Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	body_n	consecration_n	6,066	5	10.8852	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

Kings Sermo disci●● stella Cleri happier or more blessed then Angels and a creator of his creator Insomuch that he that made him without him is made by the meanes of him Are not here excellent vnder Priests in their authority aboue Kings For he that setteth the King before a Priest setteth the creature before the creator saith Stamsl●●s Orichouius In their consecration they are aboue the mother of Christ more blessed then the Angels yea aboue the supreme maiesty For God made the world and they make him that made the world euen the God-head of Christ For otherwise they cannot be the creator of their creator without giuing a beginning to him that hath no beginning As the vnder Priest is before God in the consecration so hee is in the place of God in the offering For the offering vp of the humanity of Christ is proper to the God-head of Christ Ioh. 6.51 As the vnder Priest is in the place of God in the offering so he is before Christ in the offering For God looketh not to the sacrifice but to the worthinesse of the offerer which was the cause he reiected Cains when he accepted Abels As the vnder Priest is excellent in his consecration and offering so he is in his mediatorship Not intreating onely in the Masse for the quicke and the dead but for Christ himselfe Praying the Father to accept the body and bloud of his Sonne as he accepted the sacrifices of Abel Abraham and Melchisedec Is not here an excellent vnder Priest that desireth that God would so accept the bloud of his Sonne the Redeemer of the world as hee did the bloud of beasts As the vnder Priest is a mediator to intreate God to accept the sacrifice of his Sonne So likewise he desireth God to command his holy Angels to conuay the body and bloud of his Sonne to his high Alter Bonauentur cited by Doctor Buckly saith That the Priest doth lift vp the body vpon the Altar As though he should say Behold he whom the world is not able to containe is our prisoner therefore let vs not let him go vnlesse we do first obtaine of him that which we doe desire Must he not needes be their prisoner that cannot depart of himselfe vnlesse he be carried Nay must he not needes be their prisoner whose belly is his sepulcher The Priest is Iesus Christ his sepulcher saith that treatise intituled Stella Clericorum Because he swalloweth downe his body and bloud into his belly Briefly as the vnder Priest hath power to make his Creator so he hath to giue remission of sinnes before his Creator nay as well as his Creator Priests haue obtained saith the Annoation vpon the Rhems the wonderfull grace Luk. 5. annot Mark 2. annot to remit sinnes Againe their is one court of consciencce in earth and another in heauen and the iudgement in heauen followeth and approueth this on earth And Cardinall Cusanus saith This power of binding and loosing is no lesse in the Church then it is in Christ For the holy Church of Rome Ca●d ●usa ad Bohamos saith Pope Iulius hath power granted vnto her by a singular priuiledge to open and to shut the gates of the kingdome of heauen to whom she listed So the vnder Priest with the king of pride in the remission of sinnes would communicate to a creature that which is proper to the Diuinity For no man can remit sinnes but God onely Therefore he which remitteth sinnes is God because no man forgiueth sinnes but God And thus the vnder Priest in the Masse taketh vpon him to be as a God when he saith Et ego authoritate mihi concessa c. And I by my authority do first absolue thee from the sentence of the lesse excommunication if thou haue need thereof And besides I absolue thee from all thy sinnes Thus much concerning the excellency of the vnder Priest who is the maker the offerer and the mediatour of this excellent sacrifice that is offered to vphold religion and the worship of God which Christs sacrifice cannot do Secondly it is necessary to know who it is that can make a round cake a God by consecration able to performe this The Maister of the Sentences saith That an hereticke cannot consecrate Moreouer whosoeuer bewrayeth himselfe to be of the latter standing is an heretique by Kellisons censure which all popish Priestes do in offering vp bread vnconsecrate for the remission of sinnes In the first part of the Canon which beginneth with Te igitur the bread vnconsecrated yet called a holy sacrifice and without spot is offered vp for the Catholicke Church In the second part of the Canon beginning with Memento Domini It is offered not consecrate for the redemption of soules That it is not consecrate it is manifest for in the fift part of the Canon beginning with Quam oblationem The vnder Priest desireth that it may be made the body and bloud of Christ Neither are the words of consecration as they terme them namely Hoc est enim corpus meum reade vntill the sixt part of the Canon Thus they bewraying themselues to be of the latter standing by offering bread vnconsecrate for the remission of sinnes are heretiques by Kel censure And cannot consecrate as the Maister of the Sentenc●s saith Thirdly we are to consider what other things hinder the consecration which we can no better do then by taking a view of their own Canon Wherein the Priest is commanded To frame his whole mind and intent to the crosses and words He is commanded also to make choise of one Host and let it lye amongst the rest alwaies prouided and that his minde be vpon them all at once He is moreouer commanded with one breath to speake these words Hoc est enim corpus meum without thinking any other thing For if the Priest do not speake these words cum intentione consecrandi that is with an intent and minde to consecrate they be not made the body and bloud of Christ but remaine still nude nude and bare creatures of bread and wine H●lcot Tho. de Aqui. in rationale diuino ●um ●ffi●io Therefore Holcot saith vpon the Maister of the Sentences The lay people worship a wafer that is not consecrate Therefore to auoide the errour of such idolatry The Maister of Sentences aduiseth them to worship with a condition saying Lord if thou be there I worship thee If thou be not there I worship not Whose counsell an Inquisitor of Spaine following As Maister Cyprian Valera writeth said to auoide idolatry I adore thee Lord If thou be there In which matter of ambiguity likewise the Priest in the cantels of the Masse is commanded to take vp his owne Host before any other because he beleeueth and is assured of his owne howbeit he beleeueth of the rest but is not assured Moreouer there must be great heed taken by the Priest that a little water be put into the wine For if there should so much

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