Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07192	Of the consecration of the bishops in the Church of England with their succession, iurisdiction, and other things incident to their calling: as also of the ordination of priests and deacons. Fiue bookes: wherein they are cleared from the slanders and odious imputations of Bellarmine, Sanders, Bristow, Harding, Allen, Stapleton, Parsons, Kellison, Eudemon, Becanus, and other romanists: and iustified to containe nothing contrary to the Scriptures, councels, Fathers, or approued examples of primitiue antiquitie. By Francis Mason, Batchelour of Diuinitie, and sometimes fellow of Merton Colledge in Oxeford.	Mason, Francis, 1566?-1621.	1613 (1613)	STC 17597; ESTC S114294	344,300	282

blood of Christ were vnder the formes of bread and wine or else you will come short of your sacrifice PHIL. That is plaine by the words of Christ This is my body This is my blood For he spake of those things which he had in his hands and hee calleth them his body blood but to outward appearance there was only bread and wine therefore seeing the words of our Sauiour must needs be true it followeth that the very body and blood of Christ were vnder the appearance of bread and wine ORTHOD. The words of our Sauiour are most true in that sense wherein he ment them But it was his will that they should be taken Sacramentally and not Substantially which will appeare if Scripture be expounded by Scripture and Sacraments by Sacraments To beginne with Circumcision the Lord said This is my Couenant which you shall keepe betweene me and you and thy seed after thee let euery man child be circumcised hoc est foedus meum this thing is my Couenant what thing that euery man child be circumcised therefore Circumcision is called the Couenant But is it the couenant properly it is impossible therefore it is improperly and figuratiuely for so God himselfe expounds it You shall circumcise the foreskin of your flesh and it shal be a signe of the Couenant betweene me and you Therefore Circumcision is called the Couenant because it is a signe of the Couenant But is it a bare and naked signe not so for the Apostle saith he receiued the signe of Circumcision as the seale of righteousnesse of the faith which he had when he was yet vncircumcised so circumcision was not onely a signe to signifie but also a seale to confirme vnto him the righteousnesse of faith that is the righteousnesse of Christ apprehended by faith and imputed to all that beleeue Neither was this seale onely promissory but also exhibitory deliuering vnto them Christ Iesus with all his blessings From Circumcision let vs come to the Passeouer You shall eat it in hast for it is the Lords Passeouer what shall they eat was it not a Lambe there a Lambe is the Lords Passeouer But why is it so called The Lord himselfe expoundeth it saying the blood shall be a token for you so the Lambe is called a Passeouer because it was a token that is a signe and a seale of the Lords passing ouer them From the ordinary Sacraments of the Old Testament let vs come to the extraordinary Saint Paul speaking of the Rocke saith and this Rocke was Christ which Saint Austine expoundeth truely and learnedly not in substance but in signification From the Sacraments of the Old Testament let vs come to the new In the 6. to the Romanes it is said wee are buried with him by baptisme into his death vpon which Saint Austine saith the Apostle saith not we signifie the buriall but he saith flatly wee are buried together with him so hee called the Sacrament of so great a thing no otherwise then by the name of the thing it selfe To which agreeth your owne Iesuite Baptizati vna cum Christo sepeliuntur idest Christi sepulturam representant That is those that are baptized are buried together with Christ that is they represent the buriall of Christ From Baptisme let vs come to the Lords Supper which consisteth of two courses the Bread representing his Body and the Wine representing his Blood the former may be expounded by the latter For Christ calleth This Cup The new Testament because it is a signe and seale of the new Testament Therefore when it is said this is my Body and this is my Blood the wordes must likewise bee taken figuratiuely and sacramentally as though it were said this Bread and this Wine is a signe and a seale of my Body and Blood Yea these very wordes this is my Body may bee expounded by the like wordes signifying the same thing the Bread that wee breake is it not the Communion of the Body of Christ which word Communion must of necessitie bee taken figuratiuely and sacramentally for a signe and seale of this