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
A13711	Seauen sermons, or, The exercises of seuen sabbaoths 1 The prophet Dauids arithmeticke. 2 Peters repentance. 3 Christs last supper. 4 Christ combating with Satan. 5 The sea-mans carde. 6 The sinners bath. 7 The forming of Eue the first woman. Together with a short treatise vpon the commaundements.	Thomas, Lewis, b. 1567 or 8.	1599 (1599)	STC 24003; ESTC S111425	91,351	236

Iewes and to mak● a worse rent in his body then the Iews did in parting his garments Auerroys his interpreter of the Papistes speakes thus that he compassed al lands almost and yet could not find a worse sect thē these Antichristian heresies for saith hee they rent and teare with their teeth him that made them and so do dishonor him whom they should honour All the reason that they build vpon is but the words only of the institution Christ said This is my body ergo they say we must beleeue it is his bodie nothing indeed maketh more against them for marke the wordes Iesus tooke bread c. I will demand of them by interrogatories thus What did Christ take Bread What did he breake Bread What did hee giue Bread What did they eate Bread What did hee call his Body euen that which he tooke in his hands which also he brake and gaue to his disciples viz. bread This is my body then must thus be construed viz. This bread is my bodie which is a figuratiue speech And the verie same Phrase is vsed by the Lord himselfe in the olde Sacraments of the law The Lord speaking of circumcision saith This is my couenant between you and me Gen. 17. yet circumcision is not the couenant but a signe of the couenant So in the Phrase it is all one This is my body that is this bread is a signe of my body Pascha item Iehouae transitus The Paschal Lambe is called the Lords Passeouer yet is it not the passeouer but the signe of the Passeouer And Paul in the first to the Corinths the tenth saith the rocke was Christ So God the father is called an husbandman God the sonne a vine a doore Peter is called Satan Satan is called a Lion All are figuratiue or tropical speeches S. Paul decides this controuersie when thrise after the consecration hee repeates the word bread But they affirme further finding this argument to be weake that this bread and wine is turned miraculously whom we aunswer Austin wirh S. Augustine Sacramenta honorem tanquam religiosa habere possunt sed stuporem tanquam mirae non possunt And againe saith the same S. Augustin non dubitant Dominus dicere Hoc est corpus meum cum signum daret corporis sui● If it were a miracle there could be no error it would appeare to be truly altered The bread would take the forme of flesh and the wine would appeare to be bloud but in quantity and quality we see they remaine al one without alteration of substance more than in vse Search the scriptures laid out in the scripture and we shall find no conueniency betweene this and them The rod was turned into a serpent the Israelites Exod. 4. saw it Water was turned into wine in the mariage Iohn 2. 9. at Canah the guests saw it and tasted it The auncient fathers are against them Theodoret saith Mistica signa non amittunt propriam naturam the mistical signes do not lose their proper nature Will they heare the testimony of one of their owne fraternitie Macarius a monke saith in the church is offered bread wine viz. Exemplaria corporis sanguinis Christi I say according to the truth of Gods word there is no alteration but the bread and wine stil remaine al one both before and after the words of consecration The mutatiō is not in substāce but in vse for they be as seales of Christs merits for vs as for exāple take wax fastned to a writing and it differeth not from other waxe but in vse only not in nature but by the ordinance of man But the sacraments are ordained for a more excellent purpose And being only in vse after the administration they haue no place but during the action The things in these visible signes represented vnto vs are Iesus Christ and al his graces and treasures for the vertue of our faith is such that it ascendeth from the earth into heauen and there doth knit and vnite vs with Christ which is the cause that the Primitiue church s●ng sur●um corda lift vp your hearts signifying that we should prepare not dentem but mentē not our mouthes but our hearts to apprehend Christ and the benefits of his death Not poring vpon the Pix looking for Christ to be there like as the shaueling priests did in the time of blindnesse For they after they haue blasted and breadied and blowed vpō the bread they kneele down to it and worship it saying Agnus dei qui tollis thrise do they call the bread holden in their hands the lamb of God was not this abhominable Idolatry The author of this idolatrous leuation of the bread was Pope Honorius about the yeare of our Lord 1210 yet the aduersaries dare bragge that their masse came from the Apostles like the old Arcadians who hold themselues to be a day elder than the Moone forgetting how they themselues call it Sacrificium nouum wherein they strangle the antiquity of it For a better resolution note the force of these arguments ouerthrowing the Papists doctrine of transubstantiation The first Argument It is against the nature of a naturall body to be in more places than one at once Christs body being in heauen cannot be in the Sacrament too that it is in heauen and there abideth that pregnant place in the third of the Actes proues it whom it behooueth the heauens to conteine vntill the restoring of all things Besids the Article of our faith proues his being there and his owne testimonie in the fourteenth of Iohn I must go to my father Vntill Pope Vrbane this error of the Papists was neuer receiued in the church he first compelled men by fire and fagot to receiue this abhominable doctrine it is not much more then fiue hundred yeares agoe The second Argument S. Augustin saith that Abraham Moses and the Prophets receiued the body of Christ truly and effectually before Christ was incarnate of the Virgin Marie euen the same body we receiue now S. Paul proouing as much they did eate all one spirituall meate and drinke one spirituall drinke all this notwithstanding yet our aduersaries do vrge except you eate the flesh of Christ and drinke his bloud there is no life in you what life then hath Abraham and Dauid and all the holy men that died afore Christ Note the absurdities of the Papists doctrine they ouerthrow the nature of a sacrament in confounding the signe with the substance they make their maker they draw Christ from heauen to the table at their own pleasure they giue him infinite bodies Which is giuen for you This is the fruit of it this sacrifice were nothing auaileable if it concerned not our good This was the end of this institution of Christs Supper his body was giuen for vs. Christ died not for himselfe but for vs this was that holy sacrifice which the sacrifices of the old law shadowed the bloud of oxen and of sheep did purport that

