Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	aaron_n	according_a	wine_n	64	3	7.1984	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00908	A defence of the Catholyke cause contayning a treatise in confutation of sundry vntruthes and slanders, published by the heretykes, as wel in infamous lybels as otherwyse, against all english Catholyks in general, & some in particular, not only concerning matter of state, but also matter of religion: by occasion whereof diuers poynts of the Catholyke faith now in controuersy, are debated and discussed. VVritten by T.F. With an apology, or defence, of his innocency in a fayned conspiracy against her Maiesties person, for the which one Edward Squyre was wrongfully condemned and executed in Nouember ... 1598. wherewith the author and other Catholykes were also falsly charged. Written by him the yeare folowing, and not published vntil now, for the reasons declared in the preface of this treatyse.	Fitzherbert, Thomas, 1552-1640.	1602 (1602)	STC 11016; ESTC S102241	183,394	262

eucharist whereof I haue spoken already but also before when he promised it for that whē soeuer he spoke therof he represented the same to the vnderstanding of the hearers as a body sacrificed dead not speaking of his whole person or of himselfe as liuing but of his flesh of his body of his blood as my flesh is truly meate and my blood is truly drink and the bread which I will geue is my flesh this is my body this is my blood or if he spoke of himselfe or of his person it was with an addition to shew that he was to be eaten as when he sayd he which eateth me liueth for me which kynd of speech made some of his disciples forsake him say●ng it was durus sermo ae hard speeche conceauing therby that they were to eate him dead as other flesh bought in the shambles wheras he spoke in that manner to signify that he shuld be sacrificed before he should be eatē and therefore he euer spoke of himselfe as already killed and dead for that no creature whyles he is liuing is in case to be eaten as S. Gregory Nissen doth note very wel in the place before alledged in which respect Paschasius also sayth that our Lord is killed to the end wee may eate him and Isichius that Christ killed himselfe when he supped with his disciples not because he is truly killed or doth truly dy but because he dyeth mistically that is to say for that his death is mistically and truly represented by the separation of his blood from his body vnder seueral and dyuers formes of bread and wyne for although by reason of his immortality and impassibilytie he cannot dy neyther yet be so deuided but that he remayneth whole vnder both kynds yet for as much as the forme of wyne rather representeth his blood then his body and the forme of bread rather his body thē his blood according to the very woords of our sauiour saying of the one kynd this is my body and of the other this is my blood it followeth I say that by reason of this separation wrought by the force of the woordes of consecration he is exhibited in the Sacrament as dead and so dyeth in mistery as wel to represent his death vpon the crosse as also to offer himselfe in sacrifice to his father for the which it is not of necessity that he truly and realy dy but it suffiseth that he dy in some sort that is to say mistically for although all liuing creatures that are sacrificed are offred to God with the losse of their lyues and so are made true sacrifices yet in such other creatures as are not subiect to death it sufficeth that they be offred to almighty God and receiue withall some notable mutation or change to make the action to be sacrifical and different from a simple oblation for when any thing is offred to God and remayneth stil in his owne kynd forme and nature it is called an oblation so the first fruits the tythes the first begotten or borne of liuing creatures yea and religious persons as leuits and others in the old law were only offred to God for that they were no way changed wheras al things sacrifysed were eyther wholy destroyed or consumed by swoord or fyre or els at least receiued by the actiō of the priest some notable mutation Therfore seeing our sauiour being now eternal immortal and impassible is not subiect to death nor to any destruction or mutation by losse of his lyfe it sufficeth to make him a true sacrifice that he be offred to God with such mutation or change as may stand with his present state and condition as wee see he is offred in this sacrifice wherein the selfe same body that was borne of the blessed virgin Mary and is now in heauen glorified with the proper forme and lineaments of a natural body is by the omnipotency of our sauiours woords pronounced by the priest represented vpon the altar as dead and in formes of bread and wyne his body to be handled broken eaten and his blood to be dronke or shed as the body or blood of any other liuing creature that is killed in sacrifice wherby he is also in some sort cōsumed for that his body being eaten and his blood dronke he looseth the forme and peculiar māner of beeing that he hath in the sacrament which beeing deuynes caul Sacramental in respect of all which admirable mutations S. Augustin