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	bread_n	consecration_n	4,106	5	10.7048	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27380	Tradidi vobis, or, The traditionary conveyance of faith cleer'd in the rational way against the exceptions of a learned opponent / by J.B., Esquire.	J. B. (John Belson), fl. 1688.	1662 (1662)	Wing B1861; ESTC R4578	124,753	322

suo antevertit arcano sacrificii genere quod ab hominibus cerni non poterat seipsum pro nobis hostiam offert victimam immolat sacerdos simul existens agnus Dei ille qui mundi peccatum tollit Quando id praestitit cum corpus suum discipulis congregatis edendum sanguinem bibendum praebuit tunc aperte declaravit agni sacrificium jam esse perfectum For he who by his power disposes all things doth not expect the necessity now neerly approaching from his betraying expects not to be set upon by the Jews like Theeves expects not I say the sentence of Pilate that their malice may be the beginning and cause of the common safetie of mankind but by his providence prevents them and by a hidden kinde of sacrifice which could not be discerned by men offers himself an Host for us and immolates a Victim being himself both Priest and Lamb of God that Lamb which takes away the sin of the world When did he perform this when he gave his bodie to be eaten and blood to be drunk to his Disciples gathered together then he openly declared the Sacrifice of the Lamb to be now accomplished S. Hierom. ep ad Hedib q. 2. Nec Moyses dedit nobis panem verum sed Dominus Jesus ipse conviva convivium ipse comedens qui comeditur Neither did Moses give us the true bread but our Lord Jesus himself both guest and banquet himself both eating and eaten Cyril Al. l. 10. in Joan. c. 13. Non tamen negamus recta nos fide charitateque syncera Christo spiritualiter conjungi sed nullam nobis conjunctionis rationem secundum carnem ejus illo esse id profecto pernegamus idque à divinis scripturis omnino alienum dicimus An fortassis putat ignotam nobis mysticae benedictionis virtutem esse quae quum in nobis fiat nonne corporaliter quoque facit communicatione carnis Christi Christum in nobis hahitare Vnde considerandum est non babitudine solum quae per charitatem intelligitur Christum in nobis esse verum etiam participatione naturali Non credis mihi haec dicenti Christo te obsecro fidem praebe Nevertheless we do not deny that we are joyned spiritually to Christ by a righs faith and sincere charity but that we are not at all joyned to him according to the flesh that we utterly deny and affirm it to be altogether against the Divine Scriptures Does he think we are ignorant of the efficacie of the mystical blessing which when it is performed in us doth it not make Christ dwell in us even corporally too by communication of the flesh of Christ Whence is to be considered that Christ is in us not habitually onely that is by charity but also by a natural participation too You beleeve not me in these matters I beseech you beleeve Christ Cyril Hier cat myst 4. Cum igitur Christus ipse sic affirmet atque dicat de pane hoc est corpus meum Quis deinceps audeat dubitare ac eodem quoque confirmante dicente hic est sanguis meus Quis inquam dubitet dicat non esse illius sanguinem aquam aliquando mutavit in vinum quod est sanguini propinquum in Cana Galileae sola volunta●e non erit dignus cui credamus quod vinum in sanguinem transmutasset Ne ergo consideres tanquam panem nudum vinum nudum Corpus enim est sanguis Christi secundum ipsius Domini verba quamvis enim sensus hoc tibi suggerit tamen fides te confirmet ne ex gustu rem judices quin potius habeas ex fide pro certissimo ita ut nulla subeat dubitatio esse tibi donata corpus sanguinem Hoc sciens pro certissimo habens panem hunc qui videtur non esse panem etiamsi gustus panem esse sentiat sed esse corpus Christi vinum quod à nobis conspicitur tametsi sen●ui gustus vinum esse videatur non tamen vinum sed sanguinem esse Christi Since therefore Christ himself affirms it says of Bread This is my body who dares from thenceforth doubt it himself also confirming and saying This is my bloud who I say is there can doubt and say it is not his bloud In Cana of Galilee he did heretofore by his onely will change water into wine which approaches to bloud and will he become not worthy to be beleeved that he has changed wine into bloud Do not therefore consider it as bare bread and bare wine for according to the words of our Lord himself it is the body and bloud of Christ for although sense do suggest this unto thee yet let faith confirm thee that thou do do not judge of the thing by thy taste but rather hold by faith for most certain so that there be no place for doubt that what is given thee is body and bloud Knowing this and holding for most certrin that this Bread which is seen is not Bread although the taste judge it to be so but the Body of Christ and the Wine which is seen by us although to the sense of taste it seem Wine yet is not Wine but the bloud of Christ S. Aug. Ep. 162. Tolerat ipse Dominus Judam Diabolum sunem venditorem suum sinit accipere inter innocentes discipulos quod fideles noverunt pretium nostrum And in Psal 33. con 1. Ferebatur in manibus suis Hoc vero fratres quomodo posset fieri in homine quis intelligat Quis enim portatur manibus suis manibus aliorum potest portari homo manibus suis nemo portatur Quomodo intelligatur in ipso David secundum literam non invenimus in Christo autem invenimus ferebatur enim Christus in manibus suis quando commendamus ipsum corpus suum ait hoc est corpus meum Our Lord himself endures Judas a Devil a Thief who sold him he suffers him to receive amongst his innocent Disciples that which the faithful know to be our price Again upon these words of Psal 33. And he was carried in his own hands But this brethren how it may be verified in man who can understand for who is carried in his own hands in the hands of another a man may be carried no man is carried in his own How this may literally be understood of David we do not find of Christ we do for Christ was carried in his own hand● when recommending his own very body he said This is my body S. Chrys in Matth. 26. Hom. 83. Credamus itaque ubique Deo nec repugnemus ei etiamsi sensui cogitationi nostrae absurdum esse videatur quod dicit superet sensum rationem nostram sermo ipsius quod in omnibus praecipue in mysteriis facia●us non illa quae ante nos jacent solummodo aspicientes sed verba quoque ejus tenentes nam verbis ejus defraudari

