Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	bread_n	true_a	wine_n	11,224	5	7.9379	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

them againe some drop should go downe his throte and so he should breake his fast But I will let passe these high points disputed in their Canon law and greatest doctors and of this that is sayd I desire the christian reader to iudge whether these wordes are vntrue that a priest may saye two or thrée Masses in one day The. B. of Saris. Concerning consecration he doth great wrong to charge vs with the breach of it before hee him selfe and other of his side are better resolued wherein consecration standeth For Scotus and Innocentius the .3 say that this word benedixit worketh consecration Harding The .56 vntruth VVe are resolued herein The .57 vntruth Scotus and Innocentius say it not Dering Maister Harding to make his vntruthes very common vseth such Logick as is very rare Where the antecedent argument do hang togither he maketh them both vntrue Wel may this doing haue credite among the simple but when the learned doe sée it they do easily say that these vntruthes haue more consideration of number than regarde of good matter and substance But let vs take them as they be the folly of the vntruthmaker shall the more appeare We are sayth maister Harding fully resolued herein that is wherein consecration standeth It is pitie that his worde hath not the Popes priuiledge that it might not erre He neuer wanteth audacitie to denie at aduentures whatsoeuer mislyketh him He sayth in consecration we are all agréed but Marcilius one of his owne doctors saith it is not so Whether of these say true it shal appeare hereafter We agrée sayth maister Harding that consecration of the bread and wine is wrought by these wordes hoc est corpus meū this is my body and hic est sanguis meus this is my bloud And of this iudgement is their Pope holye patriarche Saint Peter Lumbarde yet the whole counsell of of Florence say consecration is wrought with all the wordes togither as they lye The chapter of Coleine say these words are not sufficient without the Canon of the Masse Saint Augustine sayth it is wrought with the word of fayth which we preach Saint Ambrose saith these wordes accipite comedite take and eate are part of consecration So haue these men the councell of Florence the chapter of Coleine Saint Augustine and Saint Ambrose against them Now let vs sée how they agrée among themselues Scotus sayth in finall resolution Dico breuiter ꝙ non est nobis traditum certitudinaliter an ad formam cōsecra●ionis sanguinis partineant aliqua verba post illud sanguis meus vel an aliquot illorū sequentiū vlque illuc hoc facite ▪ c. Ideo periculosum est hoc asserere de quo sufficiens authoritas non habetur I say briefly that we haue no assurance at all whether any other wordes appertaine vnto consecration of the bloud after this is once said this is the cup of my bodie or whether the residue wordes following be part of consecration or no vntill it is sayd take and drinke c. Therefore it is daungerous 〈◊〉 affirme anye thing where you haue no sufficient authoritie And it followeth in Scotus and by this it is manifest they speake vndoscretly which say it is necessary to know in euery sacrament what are the precise and very words of consecration He saith further Let no man say I will vse these precise wordes simplicitie is much surer And vpon this he remoueth a doubt that if the priest should say this is my body and say nothing of that which gooth before we ought not to worship it but on this condicion if it be consecrate And these are Scotus verye wordes iudge now whether he agrée with Peter Lumbarde or whether he be resolued what to say or whether Maister Harding be not past shame that so boldely writeth of all the men that euer wrote maister Iuel might worst haue alleaged Scotus And that all Catholike be fully resolued in this For a larger proufe let vs yet examine it a little further Gabriel Biel expounding the Canon of the Masse ouer these wordes benedixit fregit he writeth ouer benedixit consecrando ouer fregit non panem sed panis speciem so by Biels opinion Christ did consecrate with benedixit he blessed Ludulp de Saxonia and Ihnocentius 3. agréeth with Gabriel Biel. Thomas and Bonauentura say that Christ spake these words twise hoc est corpus meum and so consecrated by them when he pronounced them first secretly Then thus farre M. Hardings doctors doe not well agrée Alexander de ales knoweth not well what to say he sayth in one place Christus dixit bis Christ spake the wordes of consecration twise Afterward he sayth consecrauit nos quo modo nescimus he did consecrate we know not howe Lastly he sayth virtus erat in manibus there was a secrete power in his handes This Doctor is much like Scotus he knoweth not what to say Marciliꝰ saith how Christ did cōsecrate doctores diuersimode dicunt doctors are of diuers minds Some sayd he consecrated without pronouncing any wordes Thus euery man speaking his fansie not guided