doth notably and truly apply to our sauiour in this sacrifice the history of King Dauid when he changed his countenance as the scripture sayth before Abimelech or king Achis for they are both one which he sayth was verifyed in our sauiour Christ when he changed his countenance in the priesthood and sacrifice of Melchisedech geuing his body and blood to be eaten and dronk There was sayth he a sacrifice of the Iewes in beasts according to the order of Aaron and that in mistery and there was not then the sacrifice of the body and blood of our Lord which the faythful know and is dispersed throughout the world and a litle after shewing how Melchisedech brought forth bread and wyne when he blessed Abraham he teacheth that it was a figure of this sacrifice then prosecuting the history how Dauid being taken for a mad man went from Abimelech which signifieth regnum Patris that is to say as he expoundeth it the people of the Iewes he applyeth also the same to our Sauiour saying that whē he told the Iewes that his flesh was meat his blood drinke they took him for a mad man and abandoned him wherevpon he also forsook them changing his countenance in the sacrifice of Melchisedech that is to say leauing all the sacrifices of the order of Aarō and as it were disguysing him-selfe vnder the formes of bread and wyne which was the sacrifice of Melchisedech he passed from the Iewes to the Gentils This is the effect of S. Augustinus discours in that place concerning the mutation or change incident to our Sauiours person in the sacrament of the Eucharist and requisit to the sacrifice whereof I treat wherby it hath the nature of a true sacrifice as I haue declared before which being considered with the circumstances of our sauiours owne woords as wel in the promise as in the institution thereof all signifying that his flesh his body aud his blood was to be eaten dronk as of a creature killed in sacrifice yea that the same was then presently geuen or offred by him to his Father for his disciples who represented the whole Churche and for remission of sinnes besyds his manifest allusion to the promulgation of the old Testament dedicated with the blood of a present sacrifice and lastly the consent of the learned Fathers of the Churche confirming our Gatholyke doctrin in this behalfe no reasonable man can dout but that our Sauiour at his last super did ordeyn the Sacrament

that the sonne of one Irenaus was restored to lyfe being anoynted only with the oyle of a lamp that did hang before the tomb of a martyr in lyke manner Theodoret Venantius Fortunatus Paulus Diaconus recount wonderful miracles donne by the oyle of lamps that burned by martyrs tombs yea S. Gregory Nazianzen sayth of his owne knowledge that not only a litle dust or bone of the martyrs but also the very remembrance of them supplyeth sometymes the want of their whole bodyes and concludeth with this exclamation O rem predigiosam salutem assort sola recordatio o prodigious thing the only remembrance of them giueth health and in his oration in prayse of S. Ciprian he calleth to witnesse many that knew by their owne tryal and experience what great vertue power was in this very dust ashes to expel diuels to cure diseases and for the foreknowing of things to come S. Ambrose asketh why faythful men should not honour relickes of saynts which the very diuels reuerence and feare who also signifieth that he had a reuelation from almighty God of the place where the bodyes of S. Ceruas and Protase were buryed in Millan wher-vpon he took them vp with great solemnity as S. Augstin also witnesseth who was present and reporteth a great miracle of a blynd man that recouered his sight at the same tyme and diuels expeld by the merits of those blessed martyrs S. Chrisostome proueth against the Painims by the honour donne to saynts relicks that Christ is God to whose power and omnipotency he sayth it is to be ascrybed that his disciples and seruants who whyles they were liuing did seeme most contemtible became after they were dead more venerable then Kings in so much that at Rome and Constantinople Kings and praesidents sayth he runne to the tombe of a fisher and take it for a great fauour that their bodyes may be buried not hard by the Apostles bodyes but without the circuit of their tombs and be made as it were porters of Fishermen Furthermore in his book against the gentils where he discourseth at large of the lyfe death of S. Babilas the martyr he signifieth that his body being placed in the suburbs of Antioch neare to a temple where there was an Oracle of Apollo it put the diuel to silence and when Iulian the Apostata thought by the remoue of it to remedy the same the Temple and Idole were presently after destroyed with fire from heauen wherwith as saynt Chrisostome testifieth Iulian and all the gentils were wounderfully confounded and so may our heretykes be in lyke manner seing that they not only impugne with them this euident argument of the diuinity of Christ but also hold that for Idolatry which maistreth the diuel ouerthroweth Idols and confoundeth Idolaters I omit infinit others for breuities sake conclude with saynt Hierome who declareth the custome of