Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	sacrament_n	22,235	5	7.4969	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68996	Certeyn meditations and thinges to be had in remembraunce, and well considered by euery Christia[n], before he receiue the sacrament of the body and bloude of Christ. Compiled by T. Broke.	Broke, Thomas.	1548 (1548)	STC 3816; ESTC S108982	9,153	36

Wherfore doubtles the spirituall eatynge of Christes bodye which is to beleue in him is only y e godli eating of Christes flesh and drinkyng hys bloud and not thys outwarde bodilye eatynge wyth theyr teeth fayne they neuer so craftelie This false transubstantiacion which repugneth agaynst all the auncient writers and also agaynst the holie scriptures whyche be declared by the mouthe of Paule saiyng I wyll not brethren y t ye bee ignoraunt that all our fathers were vnder a cloude and all passed the sea and all were baptised in Moses and in the cloude and in the sea and all dyd eate one spirituall-meate and all dranke one spirituall drynke they drancke of the spirituall rocke whiche folowede them the rocke trulie was Christ And if our fathers before Chri stes incarnacion and we that be leue nowe do eate one spiritual meate drink one spiritual drink but oure Fathers dyd not eate Chrystes naturall and reall bodie nor dryncke hys reall bloude whych two thousande yeares after was not incarnated nor had any naturall bodie therefore we do not nowe eate hys reall bodie in hys bodelie presence in the sacrament as these by ther trāsubstantiacion pretende For we eate the same that our fathers did eate which eating was by faith Ergo euen so muste we eate by faythe Christes fleashe and drynke hys bloude in the sacrament and not wyth our teeth reallie if we wylbee saued by the eatynge of Christes fleshe drynkyng his bloud as they were ¶ All the auncient writers writ and teach that we eate Christes bodie and drinke his bloud in the sacrament in a mysterie that is in a similitude whych cannot be estemed reallye for they be contraies For to eate a reall thing is with the mouth to eate naturallie the substaunce but al misteries be receyued eaten wyth the mynde and not bi anye bodelie meanes And therfore the sacrament is called of most auncient writers Panis misticus A mysticall breade which was ordeyned to feade and comforte the soules and not for y e bodie ¶ Chrisostome sayth that Christ gaue vs no sensible thynges but rather insensible thynges those thynges which were insensible or spirituall thynges ¶ Seynt Ambros vpon the .xi. chapiter of the fyrst to the Corinthians speakyng to them whych shoulde receyue the sacramente saith that thei should iudge with them selues that it is the Lorde whose bloude they drynk in a misterie whych bloud is a witnes of the benefites of god Also in his boke of the sacramentes he sayeth because we bee deliuered by y e death of the lord we remembring the same in eatyng drynkynge do syngnyfie the deathe of y e lorde ¶ Also Eusebius saythe because he would take away his bodi out of our syghte and cary it aboue the starres it was necessary that in this tune he should consecrate for vs the sacrament of hys bodie and bloude that it might be worshipped in a misteri which was offered for our price ¶ Also Chrissostome saythe yf it be so perelous to occupie the halowed vessels vnto a priuate vse in whome christes verie true bodi is not but the mystery of his bodie is conteynede howe muche more ought we not to geue the vessels of our bodies to the Deuyll that he maye do in thē what he wyll ¶ Also Seynt augustine saithe you shall not eate this bodie whiche you see nor drynke y e bloud y t they shal shede whiche wil crucifi me I haue comended vnto you a sacramente spirituallye vnderstanded which shall quicken you and althoughe it be necessarie to be celebrated and done visiblye yet it muste be spirituallie vnderstanded wherfore doubtles there is no suche fonde transubstanciacion as our clergie whyche can not vnderstād perceiue y e godly spiritual eateing of christs flesh haue grosli imagined But y e godly profitable eating is by faithe as I haue declared wherin there is not required any transubstanciacion But in thys transubstanciacion Sathan hathe broughte hys wycked wyll and purposse to passe whyche is that ther was neuer so godli a thing bi god ordeined for mā whiche y e Deuyl hath not other obscured or made darck the same by chaunging the ryght vse thereof into an abuse or Takyng awey the vertue comoditie and profet of y e thing leauing the name inestemation or els peruertyng the thynge whyche was