Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	aaron_n	altar_n	eat_v	22	3	6.6167	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20303	A sparing restraint, of many lauishe vntruthes, which M. Doctor Harding do the chalenge, in the first article of my Lorde of Sarisburies replie. By Edward Dering student in Diuinitie. With an answere vnto that long, and vncourteous epistle, entituled to M. Juel, and set before M. Hardings Reioinder	Dering, Edward, 1540?-1576.	1568 (1568)	STC 6725; ESTC S108150	240,683	364

other place whatsoeuer is set before you eate it and aske no question for conscience sake These sayings cannot stande with Maister Hardings religion about such questions how the word of God might agrée with it selfe Those busye heades might haue ben better occupied then in mouing such doubtes as a Christian heart adhorreth to remember But if they had ben so occupyed in Gods most holy euangelies as they were in Peter Lumberdes fancies they woulde soone haue turned ouer these winde shaken opinions Now while Maister Hardings friendes shal muse how these sayinges may agrée I will shewe thée godly reader how the Eucharist hath no vse except it be receiued Consecrate while they will crosse round about the bread breath ouer it at their pleasure looke demurely as they can intend what they list except the breade be receiued no maner conueyaunce can bring Christes presence Somewhat for proufe of this maye appeare by the vsage of the pascall Lambe and of Manna Of the lambe nothing might be reserued til the morning what did remaine should be burnt with fire Therfore we may coniecture it should not be lawfull to reserue the sacrament So likewise of Manna nothing might be reserued till morning if ought were had it was turned into wormes and stanke These being both figures of our sacrament the coniecture is not euill to thinke lykewise the Eucharist might not be reserued then the case were plaine it had no vertue but being receiued Howe be it I wyll not force any suche comparisons God doth lighten whom it pleaseth him The scriptures doe other where testifie plentifullye this that we teache First the Eucharist is to vs as the peace offerings among the Iewes which was a sacrifice or thanks giuing offered for peace or prosperitie and as they that made any such offering must doe it before the doore of the Tabernacle of the congregation c so Aarons sonnes sprinckled the bloude about the aultar otherwise it had bene no peace offering So we in the Eucharist must come to the Congregation gyue thankes and prayses vnto God preache out the death of hys sonne Christ and eate and drink of that heauenly mysteries or els it is not the Eucharist And the church naming this sacrament Eucharistia hath well declared that without open thankes-geuing there is no suche sacrament But who can doubt any whyt of thys matter that readeth the woordes of our sauiour Christ reported by S. Iohn or the other Euangelists and S. Paule Labour for the meate sayth Christ that the sonne of man shall giue vnto you He sayth not for the meate which is hanged vp in the Pixe And the people make their aunswere Lord giue vs euermore of this bread Againe Christ sayth The breade which I will giue is my flesh which I will giue for the life of the world Ther is then no benefite where this bread is not giuen and in this chapter it is often repeated that we must eate this flesh or els we haue no lyfe in vs. Yet in all this place nor in any place of scripture any one word is found y ● commendeth either mencioneth this sacramēt without the vse of it So if we wil apply this .6 chap. of Iohn to the sacrament as M. Harding in anye wyse will doe we sée how there is no grace no vertue in it if it be not vsed Concerning the woordes of this sacrament reported by the other Euangelistes and by saint Paule they are very plain Take and eate thys is my bodye saye they and of the Cup Drinke ye all of this thys is my bloude c. But by M. Hardings doctrine the holye ghost might haue spoken in this sorte Looke all vpon this and worship it this is my body And of the cup Drinke none of you of this yet it is my bloud Such is the sacriledge of that wicked masse in doing to vndoe that our Sauiour hath saide But here I cannot a little wonder at them In their owne inuentions they haue placed in their Masse these words accipite manducate and some thinke they are very requisite to transsubstanciation yet when they vtter them they meane nothing lesse than that any other but them selues should take part They prepare