the whole Churche of God both in his tyme and longe before therby to confute Vigilantius the heretyke that taught the same doctrine in this behalfe that our heretykes teach at this day whosoeuer sayth he adored martyrs who euer taught men to be God yt greueth vigilantius to see the relickes of martyrs couered with costly and precious veyles belyke Constantin the Emperour committed sacrilege when he translated to Constantinople the holly relyckes of saynt Andrew S. Luke S. Timothe whera● the diuels roare and now also Arcadius the Emperour belyke committeth sacriledge who after so long tyme hath translated the bones of Samuel the Prophet into Thratia and all the Bishops that caryed the ashes laye in silk and in a vessel of gold are to be condemned for fooles and sacrilegious persons yea then the faythful people of all Churches are fooles also for going to receiue the same with no lesse Ioy then if they had serue the Prophet aliue in so much that frō Palestina to Calcedon ther was all the way 〈◊〉 of people that with one voyce sounded forth the praise of Christ lastly so shal wee say that the Bishop of Rome doth il when he offreth sacrifice to our Lord ouer S. Peter and saynt Paules venerable bones as wee tearme them though thou caulest them v●le dust and when he taketh their tombs for the altars of Christ lo here good reader the vse of Images and relykes and the honor due to them approued by the Fathers of all ages confirmed by the custome of all Christian nations ratyfied by miracles acknowledged by infidels and Paynims confessed by diuels and yet denied and deryded by the heretyks of this tyme are they not then more obstinat and malicious then heathens yea then diuels themselues THAT OVR DOCTRIN concerning the sacrifice of the Masse was generally receiued and beleued in the tyme of king Lucius first that it was foretold prophecyed by Malachias CHAP. XIIII BVT I wil passe to an other importāt poynt I mean the sacrifice of the Masse to see whether our doctrin concerning the same or theirs was deliuered by our sauiour to the Apostles and taught in king Lucius tyme or no. The sacrifice of the Masse consisting in the oblation of the blessed body and blood of our sauiour Iesus Christ was prophesyed by Malachias praefigured by the sacrifice of Melchifedeth instituted and offred by our sauiour at his last supper deliuered by him to his Apostles practysed by them and by the Churche of God euer since Malachias the Prophet foretelling the reiection of the Iewes and the election of the gentils signifieth withall the translation of the Iewes law and priesthood into a new law and a new priesthood and compareth or rather opposeth the priests of the one to the priests of the other sacrifice to sacrifice place to place altar to altar and a poluted bread which they were wōt to offer only in Hierusalem to a cleane oblatiō which should be offred to God amongst the Gentils euery where throughout the whole world saying to the priests of the Iewes in the person of God that seing they dispysed his name and offred vpon his altars a polluted bread and blynd and lame sacrifices non est mihi voluntas in vobis c. sayth hee my wil is no longer to be serued of you neyther wil I accept any more sacrifice at your hands for my name is great amongst the Gentils euen from the east to the west there is a cleane oblation offred to my name in euery place c. Thus farre the Prophet who cannot be vnderstood to speake of any other sacrifice then of the Masse which being nothing els but the oblation of the blessed body and blood of our sauiour Iesus Christ in forme of bread and wyne is a most pure and cleane oblation and cannot be polluted by the wickednes of the priests as the bread offred in the old law was wont to be to which purpose it may be noted that the Prophet speaking of dyuers kinds of sacrifices some consisting

offred bread and wyne in figure of Christ and did dedicate the mistery of Christians consisting in the body and blood of our saviour Thus sayth S. Hierome who reacheth also the same expressely in his epistle to Euagrius confirming it with the testimony and autority of Hipolitus the ancient martyr Ireneus Eusebius Caesariensis Eusebius Emissenus Apollinarius and Eustathius Byshops of Antioch Theodoret ●● declareth euidently that Melchisedech brought fourth bread and wyne both to God for sacrifice and also to Abraham for that he fore saw in Abrahams seede that is to say in Christ a true paterne or example of his priesthood and furder he sayth that Christ fulfilling the figure began to exercise the function of the priesthood of Melchisedech in his last supper and if I should alleadge all the places of the Fathers that confirme the same I should be too taedious and therfore I 〈◊〉 those that desyre to see more to these that follow vz. Eusebius S. Ambrose S. Hierome S. Aug. S. Chrisostome Primasius S. Athanasius Photius Oecumenius S. Iohn Damascen Arnobius and Cassiodorus and to the most of those that haue written vpon the 109 Psalme THAT OVR SAVIOVR Christ instituted and offred at his last super the sacrifice of his blessed body and blood proued by his owne woords by the expositions of the Fathers with a declaration