Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	body_n	bread_n	consecration_n	998	5	11.2061	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06764	An anatomi, that is to say a parting in peeces of the mass Which discouereth the horrible errors, and the infinit abuses vnknowen to the people, aswel of the mass as of the mass book, very profitable, yea most necessary for al Christian people. VVith a sermon of the sacrament of thankesgyuyng in the end, whiche declareth whether Christ be bodyly in the sacrament or not. By Chrystes humble seruant Anthoni de Adamo.; Annotomia della messa. English	Mainardi, Agostino, 1487-1563.	1556 (1556)	STC 17200; ESTC S111869	206,001	464

the substance of the forme albeit that comonly the doctors agree with Bonauenture And here is to be noted that according to the opinion of Scotus it is not yet knowē what shuld be the wordes of cōsecracion of the wine but in part It is sure that he said the truth that neither he nor Bonauenture nor Thomas of Aquina nor as many moo scole doctors as be defenders of the masse euer knewe certenly the very poinctt which shuld be the partes of consecracion And this is the profe theroff For iff thei had knowen it there shuld not haue bene so great a diuersitie and confusion of opinions as we haue sene And we could yet iff we wold speake of others This their so gret diuersitie sheweth plainely that thei neuer knewe it nor neuer were certen of the matter And it is most certen that iff the opinion that thei defend were trewe there shuld neuer haue bene so many and so diuers opinions What a vaine thing is it than to say that by the vertu of certen wordes shuld be made a changing of the breade and the wyne in to the body and blood of Christ which thing not withstonding by the holy scripture cānot be shewed that is that by the vertu of certen wordes the substance of things shuld be chāged and of the other part not to knowe or not to be certen which shuld be thos wordes Thei speake also in such sort of this consecratoin that affter their owne opinion the church or the peple that heare the masse are neuer certen whether the consecracion be made or not For the master of sentencis saith in the iiij that the heretikes can not bring it to passe that is to say to consecrate And also he saith yow must haue the intent for otherwise yow consecrate not And who can be certen either of the faith or of the intēt of him that celebrateth Surely no man being such things in the consciens of man which none seith but god and he that celebrateth Therfor the peple that heare the masse is neuer certen whan the consecracion is made and whan not The cause whi this confusiō is amōg them first is because thei knowe not properly what maner of thing consecracion is For consecracion meaneth one thing and thei thinck it shuld haue a nother meaning Besides thei beleue or at the least cause mē to thinck that thei beleue and thei preach the same as an article of the faith that that breade and that wine is changed th one in to the trew ād substāciall body of Christ that is to say the breade the other that is to say the wyne in to his blood And thei say that Christ really in body ād sowle as gret and as thick as he was vpon the wood of the crosse and as now he is in heauen is wholly in that litle host and wholly in that cupp where the wine was And thei will that here there shuld come to gether many miracles and thei hold that this meruelos change which thei call transsubstanciaciō shuld be done by the vertu of thos wordes of the consecracion And thei will that consecraciō doth meane changing of breade in to the body and of wine in to the blood made with thes wordes So that they make this consecracyon as the inchanters were wont to make their inchantmēts with certē wordes wich they being deceiued by the deuel thinck to haue vertu to worke certen wōderfull effectys So doo they that thinck with thes wordes spoken softly ouer the breade and the wyne to change by vertu of the same the bread and the wyne in the body and blood of Iesus Christ Thes ij be the causes why they know not with what wordes the consecratyō is made nor whā it is made ffor hauing that opinyon that they haue that is to say that there is made that meruelous change of bread ād wine thes wordes hoc est corpus meum make than the difficultye and they knowe not what thing is shwesd by this word hoc For iff the breade be shewed the saing appeareth falss vnto them because the breade is not the body of Christ tyll all the wordes be spoken and whan they shewe the breade the wordes be not yet spoken Than seing the body is not yet there there can not be shewed by this word hoc the body which yet is not And if they say they shewe the body by this hoc that saing hoc est corpus meum semyth to them vntrew likewise for seing the body is not yet there in that host it can not be shwed in it And thus not knowing how to make trewe that saing what soeuer sort they shuld speake it they goo abowt writhing it a thowsand maner of ways ād wold fayne help the matter if they could but they fynd not the way for god will not As it chāced to Pharaos coniurers that could not doo that they wold Exo. ●… So thei wold yet for all that holding that opinyon they hold and for to