Communion The Apostles were well acquainted with this figure and vsed it themselues before the institution of the Sacrament for they saide vnto Iesus where wilt thou that we prepare for thee to eate the Passeouer by Passeouer meaning the Paschall Lambe which was a signe and memoriall of the Passeouer Thus the whole course of Scripture proclaimeth that these words this is my body must not bee expounded Substantially but Sacramentally So the meaning is this is my body that is this Bread is a Signe Seale and Sacrament of my Body PHIL. When it is said hoc est Corpus meum this is my body the opinion of Catholickes is that the word this doth not demonstrate the Bread ORTHOD. Why then saith the Scripture Iesus tooke bread and when he had blessed he brake it and gaue it to them saying take eate this is my Body First hee tooke what tooke hee hee tooke Bread materiall Bread such as was vpon the Table After hee had taken hee blessed what did he blesse be blessed that which hee tooke but that was materiall Bread therefore hee blessed the materiall Bread After hee had blessed hee brake and gaue what did hee breake and giue the same which hee had blessed therefore as he blessed the materiall Bread so hee brake and gaue the materiall Bread when hee gaue he saide take and eate what should they take and eate but that which he gaue therefore seeing hee gaue materiall Bread hee commanded them likewise to take and to eate the materiall Bread When hee had saide take and eate hee added imediately this is my Body This what this this that hee had taken this that he had blessed this that hee had broken this that hee gaue them this that hee commanded them to take and eate This and nothing but this hee calleth his Body But this was materiall Bread as hath beene proued and therefore when he said this is my Body the Pronoune this did demonstrate the materiall Bread 2. PHIL. HE tooke bread blessed bread but after the blessing it was changed ORTHOD. As the Paschall Lambe was changed when of a common Lambe it was made a Type of the Lambe of God which taketh away the sinnes of the world or as the water of Baptisme is changed when of common water it is made a holy representation of the blood of Christ So the Bread and Wine are changed in the Lords Supper that is in vse not in substance for before they bee brought to the Lords Table they are common Bread and common Wine for the feeding of the body but when they are sanctified according to Christs institution then the God of heauen setteth another stampe vpon them and maketh them a Sacrament of the body and blood of Christ yet as the lambe still remained a lambe in substance as the water euen in

the action of Baptizing still remaineth water in substance so the Bread and Wine still retaine their former substance euen after the blessing For Christ did breake the Bread after he had blessed it yet still it was Bread as the Apostle witnesseth saying the Bread that we breake Yea the Communicants doe eate it after it is broken and still it is Bread euen in the mouthes of the Communicants For S. Paul saith Let a man examine himselfe and so let him eate of this Bread Neither is it called Bread because it was bread but because it is Bread not in name onely but in nature and properties For after Consecration it nourisheth the body as before it is subiect to fall vpon the ground to bee eaten of Mice to bee deuoured of Beastes to bee burned in the fire to bee turned to ashes and to suffer putrifaction which cannot be affirmed of the body of Christ because that holy one shall not see corruption so the wine after Consecration doth not onely nourish and comfort the heart but if the Priest drinke too much of it it will intoxicate his braine yea and if it bee kept too long it will bee turned to vinegar and putrifie All which things doe argue that the elements doe still retaine the true nature and substance of Bread and Wine and are not changed into the body and blood of Christ in corporall manner by vertue of the blessing But that wee may vnderstand this the better I pray you tell me what is meant by the blessing PHIL. THe blessing is the same with Consecration and was performed in these wordes this is my Body ORTHOD. The Scripture expounds blessing by thankesgiuing For Saint Matthew Saint Luke and Saint Paul say that when Christ had giuen thankes hee brake the bread Saint Marke saith that when he had blessed hee brake it So Matthew Marke Luke and Paul say that when Christ had giuen thankes he gaue the Cuppe and mention not the blessing of it Yet Saint Paul elsewhere calleth it the Cuppe of blessing Likewise whereas Saint Luke saith that Christ tooke