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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	body_n	eucharist_n	2,932	5	10.6147	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07609	A treatise of the holy sacrifice of the masse, and excellencies therof. Written in Spanish by the R. F. Ant. de Molina, a Carthusian monke, & translated into English by I.R. of the Society of Iesus. VVith order, hovv to be present at the said Holy Mystery, vvith deuotion & profit	Molina, Antonio de, d. 1619?; Floyd, John, 1572-1649, attributed name.; Wilson, John, ca. 1575-ca. 1645?	1623 (1623)	STC 18001; ESTC S112780	50,509	307

from the giues of sinne by the mediation and Ministery of the Priest of that sacramētall action This is yet more properly singularly true in the most sacred mystery of the Eucharist Christ is he that worketh that wonderfull Transubstantiation and conuersion of bread into his Body and of wine into his Bloud and the Priest is no more but the instrument Minister that pronounceth the wordes in the place name of Christ himself And so when the Priest saying in the Canon He tooke bread into his sacred venerable handes himself taketh the bread into his own sinfull handes and though he say This is my body this is my bloud yet the conuersion is not made into the body and bloud of the Priest but into the body and bloud of our Lord. Wherfore the holy Fathers teach expresly that he by himself worketh these mysteries and offers that sacrifice yet by the handes ministery of the Priest as S. Chrysostome affirmes These be not workes of human power He that did them in that Supper the same now also doth them we haue the office of Ministers but he that works sanctifies changeth is Christ himself which thing is also defined by the Councell of Trent And for this reason is Christ in the Psalmes tearmed Priest for euer according to the order of Melchisedech For he should not be tearmed perpetuall Priest according to the order of Melchisedech if he offered the sacrifice but only once but he is perpetual Priest because he still offers the sacrifice by the ministery of Priests and neuer ceaseth to offer and shall not cease to offer vnto the worlds end Yea to speake more properly he only is the sole principall Priest for though we be tearmed and are verily Priests yet we are so only as his instruments and deputies not his successors in Priesthood but his substitutes who offer in his name sacrifice yet the principall offerent is only himself Hence we may vnderstand that difficile passage of S. Paul to the Hebrews where he sayth That in the old Law it was need there should be many Priests because they were mortall men and there was a necessity that one should succeed another that so Priest-hood might be continued But in the new Law we haue an eternall Preist which liues and continues for euer and so there is no necessity there should be more then one as in very truth there is no more but only one that as principall cause and in his owne name consecrateth the Mysteries and offers the diuine Sacrifice And according to this the difference is that in the old Law the children succeeded in the Priest-hood vnto their Fathers not as their deputies or Ministers but as their successors in the Sacerdotall office exercising the same with the self-same authority as their Predecessours But in the Euangelicall Christ only is the prinlicall Priest who still actually offers sacrifice where when he will haue the same offered Other Priests though they haue the name office of Preists yet they be not successours of Christ nor do offer in their owne name nor by that authority as he did vse but as his instruments and Ministers For this reason the Councell of Trent affirmes in the prealledged place that though the Priest be naught and a sinner this can not destroy nor diminish the value and efficacy of the Sacrifice for this dependes of and is answerable vnto the worthynes of the principall offerent and not of the instrument as is made cleere by this example If a Prince giue a great almes and send it by the handes of his seruant though the seruant be naught and a sinner and giue it with an ill will yet the almes therby looseth nothing of his goodnes and merit because this depēds of the will and vertue of him that is the principall giuer therof though he vse anothers hand In this sort we how wicked soeuer we be cannot hinder or impayre the vertue of the Sacramēts because we are no more thē Ministers and instruments celebrating in the person of Christ Iesus our Lord. Hence it followes that it is a great honour and priuiledge of the sacred mysteries of the new Testamēt that such a Priest Bishop doth cōsecrate performe them This S. Paul pondered when he sayd It was decent that we should haue such a Priest holy innocent vnspotted seuered from sinners and higher then the heauens for the law appoints Priests subiect to infirmity but the Word of the Father appoints the Sonne for euer perfect Oh let all creatures blesse our God for euer that would honour and grace vs by giuing vs for our Priest and Bishop not any person lesse then his only begotten Sonne and making vs his Ministers in working so soueraigne Sacraments But it is to be noted that Christ our Lord is sayd to be the sole High-Priest and principall Offerent of the holy mysteries not only for the reason declared already because all oother Priests offer and consecrate them in his name by his authority and as his Ministers for though this cause be good and sufficient in case there were no other yet the more principall excellent and admirable cause is because Christ himselfe truly and really is present at as many times and in as many mysteries as the most sacred mysteries are consecrated and he concurres thereunto as principall and efficient cause to