my flesh and drinketh my bloud hath eternall life Al which words being true it must needs follow that to eate is to beleeue in him For if these words might be vnderstanded otherwise Then a man might haue euerlasting life without the eating of Christs flesh and drinking his bloud which is against Christs expresse wordes Ioh. 6.53 who saith Except you eate the flesh of the Son of man and drinke his bloud ye haue no life in you Or else we must needs say that a man eating may be saued not beleeuing in Christ which is contrary also to the written word which saith He that beleeueth not is condemned already Ioh. 3.18 Therefore of necessity to beleeue in Christ and to eate him is al one Crede manducasti saith S. Aug. Beleeue and thou hast eaten If it were literally to be vnderstood of Christs reall presence Then first of all Christ should be in a