by the worde of God they walke in darknesse and can not tell whither they go But Maister Harding will say though they can not agrée how Christ did consecrate yet they are fully agréed how themselues doe consecrate This as is before aleaged out of Scotus is not true But before I shew their diners opinions I would demaund of some of maister Hardings friendes howe a good conscience may be satisfied concerning this matter How Christ did consecrate as appeareth they do not agrée and so much maister Harding graunteth and vpon this Scotus sayth Intendebant narrare rem gestam non tradere formam consecrationis The Euangelists intended to set forth the storie not to leaue vnto vs any forme of consecration And Marcilius sayth nullus Euangelistarum nèc etiàm Apostolus videtur hanc formam vidisse None of the Euangelists neyther yet the Apostles séeme to haue gyuen our forme of consecration Here I make this reason The Scriptures beare witnesse of Christ and how his body was made but the scriptures beare no witnesse of consecration therefore by their consecration his body is not made Againe consecration being of such force that they themselues confesse their host should no time be worshipped but with condicion if it be wel consecrate and yet this consecration is not taught vs by the scriptures howe is the saying of our sauiour Christ true that the holy ghost should teach vs all truth or how hath Saint Luke fulfilled his promise that sayd he would write of all things euen from poynt to poynt Againe where maister Harding sayth and commonly his other doctors holde that Christ did consecrate by these wordes this is my body if they wil stand to that for ought y t I sée they ouerthrow their owne Masse Christ did breake y e breade

right vse of the sacraments then haue they nothing in them but Gods owne ordinance For we maye not intermeddle our own constitutions w t Gods cōmaundement as the prophet doth likewise witnesse of the sacrifice For if we doo follow our owne wayes he that killeth a bullocke is as if he slew a man he that sacrificeth a shéepe as if he cut a dogs necke he that offreth an oblation as if he offred swynes bloode he that remembreth incense as if he dyd blesse an Idoll so much doth God hate to haue our deuises ioyned with his wisedome And who knoweth not how the sōnes of Aaron for offring strange fyre were miraculously consumed from heauen Se nowe whether the Romish sacramentes are not in like sort defiled I speake not of the huge multitude which they haue made on their own head The two sacraments of the bodye of Christ and of Baptisme howe doe they vse them As Christ dyd Woulde God they did so they woulde returne with the lost sonne into the lap of the heauenly father How then do they vse them The sacraments them selues they haue prophaned with giuing them to vnméete creatures the cōmunion bread vnto dead men Baptisme vnto Bels and Ships and restraine them from fyt persons as the sacrament of Christes bloode from the Laytie The maner of Christes institution they haue all togither peruerted For where as Mathevv Marke Luke Paule doe witnesse that Christ onelye tooke blessed brake and deliuered they like not thys simplicitye they haue inuented new guises Concerning his apparell first he putteth on much masking attire as if he should go somewhether a mumming not as though he should go to serue God His body sometyme must bende forwarde sometyme be vpright sometyme turne rounde about sometyme but the halfe turne sometyme bende ouer the aultare sometyme not touch it His handes sometyme hée layeth downe sometyme hée lifteth them vp sometyme he ioyneth them flat togither sometyme one finger with an other somtyme he rubbeth his hole handes beyond the chalice least any crummes should stick on them somtime he rubbeth but his fingers some tyme he toucheth the bread sometyme the aultare his eyes sometyme hée lifteth vppe somtyme he casteth them downe somtyme he must looke very demurely sometyme after the common manner sometyme he must crosse his face sometyme bende downe his heade his armes sometyme he must holde them vp a crosse sometyme with his handes togither he must pray sometyme for himselfe sometyme for his friendes sometyme for his parishoners sometyme for all men sometyme for no mothen are present his wordes sometyme a lowde somtyme secret Sometime the Clarke alone must aunswere sometyme the Quire He speaketh sometime at libertie sometime certaine woordes with one breath Sometimes he kisseth the aultar on the right hand somtime in the middest But with the Cake and the Chalice especiallye he hath most straunge diuises His Chalice must sometime stand still in the middest of the aultar sometime it is a little lifted vp sometime it is couered with the patin sometime with a clout sometime he maketh three crosses on the Cup and Cake togither sometime seuerally on eche of them Sometime he holdeth the Chalice aright sometime with his sore fingers and thumbes fast ioyned togither Sometime he maketh .v. crosses togither one quite beyond