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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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37390	A Declaration of the principall pointes of Christian doctrine gathered out of diuerse catechismes and set forth by the English priests dwelling in Tournay Colledge.		1647 (1647)	Wing D742; ESTC R17718	151,131	593

Christ whereby we are obliged to professe him to be our Master and to serue him with all duty and obedience as seruants do their Masters and so we receiue a character which is as it were Christ his liuerie whereby we are knowne to belong to his familie By Confirmation we are made souldiers to fight in the cause of Christ and to follow him as souldiers do their Generall and so we are knowne for such as if it were by wearing his colours which is expressed by a distinct character from the former By Order those who are ordained are instituted officers to gouerne and vndergoe seuerall charges in Christ his familie who likewise are all distinguished by seuerall spirituall markes or characters which do alwayes remaine in the soule and cannot be blotted out 14. Why do not the other foure Sacraments conferre also characters Because by them a man is not designed for anie peculiar function in order to Christ his familie nor put into any permanent state but they are giuen only for some particular necessitie of our owne and are certaine meanes whereby to attaine vnto that perfection which we are obliged vnto by the dates or professions whereunto we do engage ourselues by the other three Sacraments As Pennance for reconciliation Eucharist for nouriture Extreme Vnction to take away the relickes of sinne thereby to strengthen vs against the last assaults of the Diuell and Matrimony to enable the married to beare the burden of wedlock 15. Why is it sacriledge to reiterate those Sacraments that conferre characters The reason of it is because by these Sacraments man maketh a gift of himselfe and his seruice to God according to the seuerall conditions of the states whereunto he is addicted by each Sacrament whereby he is no more at his owne disposing in that respect which as I saied before he doth in Baptisme as a seruant to a Master of a familie In Confirmation as a souldier to his Generall in an armie In Order as a married man to propagate his Church Now no man can giue any thing but that which is his owne and therefore he who hath once giuen himselfe to God anie of these wayes cannot giue himselfe againe to him the same way that is in respect of the same seruice for which he gaue himselfe before And so it is a sacriledge to reiterate these Sacraments for that were to release a gift by supposing himselfe still free of which he cannot be released by men but only by God for what is once giuen cannot be giuen againe but belongeth to him to whom it is giuen and not to the giuer 16. Wherefore are Godfathers also appointed in this Sacrament To the end that the confirmed may haue instructions how to weild his spirituall armes also to let him know that although he hath receiued the grace of the holy Ghost yet he must not be too confident in his owne forces but that he must humble himselfe and harken vnto the aduise and instruction of others who haue more experience then himselfe in Christian discipline 17. Which Sacrament is the next in order after Confirmation The holy Eucharist for nature teacheth vs that life cannot be long preserued in vs without nouriture through the want whereof we do by little and little loose our strength and at length perish LESSON XXVI Of the holy Eucharist 1. What is the holy Eucharist It is a Sacrament instituted by Iesus Christ vnder the outward formes of bread and wine wherein as vnder a veile are contained his true body and bloud put there by the words of consecration that so they may become a sacred food to nourish vs spiritually and to sanctify both the soules and bodies of them who shall worthily receiue them 2. What is the sensible signe in this Sacrament It is the bodie and bloud of Christ as they are presented to vs vnder the visible formes either of bread or wine 3. Where do we finde a promise of grace to this Sacrament In the sixth of S. Iohn where our Sauiour sayth that he who shall eate of this bread shall liue for euer and the bread which I shall giue you is my flesh for the life of the world Which places are commonly vnderstood by the Fathers to be meant of the blessed Sacrament And it was first put in execution by our Sauiour himselfe who gaue it to his Apostles at his last supper 4. Are we obliged to receiue this Sacrament Yes first by reason of the institution of it which as we sayed of the Sacrament of Confirmation doth oblige them for whom it was instituted to receiue it and it was instituted for all after a certaine age And secondly because we are in danger of spirituall death if we do not receiue this spirituall nourishment often for euery one that he may liue spiritually hath need to be nourished spiritually and therefore the Church doth command vs at least to receiue it once a yeare 5. Why was it instituted vnder the forme of bread and wine Because these foodes are most common and so most fit for that Sacrament which was instituted for all mankinde And also because bread and wine do signify the substance of all eating or drinking they being as it were the groundworke of all the rest and so they are most fit to expresse that this Sacrament worketh the like spirituall effects in the soule which meate and drinke worke materially in tho bodie 6. Doth there remaine after consecration bread in the hoste and wine in the chalice No for all the substance both of bread and wine are taken away to giue place to the substance of Christ his bodie and bloud which only remaine there vnited to the accidents of bread and wine 7. Doth the Priest by communicating vnder both formes receiue no more then he who receiueth the Sacrament vnder the forme of bread alone or of wine alone No for he who cōmunicateth vnder the forme of bread alone or of wine alone receiueth both the bodie and bloud of Christ because he receiueth his liuing bodie which from the instant of his most glorious resurrection can neuer more be separated from his bloud 8. How possibly can the true and naturall bodie of Christ be contained within so small a compasse as is a little piece of bread He who told vs that he was able to make a camell passe through a needles eye hath power also to do this and as he there tells vs though with men these thinges are impossible yet all thinges are possible with him whom we belieue in our Creed to be allmighty 9. Is Christs bodie and bloud vnder euery part of the hoste as well as vnder the whole Yes for as it is defined in the councell of Trent the least part of euery hoste and the least part of the consecrated wine doth containe all the flesh and bloud the bodie and the soule the humanitie and diuinitie of Iesus Christ And the reason of this is because Christ his bodie is brought into the visible