but a litle cake and a draught of wyne to make sporte with They intende not to communicate with other yet they saye alway take and eate A lye is very euill in any maner doing but in the seruice of God it is very detestable God when he will turne their hartes Here we se concerning this sacrament Christ commaunded nothing but that we shoulde in a holy company eate and drinke in remembraunc● of his death and passion But how turneth the Pope our sauiours commaundement He careth neither for eating nor drinking but when he goeth forth he setteth vp his sacrament vpon a white horse backe and men of eche syde with tapers and litle belles and so teacheth the horse that he will go to the aultare and there knéele vpon his knées till his Maisters god be taken downe Thus will the Pope teach horses to worship God euen as somtyme the Leuites woulde cary the Arke in a newe carte when they brought it out of the house of Aminadab For neyther haue we any one word to cary about the sacrament neyther had they of the carte And this is a greate misery that hauing no warrant for our Marchandise our candels our sensors our vestiments our oyle boxes our corporasse our por●uisse and sixe hundred thousandes suche other yet we make no account of them as though they pleased God If any thing séeme somewhat doubtfull then we turne vs to Doctors to councels to decrees to scholemen and to the holy closet of the Popes owne brest as thoughe Gods worde were not our wisedome and our vnderstanding in the sight of all people But God be thanked for his owne ordinaunces and lawes that are so righteous Now to the next marke that Maister Harding coulde neuer shoote at and this marke hath a great many péeces and such as is not easly discerned which is the greatest so I knowe not certainelye wher at to measure The first péece is this there is no difference betwixt the Priest and the people in the mystery of the sacrifice But what meaneth Maister Harding to finde the marke him selfe and then refuse to shoote at it Would he haue vs thinke this were Maister Iuels marke He saith no such thing Sure M. Harding hath verye straunge artillery His bow is made of slaunders and it will shoote nothing else but lies He can get nothing with cunning therfore he would saue him selfe by facing This stode them in good stede in the disputations at Oxford wher their friends wer moderators but in a booke that is written to all men this shift is shameles Let vs sée what saith M. Iuell of this marke Not one word Why doth Maister Harding reporte it He is disposed to lye But whervpon doth he gather it Forsoth out of Bernard

go I think to no mortall man to be more strengthned The B. of Saris. It pleaseth M. Hard. to alledge the one end and conceale the other Harding The .76 vntruthe The .10 diuis I conceale not the other Dering If M. Harding doe alleage bothe these ends of the Sacraments that is To ioyne vs vnto God to ioyne vs one with an other then let this be vntrue if he do not then for my pore skil me thinketh he concealeth it The B. of Saris. M. Harding saith the Communion signifieth not the Communicating of many together Harding The .77 vntruthe I say not so Dering Héere M. Harding and M. Stapleton do agrée so iumpe in one vntruthe that it appeareth euidently their religion is either very vniforme or at least they haue bene both instructed in one schole Thus saith M. Harding The Cōmunion is not so called bicause many or as M. Iuel teacheth the whole congregatiō receiued together in one place These words M. Iuel reporteth thus He saith the Cōmunion is not so called of the Communicating of many together This is vntrue saith M. Har. I say not so this is vntruth saith M. Sta. he saith not so I require héere of thée good Christian Reader to viewe the woords well and finde out any fault if thou canst Surely I thinke thou canst finde none like as sure it is M. Iuel did thinke of none But these two pair of Egles eyes what haue they espied Forsothe wher M. Harding saith it is not called the Communion of Communicating togither in one place M. Iuel thus reporteth it it is not called the Communion of Communicating togither and leaueth quite out in one place which maketh all the matter this distinction of Communicating together and Communicating together in one place bicause it is somewhat straunge these men should haue done well to haue proued it by some Doctor Sure M. Harding if he may goe for a Doctor he teacheth vs plainely in an other place that to Communicate together is to Communicate in one place For