the Chalice an other before it on ●che side an other and the fift on the bottome Sometime he crosseth it thrise within where the wine is Sometime the Deacon holdes the couer in his hand and stretcheth his arme out as farre as he can and vpon payne of presumption the Priest may not touch it till it be giuen him Sometime the Priest taketh it doth kisse it Somtime he toucheth his eyes somtime he crosseth his heade with it somtyme he laieth it downe Likewise the Cake somtime is on the Chalice somtime before it somtime he crosseth it sometime he lifteth it somtime he taketh two péeces of it and holdeth them in his left hande and the third in his right hande Sometimes he taketh one péece of it and dippes it in the Chalice sometime hee taketh an other péece and maketh a crosse before his mouth and when his pastime is done sometime he hangeth it vp in a boxe All these such other toyes they teach in the canon of their Masse and what christian hart woulde not bléede to sée Gods mysteries so impurely handled yet reade the booke thou shalt sée moe Monsters then these There are woordes which thou must not speake but first the one half thē make a crosse after speake out the rest If the worde be of moe then two syllables yet thou art taught how to vtter it in benedixit thou must first say be then a crosse after that nedixit in calicem first ca then after a crosse licem in immaculatam first immacu then a crosse then latam Diuers such wordes they doo crossecut what shall we say to it but as S. Paul saith Cauete canes cauete concisionem cauete malos operarios Beware of dogs beware of cutting beware of euill labourers I passe ouer for breuity diuers moe contrarieties betwene our sauiour Christes institution and their doing The godly and faithfull man shall sone perceiue them And thus much of the eucharist Concerning baptisme Iohn dyd baptise in Iordan Philip by the way side no coniurings or incantacions before vsed and our sauiour saith ite in vniuersum mundum c. Goo in to the whole world and baptise them in the name of the father and of the sonne and of the holy ghost But thys plaine doing of our Sauiour Christ doth not like their satanized imaginations They must haue salt oyle creame spittle breathing sensing crossings candle droppings hallowings of the Funt putting their hands in the water the Infant must holde the taper and then he that worst maye doth holde the candell and such other iuglings they haue that I can not rehearse Which doings being compared with the institution of the Lord God they shall appeare nothing else but an apish mocking of his eternall wisdome Which being duelye considered their church of Rome shalbe knowen for a dungeon of Iniquity or as Maister Harding tearmed hir a sincke of Sodome and a forge of the Deuils mysteries We contemne therfore these vyle reproches against the B. of Sarisbury Luther Zuinglius Galuin Peter Martir Beza and such other and pray vnto the liuing Lord if it be his good will and pleasure to mollifye the hartes of our enimyes Harding ¶ Now I come vnto your other point wherwith as with a most haynous crime you charge me which is my departing from your Cospel as you say This you obiect bitterly vnto me not onelye in your Aunswere to my Preface but also in very many places of your Replie and specially in your Conclusion ctc. Dering You gesse very oft at Maister Iuells meaning yet hitherto to haue you not once gessed charitablye But the God of loue

certaine olde Fathers force it muche which words folow immediatly Reade his Replie Then what shame is it to ascribe that to M. Iuel for an vntruthe which him selfe did neuer speake nor meane Belike these vntruthes goe slowly forward when M. Harding is enforced to chalenge that which was neuer sayd The B. of Saris. Neither Christ nor any of his Disciples euer gaue commaundement of it neither was it at any time vniuersally receiued Harding The .92 vntruthe Christ commaunded it The .93 vntruthe It hath bene vniuersally receiued Dering Note good reader this hasty quoting of vntruthes and the slender profe and thou shalt soone espie that M. Harding hath more desire of his number than regarde of any substaunce Héere are two vntruthes in a line The first Christ saith he commaunded that water should be mingled with the wine This bolde asseueration concerning Christes doing doth ask a sure proofe For bothe we were vnthankful if we would not folow his doing and the daunger were great in leauing his example But in all the Euangelists it is plaine that our Sauior Christ commaunded no such thing Then how doeth M. Harding proue this Forsoth saithe he Cyprian and the sixth generall councell séeme to say it came from the Apostles But bicause this is but a gesse and little worth he alleageth Clement who saithe plainely Christ did it and this beginneth to describe his ministration of the cup. Likewise mingling the cup of wine and water and Consecrating it he gaue it vnto them c. Now if this Clement be of good aucthoritie the matter is cleare But M. Iuel hath already