geue credyt to the masse they wold yet I say make that saing agree with this theyr opinion but there is no meanes how Let them turne it yet as they will theyr opynyon standing Christes saing hoc est corpus meum cannot be made trewe Thā theyr opynynō is most false which cānot stād with gods truth that is to say his word It is chanced also to them as to thos that wold haue bylded the gret tower of Babilon and haue made it meruelos high as it is writon in Genesis Gene. ●… but god confused their tonges that one dyd not vnderstand a nother allthough that all did agre to the bylding of it Euē so it hapnyth to thes carpēters or builders of the masse wich also wold if they could lifft it vp euen to heauen and make it be cownted as a godly thing and an high worship And thei all are agreed to this workmanship And because they see that iff thei hold not that the trew body of Christ is in the host ād his trew ād naturall blood in the cupp the masse shuld not be in price or any estimacion but rather by and by shuld decay therfor aboue all things thei take hede to this to persuade and by all meanes thei can to make the peple beleue that Christ is really and bodily in that host and that cup. Neuertheles god hath confused their tōgs ād their mindes in to so many waies and opiniōs in to so diuers fansies ād spechis that the one is disagreing ād cōtrary to the other This is now a plain and a manifest tokē that this workmāship pleaseth not god and finally shall fall to the grownd to the intent that the saing of Iesus Christ may be verified that eueri plantinge which the heauinly father hath not planted shall be rooted vp Mat. 15. We doo not now intend to goo abowt to proue here that that their opinion is false that is to say that the breade and wine shuld be changed

the one in to his body and thother in to his blood because we shuld make to long a digression from our purpos But with gods fauor whan we haue ended this discours of the masse and the masse booke we will in the end of the boke Ioine to it a plaine sermon of this matter in the which we will proue the treuth And for this time we will make it onli appeare that thei vnderstōd not what consecraciō meaneth Therfor yow must vnderstād that Cōsecrare affter the holy scripture meane●…h not to chāge one thing in to a nother by vertu of certen wordes as thei take and vnderstand the consecracion of bread and wine minding that it shuld be a changing of their substances in to other substancis that is to say in to the body and blood of Iesus Christ For a thing that is consecrated is not marred or destroied that it shuld not be any more the same that it was as thei say of the breade and wine that thei remaine no longer affter the consecracion but are vndone and destroied and be no more that thei were but the thing that is consecrated remaineth the selff same that it was first and is not altered in his substance but only is dedicate or appointed to a certen holy vse to the which first it was not appointed or ordeined This is the meaning of consecrare As for example And how 's is said to be cōsecrated to god whan it is appointed to some holy vse as a man wold say to the preaching of gods word to the administracion of the sacraments and to comō praier Euen so man is consecrated to god whan he is dedicated and appointed to an holy and secred vse of gods seruice All christians be consecrated to god that is to say dedicated and appointed to his seruice which is an holy thing because thei be the trewe temple of god in the which he dwelleth with his holy spirite as S. Paul saith in many places 1. cho 3. 2. cho 6. Ephe. 2. Now it appearith that the man remainith still the same and is not changed in substance because he is consecrated to god but only is dedicated and appointed to gods seruice to which he was not first appointed This which we say we say not of our selues but owt of the holy scripture in mani places Exo. 13.29 num 6. Leuiti 27. as in Exodus numerus leuiticus It is writton in exodus that euery first borne male shuld be consecrate to god as well of men as of beastis Also that Aron and his childern were consecrated to be priestes It apperith in numerus as well of men as wemen that were consecrated to god In the last of leuiticus where is spoken of the consecracion of men and of feldys and vniuersally of eueri consecrated thing It appeareth that that consecracion doth not meane to change one thing in to another with wordes but meaneth to dedicate and appoint and as a man wold sai to appropriate a thing to god and to an holy vse Euery thing that is cōsecrated to the lord saith god whether it be mā beast or felde shall not be sold nor can not be redemed or raunsomed And thes were the consecracions made in the lawe which although we doo not now vse yet neuertheles thei giue vs to vnderstand what Consecrare meaneth and that it importeth nothing els but to dedicate ād appoint a thing to an holy vse And so we will say of the consecracion of breade and of wine that it is no changing of their substancis made by vertu of wordes but it is an appointing to an holy vse that is to say that thei shuld signifie and bring to our remembrance the body and blood of Christ how he gaue them for our redempcion As he him selff said whan he instituted this holy sacrament of breade and wine Matth. 