ordeyned of God to be most godly and profytable to manne that through the abuse therof it is be come most wicked and damnable to man As for a lamentable example in this beggery and Anti christian transubstantiation it is to manifest wherein some of our Cleargie haue most wickedli blindly taught the people of this realme that they shoulde beleue that in that they receiued the sacrament that they wythout any doubte dyd eate Christes fleshe dryncke hys bloude because by vertue of the worde spoken bi the priest the bread is chaunged into Christes naturall flesh and bloud wherefore receiuinge and earyng the breade they shoulde eate Christes fleshe and bloud whiche they dyd nothynge lesse And so were ledde w t a false and fayned fayth to truste to haue by eatynge the sacramente eternall lyfe euen for y e wor●ks sake or because they eat it w t theyr teeth whiche onely dyd not profit them but also was their vtter dānation because they receyued it wythout fayth NOw Christen reader I trust thou perceiuest that in euery sacrament Ther be two thinges to be considered the one is the visyble substance whych is offered to the senses by and wyth the senses we maye receyue and vse the cōmoditie of it The other is the Inuisible grace and liberall gifte of God whych by the visible substance the promyse of god vnto y e same Ioyntely pronounced is represēted and geuen to al them y t faithfully and constantely beleue the same promesse This spirituall gifte of god is Christes body broken and his bloude shede for the remyssion of our synnes whyche spirituall gifte bycause it is geuen to vs by godes liberal promes It can not be otherwise receyued but of a spirituall herte and that thorow and by faythe onely in y e same promesse Suche faythefull beleuers doubtles do eate Christes fleshe and dryncke his bloude in spirite and truthe That is to saye receyue all the cōmoditie and profet of all Christes passion death resurrection ▪ and ascention whych is remission of synnes and eternall lyfe In the receyuyng of this sacrament we professe not onely to be faythfull warriars agaynst the deuel the worlde and the fleshe but also to be lyuely membres of Christes mysticall body wherof Christe is ●●ade wherfore aboue all thinge we must be circumspecte welware y t we defile not oure selues wyth any fylthy lustes synnes wherby we shoulde be become a●ylthy croked and roten member wherof our head Iesu Christ shoulde not reioyce but rather be a shamed and so worthi to be cut of from the body And then euen as

nowe glrified and immortal yet it is not so spirituall that it is inuisible and that proued Christ when after his resurrectiō he appered vnto his disciples saiyng Fele and se a spirit hath not fleshe bones as you seme haue Wherfor doubtles if his real and natural bodie were corporally present in the sacramente it sholde be both felt and sene Because selynge and feinge be two naturall properties declared by-Christ whereby a naturall bodie is perceiued and knowne to be visible and to occupie place For as saint Augustine sayth to Dardanum That doubtles Christes natural bodie is in heauē For saith he take from bodies the roume space of places and they shalbe no where and if thei be no where thē thei shall not be Wherfore if his naturall bodie were in the sacrament it must nedes occupie roume and place in the sacramēt euen aswell as it doth in heauen or aswell as anye other naturall substaunce occupieth place And thē Christes bodie beyng and occupiyng place in heauen cannot also in one tyme occupie place in the sacrament For hys naturall bodie cannot occupie two places bothe at one tyme. For Christ is like vnto vs his reasonable creaturs in all thyngs except onlie in syne But our bodies after our resurrection shalbe visible wherefore doubtles Christes bodie shal also be visible whersoeuer it be presēt Or elese he hath no natural bodie But a shadow or fantasticall bodi which is Marcians-heresye Christ also saith you shal haue pore folkes alweis with you but me you shal not haue alwais wyth you Also Iesus knowynge that his howre was come that he should go to his father How shal he go to hys father excepte in his humanitie which euer was present with his father in hys Godhead Also S. Peter in the Actes sayth repent and turne you that your synnes may be done awaye That when the tyme of rest shall come from the syght of the lorde he shal send him which is preached vnto you Iesus Christ whō the heauens must receyue vntyl all thynges whiche were spoken bi the mouth of the prophetes be fulfylled Also Paul sayth as often as we shall eate of