how he is sacrificed in the masse and lastly that he gave commission and power to his disciples to offer his body and blood in sacrifice that is to say to say masse CHAP. XVI IT appeareth by the premisses that the sacrifice of the Churche that is to say the masse was prophesied and foretold by the Prophet Malachias and prefigured not only by the sacrifice of Melchisedech cōsisting in bread and wyne but also by all the sacrifices of the old law yea that our sauiour at his last super did exercise his Priestly function according to the order of Melchisedech in instituting and offering the same when he sacrifised his blessed body and blood in formes of bread and wyne which I wil confirme in this chapter by the words of our sauiour himselfe which he vsed in the institution and oblation therof saying this is my body which is geuen for you and this is my blood which is or shal be shed for you c. Wherein it is to be noted that not only the liturgies of the Apostles and of saynt Basil saynt Chrisostome saynt Ambrose which last is stil vsed in Milan euer since S. Ambrose his tyme but also saynt Paule and all the 3. euangelists that report the words of our sauiour doe as wel in the Greeke text as in the Siriac Caldie speak all in the present tēse saying datur frāgitur traditur fūditur pro v●bis in remissionē peccatorū that is to say is geuē broken deliuered shed for you and for the remission of sinnes signifiing that the same was then presently doone in that vnbloody sacrifice not that it should be dōne only afterwards in the sacrifice vpon the crosse though if wee haue also respect therto yea and to the sacrifice of the masse dayly to be offred in the Churche it might truly be spoken in the future tense as our Latin translation of saynt Luke hath of the chalice effundetur it shal be shed though before speaking of the body it hath datur it is geuen where it is also further to be noted that in the Greeke text of saynt Luke this woord effunditur or or rather effusum est is shed hath playne relation to the blood in the chalice and not to the blood that was to be shed on the crosse for that the woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sinifieth effusum is spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the cup therfore the text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say this is the cup the new testament in my blood which cup is shed for you wherby the figure of metonomia the cup is vsed for the blood in the cup wherto S. Augustin alludeth speaking of the effusion of our sauiours blood vpon the altar the body of our Lord saith he is offred vpon the altar and therefore the innocents that were killed do woorthely demand reuenge of their blood vnder the altar vbi sanguis Christi effunditur pro peccatoribus where the blood of Christ is shed for sinners The lyke may also be noted of our sauiours woords concerning his body as S. Paule reporteth them in the Greek in which tongue he wrote where in steede of this is my body which shal be geuen for you as we haue it in the Latin we read this is my body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is broken for you which saynt Chrisostome expounding of our sauiours body in the Sacrament sayth he is broken for all a lyke and is made a body for all a lyke and furder declareth playnly in an other place that this cannot be vnderstood of his body on the crosse for expounding these woords of S. Paule in the chapter before● vz. panis quem f●anginius the bread which wee break● he sayth this wee may see fulfilled in the eucharist not on the crosse but the contrary for it was said a bone of him shal not bee broken but that which he suffred not vpon the crosse he suffreth for thee in the oblation and is content to be broken that he may fil all men Thus farre saynt Chrisostome who is not so grosly to be vnderstood as though he should meane that our sauiours bones which were not broken on the crosse are broken in the eucharist with the hurt and greefe of his person but that his exceeding bounty towards man is such that he is content not only to take vpon him a sacramental forme of bread but also to be handled broken and eaten to the end he may be distributed made meate to feede and fil all men yet so neuertheles that though it may be said as S. Chrisostome sayth that he suffreth fraction or breaking in the Sacrament when it is broken by reason of his real true presence therein yet he suffreth it without hurt or diuision of his person by reason of his impassibilitie and omnipotency being whole perfect in euery part therof though it be deuided and broken into neuer so many This is the meaning of this learned Father who notably confirmeth therby our doctrin not only concerning the verity of Christs body in the sacrament but also concerning our sauiours sacrifice therof at his last super seeing his exposition of our sauiours woords admitteth no relation to his sacrifice vpon the crosse whervpon it followeth that his body which as he sayd him selfe was geuen broken for his Disciples and his blood which he sayd was shed for many aud for remission of sinnes was then presently geuen and shed by him that is to say offred by him in sacrifice This