Masse and to these we ought to beare a particular respect and deuotion as being the most excellent of all others because they are the words of the vniuersall Church inspired by the holy Ghost and pronounced by the mouth of his Ministers LESSON XXXVI Of the Sacrifice of Masse 1. IS the Sacrifice of Masse selfe a meanes also to obtains God his helping grace Yes and in some sorte the most efficacious and most generall of all For by it we appease the wrath of God wonderfully and so draw his blessings vpon vs continually because in it doth consist the principall function of Religion by which we performe our chiefo dutie towards God 2. What is the Sacrifice of Masse It is the Christian sacrifice ordained by Iesus Christ to be offered vp to his Father to the worlds end in remembrance of that bloody sacrifice vpon the crosse where he by his owne sacred death offered vp himselfe a holocoust to God for the redemption of mankinde 3. Is the Sacrifice of Masse also it selfe a meanes whereby to pray Yes but it is such in a more eminent degree then all the rest for God is more honoured by it then by all our other actions and therefore as Saint Denis sayeth of Allmighty God that he is not goodnesse nor wisedome nor power nor beauty as we vse to call him because our conceptiōs are short of that which these perfections are in him so the honour which is giuen to God by other actions is so short of the honour which is giuen to him by the Sacrifice of Masse as that this sacrifice ought not to be reckoned as one of our other actions whereby we pray but it is to be placed in a ranke by it selfe aboue all the rest 4. What is a Sacrifice It is an outward action whereby we offer vp to allmighty God some creature by destroying or killing it protesting thereby both a supreme worthinesse in him as being Author of life and death to whom we should sacrifice euen our owne liues if it were profitable and necessary for his honour and also a readinesse in vs to doe so when he shall require it of vs. And the thing which is thus offered vp is called the host of the sacrifice 5. A sacrifice then is a kinde of worship due to God alone Yes and it is the greatest worship that we can exhibite to God both in respect of that perfection which we acknowledge in him which is the very Godhead it selfe for God signifieth as much as the Author of being to all thinges which is the very thing we acknowledge of him properly by the sacrifice as also in respect of that which we professe to be due to him which is our owne liues if he please to exact them of vs which is the greatest thing that we can giue in this world and therefore sacrificing was allwayes held the chiefest function in all religions 6. What is the host in the Sacrifice of Masse It is Christ Iesus himselfe whose body and blood are truly offered vp to his Father vnder the forme of bread and wine 7. How is this done It is done by the words instituted by Iesus Christ and pronounced by the Priest in his name in which words a diuine vertue is present to produce the effect they signifie 8. Why did Christ institute this Sacrifice To continue in the world the Sacrifice which he did offer for vs vpon the crosse to the end that he might render a perpetuall honour to his Father in sacrificing himselfe dayly to him and also that he might communicate to men the fruit of that Sacrifice by putting into their hands the victime it selfe which he offered to his Father 9. Is Christ then truly killed dayly in the Sacrifice of Masse No he is only killed mystically and not truly yet he is truly sacrificed because his true body and his true blood are really offered vp to God and not mystically only 10. How is he truly sacrificed if he be not truly killed Because his owne bodie and his owne blood being made by vertue of the consecration a true memoriall of his bloody death vpon the crosse they are by that outward action truly and really put into such a state as is fit to expresse that acknowledgement of Gods supreme power which sacrifices were instituted to signifie And therefore by the words of consecration Christ is truly and really sacrificed 11. Why did he institute this Sacrifice vnder the formes of bread and wine To signifie the separation of his bodie and blood which was caused by his bitter Passion 12. Who is he that offereth vp Christ to his Father in the Sacrifice of Masse Christ himselfe and also tho Priest but Christ principally and the Priest only secondarily or instrumentally for the Priest is only Christ his Minister 13. What vertue hath the Sacrifice of Masse It hath vertue to appease the wrath of God and to moue him to forgiue vs our sinnes which is as much as to say that it is propitiatorie sacrifice it hath also vertue to obtaine for vs from God his diuine grace and other spirituall benefits of what kinde soeuer they be 14. What is the Masse It is the Sacrifice with all the array and ceremonies appointed by the Church for the edifying and decent celebrating of the same 15. With what affection should we come to Masse With that affection for which sacrifices were instituted that is with a deuout acknowledgement of our duties towards God with an earnest desire to appease the wrath of God which we haue deserued by our sinnes and also with thankesgiuing to our blessed Sauiour that he hath vouchsafed to leaue vnto his Church his owne body and blood as a pledge of his loue to be offered vp to his Father by vs in testimonie of the foresayed acknowledgement and as a meanes to appease his deserued wrath 16. What is the best way to heare Masse If one haue capacity and commoditie he should attend to all such passages as the Priest speaketh out plaine for the rest he should haue his priuate deuotions which be so much the better if they be accommodated to the course of the Masse but if not no great matter as long as his deuotion doth recall it selfe by a particular attention at the chiefe mysteries of Masse which are the consecration published to the people by the eleuation and the consummation which is done when the Priest receiueth the body and blood of Iesus Christ 17. Must we haue the same disposition for hearing of Masse which is required to receiue worthily the Sacrament The same disposition is not absolutely necessary for no man who findeth himselfe in the state of mortall sinne can receiue the Sacrament vnlesse he go first to confession which is not necessarie for hearing of Masse yet it were to be wished that all did so because those who heare Masse with deuotiō although they do not receiue the Sacramēt really yet they receiue it spiritually Howsoeuer since that one principall