the breade and drynke of the cuppe we shall shewe the death of the Lorde vntyll he come whiche wordes vntyl he come declare to be spoken of one that is absente and not of one that is presente Wherefore doubtles Christes naturall body is absente in heauen and not present in a corporall presence in the Sacramēt of the aultare which is no dyscomeforte nor hurie to vs that hys naturalle bodie is presēt in heauen For as the sone in sommer whē he is most highest and distant from vs workethe in the earthe most effectuousli and yeldeth hys vertue most feruentlye and aboundantlye vpon all earthelie thynges so in likewise Christes natural bodie although he be in heauen most distaunt frō vs yet not with standing he workethe in hys people most effectuouslie geuethe hys grace most abundauntli to vs as he himselfe wyttenesseth to hys apostles saiyng it is expedient and necessarie that I go from you to my father For yf I shoulde not goo to my father the hollye ghoste shoulde not be sent to you Therfore seing that so many holi scriptures wytnes that Christes naturall bodye is in heauen and also that it is no dyscōmodie nor hurt to vs y t it so be I trust euerie good christian man wyll holde hym content and satisfied And on y e other partie yf we shoulde graunt christes naturall bodie weare so presente in the sacrament that the breade were chaunged into hys natural bodie and the wyne into hys naturall bloude leauynge y e nature of bread then bothe the godlie wycked the faythful and also the vnfaythfull should eate Christes naturall bodie drynke hys naturall bloude which is agaynste all the aunciente wryters that make a diuersitie betwyxt the eatyng of the sacramēt the receyuing of the thynge represēted by the sacrament The godlie and y e vngodlie receyuethe sacramente saye they but the thynge represented in and bi the sacramēt which is Christes bodie broken and his bloude shed out for the remission of our synnes no man cā eate excepte the faytheful by fayth Also Christ saythe that he is the bread of lyfe whych came from heauen yf a mā eate of that bread he shall lyue euerlastynglie And he that eatethe my fleshe and drynkethe my bloude hathe eternalle lyfe Whych wordes cannot be verified nor trulie spoken of the eating of the sacramente For many eate that to their eternal dānacion by Christes wordes of his promises made vnto vs they could not do if the breade were chaūged into Christes naturall bodye Also if the bread wyne be not chaunged into Christes naturall body and bloud bi the word as in ded they be not but the substaunces remayne in their nature yet yf we hearing y e promes of GOD declared vnto vs that his bodye was betrayed for vs hys bloud shed for the remission of our synnes beleue the same and receiue y e sacramēt we then eate Christes naturall body and bloude in spirit and fayth to our euerlastinge lyfe although we beleue not any maner of transubstancion of the bread into Christes natural bodi and the wine into Christes natural bloude But by such transubstancion the receyuer of the sacrament should also receiue Christes body and bloud If the bread and wyne were chaūged into Christes natural bodi bloud And thē as I haue sayd the most wicked Infidels myght eating the Sacrament eat also Christes fleshe and drink his bloud which is not onli against the saiynge of the blessed martyrs Ciprian Hillarius and saint Augustine but also against the saieynge of Christe whyche sayth he that eatethe my fleshe and drinketh my bloude he dwelleth in me and I in hym whyche no vnfaythfull can dooe For as Christ sayth the seruaunt dwelleth not in the house for euer ¶ Therfore the faithful beleuer in Christ is sure to eate Christes fleshe and dryncke hys bloude to hys eternall health although he neuer beleue any such grosse trāsubstanciacion And the vnfaythful can neuer eate hys flesh as Saynt Augustine saieth he whyche eateth my fleshe and drinkeeth my bloude he dwelleth in me and I in hym Thys is therefore to eate that breade and dryncke y t dryncke to dwell in Christ and to haue Christ dwelling in him And therfore he which dwelleth not in Christe in whom Christ dwelleth not doubtles eateth not Christes fleshe nor drinketh his bloud although to his iudgmēt he eate the sacramēt of so great a thing Also y e same doctour saint Augusttine again saith truly this bread requireth the hongre of y e inward man For blessed be they whych hungr and thyrste for rightuousnes verily to beleue in hym that is to eate the liuing bread he whiche beleueth in hym eateth inuisibli and is filled because he is inuisibly borne againe ¶