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	supper_n	16,514	5	8.8870	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13629	The reasonablenesse of wise and holy truth: and the absurditie of foolish and wicked errour	Terry, John, 1555?-1625.	1617 (1617)	STC 23912; ESTC S118354	27,907	56

may gather mud then in the Dulcius ex ipso fente bibuntur aqu● most pure fountaine it selfe Hence spring errors saith S. Cyprian while men repaire not to the originall veritie nor the head is sought after nor the doctrine of our heavenly master is observed Cyp. de simpl praelat Sccondly to come to the doctrines of the Church of Rome concerning the Sacraments Is it not absurd that the bare pronouncing of a few words should consecrate a Sacrament and that a Sacrament should giue grace by the worke wrought albeit the words themselues bee not vnderstood nor the vses and ends for the which Sacraments were ordained Tell mee saith S. Chrysostome O thou foolish or absurd Priest doth the vertue of the word of God consist in the forme of the letters or in the vnderstanding of the sense Chrys hom 43. in Mat. Verily the Apostle teacheth that the word of God profiteth not vnlesse it be mingled with faith in them that heare it Heb. 4. 2. that is vnlesse it be so deliuered that the hearers minds may be instructed and edified thereby and so faith may be either begotten or at least strengthned in them And so doth S. Austine teach both concerning the word and the Sacraments also From whence commeth this power saith hee that water doth touch the body cleanse the soule but by meanes of the word and that not because it is vttered but because it is beleeued For in the word the vanishing sound is one thing and the remaining power another This is the word of faith which we preach Aug. in Ioh. hom 80. And againe The faith of the Sacraments doe iustifie not Fides Sacra●●torum iustisicat non sacraments the Sacraments themselues And therefore saith hee in the Sacraments wee must not regard what they are but what they signifie Aug. cont Max. l. 3. cap. 22. For as in the Iewish sacrifices so in these our Christians Sacraments God doth not require the worke wrought but the reasons and ends for the which it is wrought Tertull. l. 3. cont Marc. Secondly it is not absurd that a Sacrament which of the very worke wrought as they say giveth grace should hinder grace giuen in another sacramēt as they affirme of marriage and of their holy orders As if one grace could disgrace another or one instrument Subordinata 〈◊〉 pugnant ordained to giue grace could resist the efficacie and power of another Thirdly was not their ancient order of baptising of Bels an absurd disorder As if Christ had shed his blood for the purging of the sinnes of Bells had ordained baptisme to giue to them his heavenly grace But to leaue baptisme and to come to the Lords supper what a Chaos of absurdities doe they bring in about the same First whereas the Scripture in plaine words avoucheth that our blessed Saviour at the first institution thereof tooke bread and wine in their essence and substance to make them the mysticall signes of his body and bloud they say that he transubstantiated them into the very substance of his body blood left their accidences only to be the outward signes in the sacrament Whereas Sacraments if they had not acertaine resemblance with the things whereof they are Sacraments they could not be sacraments at all and beare the name of the things themselues which Exijsdem nutrimu● sumu● Arist ex ijsdem nascimur pascimur Bern. Accidens non transit à s●biecto in subiectum Accidentis esse est inesse they resemble Aug. ad Bonif. ep 23. Now what resemblance can there bee betweene the accidents of bread and wine and the true and reall body and bloud of Christ Can these accidents nourish our bodies that they may resemble the nourishment of our soules by the body and bloud of Christ And is it not absurd that these accidents being separated from their subiects must not onely retaine their being but also subsist by themselues Surely it were fit that these mens bodies were fed with accidents which feed mens soules with such absurd fancies Now concerning Christs body blood which is the inward grace in this sacrament how many absurdities also doe they avouch First they will haue the very same body and blood daily to bee made of the substance of bread and wine through the pronunciation of fiue words by the mouth of a Priest which was but once made of the substance of the Virgin Mary by the operation of the holy Ghost Secondly they will haue it still here in earth which is ascended vp into heaven Yea they will haue it here to bee daily eaten with our bodily mouthes which is not onely an absurd and an inhumane impietie in the iudgement of S. Austine de doct christ l. 3. c. 10. but hath been an occasion to Insidels to condemne Christians for the wickedst monsters that were in all the whole world for that they were not ashamed to say that they daily devoured their Lord and God Thirdly they teach that the body of Christ which is a true naturall body is in their masse vncircumscribed without any dimensions and the same in heauen circumscribed and hauing dimensions Lastly they teach that Christs body here is not limited in space or place but that it is so in heavē and therefore is in heauen a true body but not here in earth For as Austine saith take away from a body space or place and it shall be no where or in no place and if it bee no where it is not at all But all these absurdities they thinke they may cure with this salue for that all these things are and may bee still done by the miraculous hand and power of God But Austine refuseth this plaister as not fit for this sore For as hee teacheth Sacraments may haue honour as being religious but they doe not worke astonishment as being miraculous For they are such meanes as God hath appointed to confirme the faith of such as already beleeue and not to convert vnbeleeuers for the which end miracles are ordained 1. Cor. 14 22. And verily if these workes were miraculous they should be such as might be first apprehended by sense that from thence they might enter into the conscience But these which they call miraculous works are not apprehended by sense as sense it selfe doth testifie sufficiently Thirdly concerning prayer First is it not absurd that publike prayers vnto which a publike assent should be giuen by the people should be made in a tongue not vnderstood of the people For For as the Apostle saith VVhen thou blessest with the spirit viz. in a tongue vnknowne how shall he that occupieth the roome of the vnlearned say amen at thy giuing of thankes seeing hee knoweth not what thou saist 1. Cor. 14. 16. Secondly is it not absurd that private prayers should bee commanded to bee made in a tongue vnknowne to him that maketh them and therefore cannot vnderstand for what he himselfe prayeth For should any one present a