26. Marc. 14. Luc. 22. 1. Corint 11. saing that thei shuld doo this in his remembrance We haue bene long in this our talk which we haue done for the ignorant and not for the lerned and becaus the matter is waighty THE III. CHAPTER This examineth the viij part of the canon and declareth how he that saith the masse vsurpeth that office that is Christes and also saith a most wicked praier which is a gret wrong to Christ THe viij part of the canon is this that is to say Wherfor we thy seruantes and thy holy peple remembring vs of christ thy sonn our lord of so blessed a passion and resurrection from the deade and of the glorios ascēsion in to the heauens doo offer to thy most excellēt maiestie of thy rewardes and gifftes the pure host the holy host the vnspotted host and here saing thes wordes are made iij. crosses ouer the host and ouer the cup consecrated to gether that is to say ouer both of them And affter he addeth Holy breade of life euerlasting and the cup of continuall helth And here ij other crosses be made the one whan the bread is named ouer the same host and the other ouer the cupp whan the same is named In this viij part is affirmed that the priest and the peple by the remembrans that thei haue of his death resurrection and ascension doo offer vnto god that host and that cupp consecrated which be as thei think the trewe body and very blood of Christ. But where is it fownd in all the whole scripture that Christ or god did euer ordein that either the priest or the peple shuld offer vnto god the body and blood of Iesus Christ In dede we find that we ought to make a memory of such an offering as christ hath made And therfor he hath ordeined this sacrament to thintent that we shuld vse the remembrance of that oblacion But that we ought to offer to god either the body or the bloode of his sonn that hath god not appointed vs nor yet Christ nor ani Apostel euer made mēcion of it For this office to offer vnto god the body and blood of christ belongeth only to christ who is the high ād euerlasting priest Heb. 7.9.10 and it belongeth not to vs. And the some christ hath done it ones for all whan he was offered and died vpon the crosse And it nedeth not to doo it offtner because that that only time hath suffised to satisfie god for the sinnes of all the elect And that which we doo now in the sacrament is not the offering of Christes body ād blood but is a memory of that offering And who knoweth not that the memory of a thing is not the selff same thing but a remēbrance of it And if ani wold say for all this that it belōgeth to christians to offer christ in the sacramēt because Peter saith that the Christiās be an holy priesthoode to offer spirituall offrings acceptable to god by Iesus christ To this I say that Peter meaneth not here to speake of the sacrament but meaneth of thos hostis

the how many things are sayd of the Apostels ād are attributet to thē which neauer were We might than affter this sort attribute to the Apostels what we wold Paul writing to the Choryntes 1. Corith 11. teacheth them the forme of the dedicacion of the breade and the wyne and sayth that he had it of the lord and yet he putteth not in any of thes wordes and yet surely for all that he teacheth to consecrate well Why than doth he not putt in thes wordes Iff in the consecration there were nothing considered but the sentēc●… it made no matter though some words were added or minisshed so that the sentēce were not altered But the consideracion here is of the wordes that is to say what thei be to which Christ hath geuen the powr to consecrate and to them it behoueth not to add or to minissh All this I say according to their opinion For thei wold that Christ shuld haue geuen the vertew of consecrating to the wordes which he himselff spake and not to other And yet thes wordes that I say are added be neither in theuangelistes nor in Paule Here must we say that Paul taught not to consecrate well because he spake them not Or els iff Paul taught to consecrate well that Christ spake not thos wordes And if Christ spake them not thei haue vsed a great rasshnes that haue added them specyally hauing that opinion that thei haue of the consecracion that is to say of the powr geuen to thos wordes only that Christ pronownced Moreouer what is the cause that in the consecracion of the bread are not putt in thes wordes which christ pronoūced that is Quod ꝓuobis datur which is giuen for yow as Luke saith or els ꝙ pro uobis tradet ād frāgitur which is brokē for yow as Paul saith as in the cōsecratiō of the wine there be thes wordes Which shall be shed for yow and for many for the remission of sinnes the body being no lesse geuen for our redempcion than the blood Why haue thei in this part maymed the wordes of the consecracion of the breade and not thos of the consecracion of the wine let euery man Iudge if this ought to be done But this is the best of the matter that the defenders of the masse to mainteine it say that that breade and that wyne is changed the one in to the body that is to say the bread and the other in to the blood that is the wyne And are muche combered because thei can not tell what is shewed by