worke and bring them to effect by meanes of the Priest who is his instrumēt vicegerēt Hence also proceedeth that the representatiō of the mysteries of the life death of our Sauiour made in the Masse is so liuely proper and naturall that many Father 's not cōtēt so say that the Masse is a representatiō of the mysteries of our Sauiour as hath been sayd but exaggerate the thing further affirming that the sayd mysteries are celebrated and wrought a new Blessed S. Gregory in one of his Homilies sayth that Christ our Lord dyed once in mortall flesh but now being raysed from the dead and that he cannot retourne agayne to dy nor to suffer in fashiō as then he did he will haue his passion and his death renewed and repeated in the mystery of the Masse in which he suffers and vndergoes againe his Passion in mysticall manner for our profit and perfection In which sense S. Cyprian also sticketh not to say the passion of our Lord is the sacrifice we offer S. Martiall one of the seauenty-two Disciples S. Peters companion sayth that what the Iewes in hatred of Christ to rid him and his name out of the world did massacre vpō the Crosse the same vnto our owne saluation do we performe vpon the sanctified Aultar this being the meanes of giuing life and chasing away of death commanded by our Lord himself saying Doe this in remembrance of me In lyke sort if we cast a right accompt the whole life of our Lord Christ Iesus frō the instant of his Incarnation vntill he last breathed on

our negligences and for a particuler thankes-giuing for all thy benefits whatsoeuer bestowed vpon vs graunt pardon euerlasting rest not only to the liuing but also to the faithfull departed For the obtayning of peace LAmbe of God who takest away the sinnes of the world haue mercy vpon vs. Lambe of God who takest away the sinnes of the world haue mercy vpon vs. Lambe of God who takest away the sinnes of the world giue peace of tyme of hart and of eternity to wit that we may haue a perfect vniō with our Nighbours enioy a peacefull cōscience and come to that eternall repose in heauen whereunto all the elect doe aspire For the publicke peace of the Church GRaunt peace O Lord in our dayes because there is not any other who fighteth for vs but thou O Lord. Vers. Peace be made in thy vertue Resp. And aboundance in thy towers The Prayer O God frō whome flow all holy desires right counsayles and iust workes giue vnto thy seruantes that peace which the world is not able to giue and that our harts being bent to the obseruance of thy commandemēts the feare of our enemies being taken away the tymes may be through thy protection profitable O God the author louer of peace whose knowledge is life and whose seruice is a kingdome protect thy seruants from all oppressions and assaults that we relying vpon thy defence may not feare the force of any hostility and may be deliuered from all tentations that trouble vs. By Iesu-Christ thy Sonne our Lord. Amen At the end of the Masse when the Priest blesseth the people reuerently kneele downe and as one who expecteth an Heauenly benediction blessing from God with an ardent faith say OMnipotent most merciful God the Father the Son the holy Ghost blesse vs and keep vs. Iesus of Nazareth King of the Iewes the tytle of triumph blesse and defend vs from al euill Amen This done blesse thy selfe and say with the Priest S. Iohns Gospel in these words IN the beginning was the word and the word was with God and God was the word This was in the beginning with GOD. All things were made by him and without him was made nothing that was made In him was life and the life was the light of men the light shined in darcknes and the darcknes did not comprehend it There was a man sent from God whose name was Iohn This man came for testimony to giue testimony of the light that all men might belieue through him He was not the light but to giue testimony of the light It was the true light which lightneth euery man that commeth into this world He was in the world and the world was made by him and the world knew him not He came into his owne and his owne receyued him not But as many as receyued him he gaue thē power be made the Sonnes of God to those that belieue in his name Who not of bloud nor of the will of flesh nor of the will of man but of God are borne AND THE WORD VVAS MADE FLESH and dwelt in vs and we saw the glory as it were of the only begotten of the Father full of grace and verity Resp. Prayse be to thee O Christ. FINIS Plato Dialog 8. de legibus Arist. l. 8. Ae● 1. c 9. Cice. de natura Deorū S. Tho. 22 q. 88. ● 1 Heb. 10. Iren. l. 5 c. 25. Hilar. Auct imper in Matt. ●4 Hieron Beda Dan. ● Dan. 12 Sess 22. c. 1. Can. 1. De Missa priuata tom 9. Ger. fol 28. Catec mystag 5. Clem. Epist. ● Alex. Epist. 1 4. Epist. ad omnes xpīfideles ●e Bellarm l. 1. de Missa c. 1. ● p.q. ●3 a. 4. ●d 9. Baron an Ch● 34. Isa. 53. ● 7. ●oa 10. ● 17. ● Chrys. hom 6. super 1. Tim. 2. Hom. 5. in c. 6. Esa. Hieron super c. 1. Malach Serm. de xpī corpor 2. Cor. 5.20 Sap 18.24 Hom. 83 in Mat. Trid. Sess. 22. c. 1. 2. Psa. 109. v. 4. Hom. 37 in Euāg Hom. 83 in Mat. l. 4. de Trin. c. 14. Gen 4. In qq Hebra Ephes. 5.2 Gal. 4. Sess. 2. c. 1. Sess. 22. c. 2. Super Hebra c. 10. Homil. 2. in 2. Tim. Sess. 22. c. 1. 1.2 q. 102. 2.2 q. 85. Exod. 13 Gen. 12. Esa. 40 Decret d. 2. c. Cùm omne Greg. 4. Dial. c. 5. ● Suare 8 Tom. 3. in 3. p. Disp. 79. sect 2. Rom. ● Hebr. 6. 1. Ioa. 2. Heb. 7. Chry. l. 3. de Sacerd. 4. Reg. 4. Serm. de Xpī corpore Matth. 3. 17 Ephes. c. 1. Ioan. ● Mat. ●● F. Iohn de Angelis Tract 2 of the Spirituall cōflict the 13. Chap. Ioan. 4. F. Iohn de Angelis col citato Rom. 10. Gen. 4. Luc. 22. Mat. 26. Ioan. 17 1. Cor. 14. Deut. ● 10. v. 13 11. v. 1. Leuit. 5 v. 15. Ezech. 44. v. 5. 15. Apoc. 19. Dan. 7. Isa. 56. Heb. 12.