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
A12351	Gods arrovve against atheists. By Henrie Smith	Smith, Henry, 1550?-1591.	1593 (1593)	STC 22666; ESTC S119953	81,568	135

are of God neither can he for they are spiritually discerned And againe that it is God that worketh the wil the deed Phil. 2.13 And he plainly confesseth of himselfe of all others that we are not able of our selues so much as to thinke a good thought and that all our sufficiencie is of God 2. Cor. 3.5 Which premisses do shew that our vnderstanding is blind our will peruerse in any diuine matter or acceptable seruice vnto God till God do enlighten the one draw and moue the other vnto himself Thus hath God ordered matters to the end himselfe might haue all the glorie ascribed to him as good reason he should For what is a man since his fall in Adam but an abiect and runnaway from God of himself séeking by-paths crooked out-waies leading from God and from his worship except he bee assisted from aboue which is signified by Adams hiding himselfe from the presence of God after his fall And therefore Augustine saith well truly Hominem libero arbitrio male vsum se illud per didisse That man hauing ill vsed his free will that hee had hath now both lost himselfe and that And againe Liberum arbitrium captiuatum ne quid possit ad iustitiam that free wl● is taken captiue that it can do nothing towards righteousnes And again Hominis non libera sed a Deo liberata volunt as obsequitur Not the free will but the freed will of man which is set free by God doth obey yeeld obeisance again Liberum non fore quod Des●ratia non liberauerit that the wil is bound not free til God deliuer it and set it at liberty Cyprian which S. August so oft citeth saith De nullo gloriandū c many must glory of nothing bicause nothing is curs therfore euerie man annihilating his owne power must learne wholy to depend vpon God And Chrisostom saith that Omnis homo non modo naturaliter peccator sed totus peccatum est Euery man is not onely sinful naturally but is altogether sinne And therefore S. Paule sheweth that till a man be regenerate or born anew vntil he be renewed in the spirit of his mind he hath in him nothing else but concupiscentias erroris lustes and affections after errour Eph. 4.23.24 saying likewise that by nature wee are the sonnes of wrath Ephe. 2. ● Which also Christ himselfe testifieth to Nicodemus saying that that which is borne of the flesh is flesh and that which is borne of the spirite is spirit and that except a man be born anew by that spirite hee can neuer so much as sée the kingdome of God Iohn 3.3 c. And therefore S. Paule telleth that there must bée a new creature whosoeuer wil be in Christ Iesus and a renewing and Metamorphosis of the minde he vseth the verie worde before men can finde out the good and acceptable will of God and what pleaseth him Rom. 12.2 I therefore conclude that the Papistes are farre wide and knowe not the miserie and thraldome of men whereinto they are fallen by that great sinne an● disobedience of Adam whilest they stande to defende frée will in naturall men indéede it appeareth to bée frée and too free vnto euill but it is so bound and fast tyed from desire of anie diuine duties that God must first drawe it out of that seruitude wherein it is and set it at libertie and mooue it to come before it will shewe any readines that way I trust therefore they sée that their Church not onely may erre but erreth most grossely in many points They holde that in the Sacrament of the Lordes Supper it is lawfull to debar the people of the Cup And so they vse which is contrarie to the institution of Christ Bibite ex hoc omnes Drinke ye all of this Math. 26.27 And as well and by as good authoritie may they take the bread from the people likewise And it is contrarie to the expresse doctrine of Saint Paul 1. Cor. 11.23.28 who as himselfe testifieth deliuered the Institution of Christ for he saith Let a man examine himselfe Et sic edat bibat And so let him eate of this Bread and drinke of this Cup. So that he must drinke as well as he must eate And that the people should bée pertakers and receiue in both kindes was obserued many hundred yeares in the Church after Christ. Insomuch as Pope Gelasius decréed that all they should be excommunicate which would receaue but in one kinde But Rome that now is is not Rome that then was but with her Councell of Constance is not ashamed to go against all Antiquitie and all Diuinitie But they holde which is a maruellous grosse errour also Transubstantion in the Sacrament namely that after the words of Consecration the Breade and Wine are changed into the very substance of the Body and Blood of Christ And this they woulde séeme to ground vppon these wordes Hoc est Corpus m●um This is my Bodie Math. 26.26 which they will haue to bée expounded literally But why then doo they not expound the other wordes of Christ literally also concerning the Cup For the Text saith in the 27. 28. verses That he tooke the Cup c. and said This is my blood I am sure they will not say that the cup was the blood of Christ as the words bée but they will graunt a figure in those wordes namely Contineus pro continent● that by the cup is meant the wine in it If then they wil admit a figure in this why may there not bee a figure in the other namely fignatum pro figno that these wordes This is my body should bee vnderstood thus This bread is a signe of my body which was broken for you If wée looke into the olde Sacramantes of the Iewes namely Circumcision and the Paschall lambe we● shall find the phrase of spéech obserued For Circumcision was called the Lords couenant when indéed it was not the couenant as all men doo knowe but a signe and seale of the couenant for the couenant was this to Abraham Ero Deus tuus seminis tui c. I will bee thy God and the God of thy seede c. Gen. 17. Rom. 4.11 So likewise the Paschall Lambe is called the Passeouer when indéed it was but a sign of their passe-ouer or passing ouer or through the red Sea which was a mightie and most wonderfull deliuerance Pharao and all his host béeing in the Sea when they passed through as on dry land Insomuch therefore as it is vsuall in Sacraments so to speake it is not against reason but standeth with verie good reason to thinke that Christ Iesus in instituting this Sacrament which to the Christians is the same that the Paschall Lambe was to the Iewes did likewise call the bread his bodie in such sort as the Paschall Lambe was the Passeouer that is to say figuratiuely that as the Paschall Lambe was called