this demonstratiue Hoc whan is said Hoc est corpus meū that is to say this is my body If by this word Hoc be shewed the breade the saing is false because the breade is not changed in to the body till all the wordes of the consecracion be vttered Iff the body be shewed it semeth that the body shuld be there before the wordes were spoken and before the consecracion shuld be made And we haue the like to say of the wordes of the consecracion of the wine which thing is declared whan is said Hoc ē n. sāguis meus c. Iff the wine be shewed it is false that the wine shuld be blood If the blood be shewed it semeth that the blood shuld be there before the consecration were made Which thing cānot be And therfor some say affter one sort and some affter a nother and to be short thei knowe not what thei may say One saith that this Hoc doth shewe partly to the sence and partly to the vnderstonding And this is the meaning of thes wordes this is my body that is to say that into which this thing shall be transsubstantiate is my body And this is the opinion of Rychard of S. Victor in his boke of the trinitye Certē other say that the with comes of the breade are shewed And this is my body is as moch to say as in this is my body Some other say that this pronown Hoc is taken materially and doth not shewe any thing whan it is pronownced in the cōsecraciō But christes wordes only are repeated To other the contray appeareth ffor whan Christ pronownced thos wordes he shwed some thing and did consecrate Therfor now also being the same wordes and hauing the selff same vse that thei had whan Christ spake them thei shall haue the selff same significacion And euen as Christ than shewed some thing so now must some thing be shewed Innocentius the iij. in his bokes of the office of the masse doth hold that Christ cōsecrated with other words thā thes Hoc est corpus meū and Hic ē calix sāguinis mei Some other haue said that the powr of consecrating is geuen to thes wordes that is to say that at the vttering of them is made he trāssubstāciacion Some other say and amōg he rest master Durant that Christ first did consecrate with a diuine powr not knowē to vs and affter he declared the fasshiō with which affter him mē shuld consecrate For Christ blessed with his own powr but we doo blesse by the vertu that he hath geuen to the wordes with which men cōsecrate that is Hoc est corpus meum and hic est sanguis meus And whan the priest pronownceth thes wordes the breade is changed into the body and the wine in to the bloode There be other that say that Christ consecrated with other wordes than thes Hoc est corpus meum and that he consecrated whan he blessed Peter cōmestor saith that Christ consecrated with thes wordes Hoc est corpus meum and hic est sanguis meus but he spake them sofftly to him selff and changed the breade in to the body and the wine in to the blood and affter he repeated them with a lowd voice to the apostels Other some say that Christ pronownced the wordes twise first to geue them the vertu of consecrating and affter he pronownced the same wordes to teach the apostels the fasshon of consecrating and this opiniō is litle differing from the former Some other say that the breade and the wine are both consecrated together that is to say whan the wine is consecrated than is the breade consecrated and not before Other some say that the breade first is consecrated and aff●…er the wine Abowt the forme of consecrating of the wine some say as Bonauenture in the iiij of the sentences the viij distinction and many other that thes wordes hic est calix sanguinis mei be of the substance of the forme of consecrating the wine the other which be added that is to say Noui aeter ni testamenti be only to furnissh Thomas of Aquine in the iij. part of his somm saith that all thes wordes be of the substance Scotus saith that being vnknowen for certenty whether thei be of the substance of the form or not that men ought not to determine that it shuld be so but thei ought to say all as iff thei were of

And there he telleth the significacions of thos Agnus deies the which affter ward be distributed or delt to the peple by the pope him selff on the satterday in A●…bis that is to say the first saterday affter caster And in th end describing the vertu of thes Agnus deies he saith that thei by the vertu of their consecracion and blessing defend the byleuers frō lightning ād tēpest But sureli the pope hath done a great wrong to his Agnus deiies that hauing himselff auctoritie ād powr to giue to things all thos ●…tewis that him listeth as he hath geuē ūto Asshes powr to work redēpciō of sin̄es ād to the holy water salted the which euery prest cā blesse the vertu to driue a waie deuels ād to saue mē chefely to that water of the holisabbath which is caried from how 's to hous and hath geuē so meruelos vertuis so so many other things as we may see in this chapter of the blessings he hath done a gret wrōg to his Agnus dei which no mā can blesse but himselff that he hath not geuē thē the vertu of the herbe Agnus casiꝰ of the which Dio●…corides ād Galene doo write seing the prestis the friers the monkes ād the nōnys ād vniuersaly all the ecclesiastical state haue so moch nede off it For all haue vowed