Christs body should be offered and his bloud powred out for our sinnes Giuen for vs. Here is all merite excluded the meere loue of God caused Christ to die for vs. So God loued the word that he gaue his only begotten Son that so many as beleeued on him should not perish but haue life euerlasting Hauing now the participation of his bodie and bloud we may sing with S. Paul now there is no condemnation to them that are in Christ Iesus God spared not his only sonne but gaue him for vs al to death and again who shall condemne it is Christ who is dead or rather who is ●isen for vs. This should make vs loue God and this should stirre vs vp to be thankfull vnto him for so inestimable a benefit And God doth call vpon vs for this thankfulnes in the following words Doe it in remembrance of me O it is a thing especially to be remembred this benefit of our redemption O it ought to be printed vpon our nailes and vpon our tables and vpon our beds that we might neuer forget it Let vs remember Christ his death for it is our life it saues vs from death euen eternal death Dauid could say of Ierusalem If I forget Psa 137. 5. thee O Ierusalem let my right hand forget her cunning yea lette my tongue cleaue to the roofe of my mouth if I preferre not Ierusalem to my cheefest ioy So let vs say the same of Christ if we forget thee O our redeemer let our right hand forget her cunning yea lette our tongues cleaue to the roofe of our mouthes if wee preferre not thy death to our cheefest ioye Remember thy creator saith the Preacher Eccle. 12 1 so I say remember also thy Redeemer Thou oughtest sooner to forget thy selfe as Messalah did his name thē to forget him that died for thee Consider this you that forget God you that dwell in sinful Ierico leaue your sinnes they procured Christs death Christ hath died for vs that henceforth we should learne to die to sinne and walke in newnesse of life knowing that our olde man is crucified with him to thend the body of sinne should be destroyed You then remember him as yee ought when you lay all the storie of his Passion before you as if you loo●ed vppon him nowe crucified and hanging on the crosse induring all the torments and paines of hell both in body and soule for our sakes consider of all the tortures and bitter pangs of his innocent passion which Nazianzene compriseth in three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buffets and blowes mockes and mowes railings and reuilings whips and scourges prickes and thornes hammers and nailes cordes and ropes crosse and gibbet thirst and vinegar reede and speare these were the instruments of our redemption Al this and more then can be vttered did he sustain patiently for our sakes in his most blessed body Which though they be now past in him ought not lightly to passe from vs but euer to be fresh in memorie as Dauid saide I will neuer forget these iustifications of thine so let vs say we will neuer forget these torments of thine The christian soules of men should liue Act. 7 55 and die in the meditation of Christs life and death like Stephan in the contemplating of his glory If the Philosophers call contemplation the greatest and chefest felicitie certainelie then in this contemplation consists the greatest felicity The forgetfulnes of this benefite driues vs blindfolded into al sin for whē we forget Christ we straightwaies forget our selues too and so this proud flesh of ours wil not suffer vs to crucifie our crooked affections What flesh can be proud that beholdeth our Sauiour so poore and contemptible vpon the crosse or what soule hauing any spark of grace like the maimed faith of Agrippa cā nowe giue himselfe ouer vnto sinne considering the seueritie of Gods iustice vppon his owne naturall and only begotten Sonne for our sinnes which otherwise could not be cleered but by so deere a price euen the hart bloud of so glorious a person But of this inough although inough can neuer be spoken and it ought rather to bee mused vpon in our harts than amplified in words Here may wise men studie and wonder like the disciples gazing after Iesus ascending or like Elisha when his maister was taken from him I will end with the woordes of this shorte charge in this place Do it in remembraunce of Christ Remember Christ hath redeemed you Christ hath reconciled you his bloud hath purged you his faith doth iustifie you his appearing will glorifie you to him with the father and the holy spirite bee glory for euer Amen Christ Combating with Satan Then was Iesus ledde aside by the spirit into the Wildernesse to be tempted of the diuell And when hee had fasted forty dayes and fortye nights he was at the last an hungry Then came to him the Tempter and sayd if thou be the Sonne of God command these stones to be made bread c. Math. 4. 1. This Historye is recorded for our learning and for our exhortation for our learning to the end we should know that Christ by this his faste hunger temptation and victory ouer Satan did all this for our sakes and therein worketh our good and safetie The faithfull in Christ must know that they shall neuer be left in temptation nor ouercome in affliction because our head Christ Iesus hath in his owne person ouercome al these things for vs according to that sweete testimony of himselfe in the 16. of Iohn Be of good cheere I haue ouercome the world We are exhorted after this example of Christ to indure hunger temptation and any necessitie or crosse of affliction soeuer that God shal lay vpon vs when and so oftē as it shall please God to exercise vs with any such triall arming our selues with patience and much constancie and we shall vndoubtedly be deliuered at Gods hands al in good time God wil comfort vs when we are most pinched as in this place hee comforted his sonne after his long fast by causing the Angels to minister vnto him In the time of trouble and heauines when wee combat with the diuel and our owne flesh comfort seemes for a time to be hid like fire that is raked vp in the ashes vntil the bellowes of Gods prouidence blowe vpon it and then it shewes it selfe vpon a sodaine like the sunne out of a cloude when the storme is past God requireth that we stay his leysure and at length though his helpe and succor seeme as farre from vs as Lazarus in Abrahams Luc. 16 22. bosome yet it wil come at last to do vs most good as the Sunne that was rising is risen and as the sheaues fell afore Ruth in the gleaning time If when wee bee no sooner downe God presently raiseth vs vp Ruth 2 16. why here can bee no triall of patience but God is woont to leaue vs for a time to the