the Passeouer and yet was but a signe and remembraunce of their Passeouer so the bread was called his bodie and yet it was but a signe and remembraunce of his bodie And that this is the right exposition may appéere by the wordes of Christ where hee sayth Doe this in remembrance of mee Luke 22.19 Tertullian likewise doth so expound them for hee saith Christ said Hoc est corpus meum id est figura corporis me● This is my body that is a figure of my bodie Augustine likewise saith Christi miranda patientia adhibuit Iudam ad conuinium in quo corporis sanguinis sui figuram discipulis tradidit● The admirable patience of Christ admitted Iudas to the banquet wherein he deliuered to his Disciples a figure of his body bloud And againe hee saith Non dubitauit Dominus dicere hoc est corpus meum eum daret fignum corporis sui The Lord doubted not to say this is my bodie when he gaue but the signe of his bodie And this exposition must néedes bée true for Saint Paule saith plainely and expressely 1. Cor. 11.26.28 That the Communicant doth eate breade Ergo it remaineth bread after the wordes of consecration For if it were transubstantiance into the body of Christ then were there no bread to eate but the bodie of Christ is the thing that should bée eaten But none doo eate the verie bodie of Christ for if euerie Communicant did eate the verie bodie of Christ naturally carnally and really as they grossely suppose Christ should haue a number of bodies which inpalpably absurd and monstrous and beside then euerie Communicant should bée saued yet euen Iudas himselfe which is knowne to bée the ch●●● of p●rdition for Christ saith He that eateth my flesh and drinketh my bloud hath eternall life Iohn 6.54 Indéede the elect and godly do eat Christ and drinke Christ but how not carnally but spiritually and by a true faith apprehending Christ and applying Christ with all his benefites as firmly vnto their soules as the bread and wine is applyed to their bodies B●●●des if Christ gaue his body to bée eaten really by his Disciples at the time of the Institution of this Sacrament what was it that did hang on the crosse on the morrow Moreouer Saint Peter saith Act. 3.21 that as touching the bodie of Christ the Heauens must conteine him vnto the ende of the world If his bodie bée in heauen and that hée hath a true bodie as all men know he hath how can it be that hée should be both in heauen and in earth as touching his bodie at one time For though hée haue a glorified bodie yet hée reteineth the nature and propertie of a true bodie still which can bée but in one place at once And so saith Augustine saying Corpus Domini in quo resurrexit vno tantum loce esse potest The bodie of the Lorde wherein hee rose againe can bee but in one place onely But the Papists to helpe themselues are driuen to this to say that there is a miracle in the Sacrament and that Christ is there miraculouslie Whereto I answere that if the breade bée turned into the verie bodie of Christ by a miracle then should it appeare visibly so for the nature of euerie miracle is to be visible to the outward eie and senses as when Christ turned water into wine it was visibly wine When Moses rod was turned into a Serpent it was visibly a Serpent And so if the breade bée turned into the verie bodie of Christ it is visibly his bodie if you will hold a miracle to be wrought therein But Augustine answereth there is no miracle in the Sacrament saying thus Honorem tanquam Religiosa poscunt habere stuporem tanquam mira non poscunt The Sacraments may haue honour as thinges religious but they are not to be admired at as miracles Theodoret also is most expressed against Transubstantiation for thus he saith Neque enim signa ●istica post sanctificationem recedunt à natura sua manent enim in priore substantia figura forma videri tangi possunt sicut prius That is The mysticall signes after consecration doe not depart from their nature for they abide stil in their former substance figure and forme and may be both seene and felt as before Gelasius a Pope himselfe doth say most plainely that there is no transubstantiation in the Sacrament his words be these Non desinit substantia vel natura panis viui certe Imago similitude corporis sanguinis Christiin actione miseriorum corporis Christi celebratur The substance or nature of bread and wine doth not cease and verily there is the image and similitude of the bodie and blood of Christ celebrated in the action of the misteries of the bodie of Christ. And therefore I conclude that the Church of Rome which now is is not the same which it was in former times but it is become degenerate and reuolted from that former puri●●● which once was in it And conseq●●ntly it is expressely manifest that that Church both may and doth erre The Church of Rome doth further holde that their Pope hath authoritie to depose kinges and Princes But by what Title It is cleare that in his either so dooing or attempting to doo hée is both a notable Traitour vnto God whose authoritie hée doth claime and arrogate● and vnto Princes to whome hée should bée subiect For the raising and pulling downe of Princes God hath reserued to himselfe alone and in his power For it is hee not the Pope that deposeth the mightie from their seates and exalteth them that are of lowe degree Luke 1. It is hee not the Pope that putteth downe Kings and giueth Kingdomes to whomsoeuer hee will And it is hee that testifieth of himselfe saying Per me Reges regnant principes dominantur By mee Kinges raigne and Princes beare dominion Dan. 2.20 cap. 4.14 22. Séeing therefore It is God that hath this high authoritie proper to himselfe which way can the Pope claime it without iniurie and treason vnto God Will hée claime it by reason of his keyes and in his Apostolicall right That hée cannot doo For hée must remember that the keies giuen were the keies of the kingdome of heauen Math. 16.19 And therefore by authoritie of the keies h●● cannot meddle with terrestriall kingdomes to open an entrance for any into them or to shut out or exclude any that bée in them And beside Saint Paul the Apostle doth say expressely both of himselfe and of the rest of the Apostles that how great authoritie soeuer they haue for the ouerthrowing of ●●●ang holds that is of rebellious thoughts and proude cence●●●● and stiffenecked opinions seated in mens harts against God as himselfe expoundeth in the same place that all their power and meanes to conuert men is onely by the sword of the spirit which is the word of God and by the power of