shewed that his authoritie is no more worthe than Abdias Hippolytus Amphilochius and his other felowes and héere himself doth quite confound himself in that otherwise then all the Euangelists and S. Paule doe he describeth a new fashion of the Lords supper S. Paule saithe he that preacheth any other Gospel than this let him be accursed This of Clements is an other Gospel thā Paule preached and therefore in this great light of the true Gospel that now shineth accursed be he that will folowe all Clements doctrine Sith therfore this is the proofe of this vntruthe Clement saith it this shalbe our aunswere for the discharge of it Master Iuel saith nay a man of more learning better religion godlier life and greater credite than euer y e bastard Clement was The second vntruth héere noted is that it hath bene generally receiued to poure water in the wine Yet Scotus saith it is not necessary as M. Iuel hath shewed And likewise so saith Thomas certain other Also Mary coūter●et Pope Alexander in his first Decretall Epistle saith it must be done bicause bothe came out of Christes side But let these doctors go This I graūt that Iustinus Martyr Iraeneus and Cyprian who aboue other in this are most earnest do all séeme to enforce it but bicause the scripture hathe not expressed it we must beware how we make it necessary and for that occasion though in the Latine church it be very auncient yet in our Church we doe not vse it But for this vntruth where M. Harding saithe it hathe bene generally receiued that is more rashly affirmed than sufficiently proued Scotus saythe that in his time the Gréekes vsed it not long before him the people of Armenia vsed it not as appeareth in this sixth generall councell alleaged by M. Harding and by sundry other recordes and further many yeares before that time Chrysostome said of those words of our sauior Christ I will drinke no more of the fruit of the vine c. that he would with those words take away the pernitious heresie of suche as vsed water in the mysteries Yet saith M. Harding it hath bene generally receiued With as good a ●orage and as muche truthe as Pope Eugenius saith the same but he must pardon vs he may not score vp vntruthes vpon his owne credite we wil neither beleue the Pope nor him neither except they bring their proofes And thus muche of this vntruthe The B. of Saris. M. Harding saith this mixture is necessary to the sacrament Harding The .94 vntruthe I say not it is necessary Dering Euen now he said it was commaunded by Christ nowe he saith it is not necessary Marke well his sayings and lay them together and thou shalt easily consider of these vntruthes if we likewise thought Christes commaundement not necessary to be obserued when he saith accipite edite We might aforde M. Harding his priuate Masse The B. of Saris. Scotus saith it is not necessary Harding The .95 vntruthe Scotus saith not so Dering Wel said yet Anaxagoras snow is not white Scotus hath the very words sée the place in 4. sent dist 11. q. 6. Now cōcerning this mingling of wine water bicause so many vntruthes are made about it it shall not be amisse to speake somwhat of it First as touching these mē thēselues how they are affected we may partly gather by these vntruthes in the .94 vntruth M. Iuel saith that M. Harding maketh this mixture necessary It is not so saith M. Harding I say not it is necessary In this vntruth M. Iuel saith y t Scotus maketh this mixture not necessary It is not so saith M. Hard he maketh it necessary By this it is plaine y t Scotus M. Harding do not agrée But it may be that these hasty vntruthes want some cōsideration Let that aduauntage goe and let vs consider the thing We haue no expresse commaundement for it That Christe gaue only wine it may wel appeare by that is written I wil drink no more of this fruit of the vine c. for the vsage of it if it were left frée it might be had but when they made it a matter of such waight it was necessary to stop y e great outrage But let vs sée how they proue that this mixture shold be made of wine and water Quia vtrumque ex Christi latere profluxisse dicitur bicause bothe issued out of Christes side True it is water and bloud issued out of Christ side but this is a poore reason to mingle water and wine in this Sacrament when Christ did celebrate his supper before his precious side was pearced That which S. Iohn testifieth héere that water and bloud issued out of his side the same he writeth in his Epistle that Christ came with water and bloud Teaching vs héereby that Christ is the true satisfaction for our sinnes and the true water of regeneration to make vs cleane and without spot before his father For the forgiuenesse of our sinnes and the purifying of our soules were figured in the lawe by sacrifices and by washings In y e sacrifices the bloud did purge sinnes and was the attonement appointed to pacifie Goddes wrathe The washings were testimonies of the true cleanenesse of the minde and remedies to doe away the filthinesse of our fleshe Now least our faith