such a peece of ground contained so many Acres your heart could not chuse but think it true what ever opposition the strength of your wit might make against it So that Mr White had reason to say he that refuses to beleeve the Church if his thoughts be thoroughly sifted will find in them a proud preference of his own private fancie before the wisdom of the Christian world Nevertheless to comply with the wayward humours of her children I beleeve she will exact no more in things of this nature then a quiet submission which your self cannot but see absolutely necessary for government and a not opposition without evidence leaving you the freedome of your inward thoughts to assent no farther then you see reason which yet if you be learned you may have by looking into the reason her self goes upon if you be unlearned you have no reason for any principle that governs the most important of your actions of comparable weight to her authority nay perhaps even to dissent if a case contrivable onely as I conceive by a wild roving fancie should be put actually to have been Viz. That evidence be producible against her so it be proposed with the moderation and submission necessary to the quiet and peace of all governments since I hope this Explication of these points will rectifie the mistakes interwoven through your solid Discourses in these Paragraphs I shall without a more particular examination pass on to the next Section SECT II. Authority of Fathers Transubstantiation ¶ 1. LEt us come to Particulars Transubstantiation there cannot be a more absurd Tenet imagined that could be fuller of Contradictions as plain as any contradiction in the world that the Sun should shine and not shine at the same time that Christ should begin to be and not to be at the same time broken and yet not broken at the same time in one place and yet in hundred thousands so many that you your selves are fain to look off and confess you are not able to solve yet for this what ground have you the Word of God No your own Authors confess you have no more cause to understand Hoc est corpus meum literally then those the Lamb is the Passeover Christ is a door a rock a way ¶ 1. Which opposes the point of Transubstantiation but so gently that the difficulties which you would have impossible to Omnipotency are almost as familiar and ordinary events as any we converse with But for the first That Christ should begin to be and not to be how do you verifie either part or infer from our doctrine there is a time when Christ is not Which is necessary to the truth of your Proposition T is true that this half hour he is not upon the Altar the next he is but sure it could not escape you that not to be upon the Altar and not to be are two very different things Now I am sure you do not wonder to see a Wart or Pimple to grow and perish which nevertheless while they live have no distinct being from the being of the man they grow upon that is are that man and yet cease to be without causing the man to do so And for those that follow that Christ is broken and not broken in one place and in ten thousand pray consider that the multiplicity of forms our Saviour vouchsafes to put his sacred Body under is to his body as quantity or extension to substance A man is but one thing and no more his hands his feet and whatever else go to the making up of man being not several things but entring all into the unity of this truly one man and this man by one of his feet is in one place by another not in that but another place Cut his hair or nail he is truly divided that is according to that part which is truly he and truly remains one Now raise your thoughts and consider how very little more faith this great mystery requires of you no more then that you will permit the Author of nature to do that by the multitude of forms with which he is pleased to cloth his body which nature does every day by means of quantity and see whether it be not very unjust to say no more to deny that to omnipotence which the ordinary course of causes does so perpetually bring forth that it never concerns your wonder and seldom your notice You will find some disparity in these similitudes and so you must for nullum simile est idem but if I mistake not you will find the very knot of the difficulty the same in both though the manner of tying be different and however it be a little reverence and submission to that power which extends to all things should easily prevail with us to beleeve he is able to do more then we to comprehend For the rest in what you say we confess viz. innumerable contradictions unsolvable and which we are fain to look off from certainly you must either mistake our Authors or they themselves none that understood what he said ever granting a true contradiction in this mystery neither do I beleeve they meant any more then that the depth of it is not to be fathom'd by the shortness of our understanding a conceit even to a moderate sense of that vast Abyss of power as well as wisdom and goodness so far from unreasonable that I know not how the contrary can be excused from impious And for what you make our Authors say that we have no more cause to understand the words of Consecration literally then other expressions acknowledged to be metaphorical those who truly say so if there be any such which truly I much doubt are then pitiful Authors none even among those that are far from the desert of being Authors being ignorant That Tradition is the best Interpreter of Scripture and that it teaches us to follow the letter in one place and not in another ¶ 2. Have you derived this Interpretation all along from the Apostles No your Scotus and Bellarmine confesse that Ante concilium Lateranse transubstantiatio non fui dogma fidei And as plain it is the first Ages of the Church though they highly reverenced the Eucharist and possibly by some hyperbolical expressions gave way to your Error yet were cleerly against you Irenaeus l. 4. c. 34. Panis terrenus accepta vocatione à verbo Dei non amplius est communis panis yet bread still sed efficitur eucharistica quae constat ex duabus terrena therefore it is bread still celesti Tertullian l. 4. contra Man Acceptum panem distribuentem discipulis suis corpus suum illum fecit how hoc est corpus meum dicendo id est figura corporis mei Basilius in Liturg. Greg. Nazianz in orat de pas both call the Bread and Wine antitypa corporis Christi Ambros de Sacram. l. 4. c. 5. haec oblatio est figura corporis sanguinis domini August contr