thus he writeth but that they should Communicate together that is to say in one place that we deny By this Doctor it appeareth that together and in one place is all one and then this can be no vntruth The B. of Saris. How be it in plaine speche it is not the receiuing of the Sacrament that worketh our ioyning with God Harding The .78 vntruthe The worthy receiuing worketh this effect Dering Doth it so Are we not ioyned to God before we eate the Sacrament S. Paule saith Elegit nos in ipso He hath chosen vs in Christ before the foundations of the worlde were laid muche more are we his before we receiue the sacrament Concerning sacraments the same Apostle sayth of Abraham Signum accepit circumcisionis c. After he receiued the signe of Circumcision as the seale of the righteousnesse of y e faith which he had when he was vncircumcised And shall we be taught now that they be no more seales and witnesses but causes of our iustification God kéepe vs from suche spiders that gather poison of so swéete floures And that thou maist take the more héede of this mannes doctrine I must first tell thee that for proofe of it he bringeth not one worde of Scripture but pretendeth the aucthority of Chrysostome and Cyril I would answere the aucthoritie for suche Doctors saue that the labor were long and not necessary For I will declare out of the Scripture that the doctrine is hereticall and thereby thou shalt be satisfied and maist further imagine that these holy Fathers names are too muche abused In this vntruthe of M. Hardings he teacheth two points of Doctrine the one that by and thorow the worthy receiuing of the Sacrament we be ioyned vnto God the other that the Sacraments are not only seales and pledges but also they containe grace Now let vs sée how these two Articles agrée with the worde of God And first whither the receiuing of the Sacrament do ioyne vs vnto God and as M Harding saith putteth also into vs life immortall Our Sauior Christ in the Gospell after S. Iohn doth often tel his Disciples how they are made one with God yet in that holy Gospel as in all other scriptures there is not one worde that telleth vs we be made one with him by receiuing the Sacrament But contrarily by plaine words we be taught what vertue this Sacrament hath that it is onely a signe of that grace which we haue receiued as shall appeare héereafter In the sixthe chapter of Iohn where Christ reproueth the fleshly hearers of his worde and calleth them to a true beliefe in him the Iewes make this answere What signe shewest thou then that we may sée it Our Fathers did eat Manna c. Héere is first shewed what the Iewes thought of Manna not that by it they were ioyned to God or receiued grace but that it was a signe a token and a pledge of their frée election how they were a peculiar people vnto God This Manna being a figure of this Sacrament of the body and bloud of Christ now lest vnto the Churche Christ maketh this aunswere I am the bread of life he that commeth to me shall not hunger and he that beleueth in me shall not thirst for euer By this we learne that to beleue in Christ is to haue euerlasting life and as Manna was a signe to the Israelites so the Communion of the body and blood of Christ is a signe to vs that this promisse shall be made sure It is written in the Prophet and all thy children shall be taught of the Lord of this saying our sauior Christ teacheth vs how we be ioyned vnto him and sayth No man can come to me except the father which sent me draw him And to this ende it is written by the Prophet Ieremie After those dayes sayeth the Lord I will put my law in their inward parts and write it in their hearts and I will be their God and they shalbe my people Of this we learne that if we come vnto Christ the Father must draw vs if we be his people he must be our inward teacher if we be vnited vnto him he must first come and dwell in our hearts whereby it is plaine that we must be first engrafted in Christ before we can worthely receiue his holy Sacramentes Furthermore it foloweth in S. Iohn he that eateth my fleshe and drinketh my bloud dwelleth in me and I in him Therefore we must dwell in him and he in vs or we can not eate his body and drink his bloud And the wicked which dwel not in him can not receiue him Again where our Sauior Christ doeth teache very largely how we be ioyned vnto him and become one with him euen as his Father and he is one he sheweth that this societie doeth come vpon vs of his Fathers frée mercy apprehended by Faithe of his woorde And for