chastitie and mariage is forbidden them It were moch more to the purpos to geue them this vertu and so to take a way so great an abhomination from the world as sendeth the stink of it euen to heauen than that vertu to serue against lightning and tempest O benommed and blind world whā wilt thow beginne to open thine eies to remember thy selff and to see how myserably thow art bowght and sold And by whom By them that professe to haue the in charge It is the right iudgement of god For whan fables are preched euery man bileueth them But let gods word christds doctrine and truth come and be preachet it is not only as a perelous error despised but rather fersely persecuted THE FOVRTH PART The fourth ād last part foloweth the which is of the abuses and of the abhomynacions of the masse and hath vi chapters THe first is that the mass doth not satisfie for them nor applie such things to man THE I. CHAPTER ALthough we haue in the former partis touched many abuses and errors of the mass neuertheles we intend in this last specially to treate of certen partycular and great abusis As for example that the mass shuld forgeue sinnes that it shuld satisfie for them or els that it shuld applie to vs such forgiuenes or satisfaction and that it shuld be a sacrifice for the liuing and for the deade Than next also that the same masse is mans inuention and not gods made by many And to be short we will speake of many other abuses which partly are touched ād of many wheroff yet ther is no mencion made And first we will proue that the mass forgeueth not sinnes satisfieth not god for them nor applieth not to vs the forgeuenes and satisfactiō made by Christ And to say the contrary is a very gret error and abuse And I proue it affter this sort For thos that affirme the mass to worke thes effectis either thei will and meane it of all the mass that is to say of all thos words that are said and ceremonies that are done from the beginning to the end and of all that made heape of wordes and gestures or els thei meane of the sacrament of the body and of the blood only the which is chefely considred in the mass Iff thei meane it of the whole masse it is false For by saing of wordes and by doing of ceremonies sinnes are not forgeuen Seing that iff a man shuld say the whole bible ouer which are gods wordes from the beginning to the ending an hondreth times thei could not forgeue him his sinnes How than shall sinnes be forgeuen or satisfaction made for them by saing masse which is mans inuencion as we will proue in the third chapter It is plaine that sinnes are not forgeuen by saing of wordes nor doing of ceremonies bycause that Iustificacion els shuld be by workes which is contrary to Paule Who dow●…eth that the speaking and vttring of wordes shuld be our worke Yea who is that wicked man that can not doo this say many Psalmes praiers lessons and doo ceremonies Roma 3.4.5.8 Gallat 2.3.4.5 Coloss 2. The deuell him selff can say many wordes that be holy and of god Paul thapostel as we haue in so many places of his epistles to the Romans to the Galathians and the colossians saith that no man is Iustified that is to say no mans sinnes are forgeuen him by the workes of the lawe commanded by god And he meaneth of those lawe whether it be of the commandementis which is the morall lawe or els of the ceremoniall lawe And will we say that sinnes be forgeuen by reading or speaking of wordes or els by doing of cerimonies not commanded by god but diuised by men This can not be Iff thei will say that thei meane not of all the mass but only of the sacrament the which hath this vertu and strength to forgeue sinnes and to satisfie god for them or els to applie Christes redemption to them for whom the masse chanceth to be said This is not trewe neither but is veri fals For the office of the sacrāents is not to worke thes effectis but it is to be token thē and to bring thē to mind and to assure vs of them For iff the sacrament shuld haue this vertu it shuld haue it chefely towardes them that worthily shuld receiue and take the sacrament but it hath it not to wardes thos same wherfor it hath it not towardes no nother That no sacrament not only that of the lords supper shuld haue this office I wil make it plaine and proue it For the worthy receiuing of the sacramēt whether it be of thankes geuing or of baptime presupposeth forgiuenes of sinnes and Iustificacion than neither the one nor the other doth it It is plaine that none ought to take what so euer Sacrament yow will iff he be of age except he doo trewe repentance and haue trewe faith But he that doth trewe repentance and hath trewe faith Actor 10. his sinnes are forgeuen him and he is Iustified as we haue in thactes of thapostles Peter saith speaking in Cornelius the hunderders how 's in Caesarea To this saith he that is to sai to Christ for he spake of him all the Prophetes beare witnes that euery one that byleueth in him receiueth forgeuenes of sinnes by his name And Paule also saith Actor 13. knowe ye o men and brethern that by this and he spake of Christ the forgeuenes of sinnes is declared to yow and by him that is to say by Christ euery one that byleueth is iustified from all thos things from the which yow could not be Iustified