the fiue loaues and the two fishes and looked vp to heauen and blessed them Saint Iohn saith that Iesus tooke the bread and gaue thankes whereby it is euident that the holy Ghost vseth the word blessing and thankesgiuing indifferently But withall we must obserue that vnder the word thankesgiuing is comprehended prayer As when the Apostle teacheth vs to receiue the creature with thankesgiuing he renders this reason because it is sanctified by the word of God and prayer Where it is plaine that thankesgiuing in the former place comprehendeth prayer and the word Prayer vsed in the latter place comprehendeth thankesgiuing as though the Apostle should haue said we on our part must receiue the creature with prayer and thankesgiuing because it is sanctified as on Gods part by his word and ordinance so on our part by prayer and thankesgiuing Secondly we must obserue that the creature may be sanctified to a double vse That is either corporall or spirituall and to both by prayer and thankesgiuing Thirdly that the sanctifying of a creature is in the Scripture called blessing as when it is said the Lord blessed the seuenth day and sanctified it Now our Lord Iesus intending to institute a Sacrament tooke the bread and gaue thankes not only for the bread but especially for the redemption of the Church and praied that these elements of Bread and Wine might be euerlastingly sanctified to Sacramentall vse thus the Bread and Wine were blessed And whereas you with Bellarmine and others say that this blessing was performed by these wordes this is my Body it cannot bee For the blessing was finished before those words were vttered Saint Marke saith that when he had blessed the Bread hee brake it by which it is euident that the blessing was accomplished before the bread was broken it is manifest that he brake it before he gaue it therefore the blessing was finished before the Bread was giuen But he gaue it saying take eate this is my body therefore the blessing was finished before he said this is my body Now how is it possible that he should blesse by those wordes seeing the blessing was fully ended before those words were begunne Wherefore Cardinall Caietan doth rightly call it benedictionem laudis non Consecrationis i. the blessing of praise and not of Consecration But if we should imagine that he blessed by saying this is my body would not this imagination inuert the order of the actions of Christ PHIL. THere are many Hysterologies in holy Scripture and therefore no maruell if there be one here Now the words and actions of Christ reduced to their naturall Methode are thus to be ordered Hee tooke the Bread and when he had blessed saying this is my body hee brake it and gaue it saying take and eate ORTHOD. Aquinas sayth that these wordes were vttered non consequenter sed concomitanter meaning that he blessed by these wordes this is my body yet so that the wordes were in pronouncing all the while that he brake and gaue the Bread But this vanisheth of it selfe because as hath beene proued out of the text the blessing was finished before the wordes were begunne Cardinall Bessarion ordereth them thus hee tooke the bread and when he had blessed saying take eate this is my body he brake it and gaue it But this may also be confuted by the same reason and moreouer it containeth an absurditie for so he should bid them take it before hee gaue it And thirdly if hee blessed saying take eate this is my body then take and eate are wordes of blessing as well as this is my body Now you with Durantus order them thus he tooke the bread and when he had blessed saying this is my body he brake it and gaue it and saide take and eate but this is also confuted by the same argument drawne from the blessing Secondly the word saying which is but once in the Text by ordering them thus is vsed twice Thirdly the words Take eate which Christ vsed first are put last Fourthly whereas Christ spake all in one continuall sentence the sentence is dismembred and torne into two These inconueniences your owne Doctors Sotus and Caietanus did see and auoid For as your learned Archbishop affirmeth in his Epistle to Pope Sixtus Quintus Hi tenent eundem fuisse ordinem rerum narrationis Euangelicae That is They hold that the actions of Christ were done in the same order wherein they are reported by the Euangelists But let vs feigne that the words and actions are to be ordered as you would haue them yet notwithstanding by the word hoc must needs be meant the Bread for if he tooke the bread and blessed it saying Thus is my body what can be meant by the Pronoune thus but onely this bread PHIL. THe Pronoune this cannot