Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	sacrament_n	shed_v	7,504	5	9.6449	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02358	Popish glorying in antiquity turned to their shame Whereby is shewed, how they wrong, villifie, and disgrace, that whereunto they pretend to carry greateste reuerence: and are most guilty of that which they vpbraide vnto others. Collected and proued out of themselues, for the singular profit both of pastors and professors. By William Guild, minister at King Edward.	Guild, William, 1586-1657.	1627 (1627)	STC 12490; ESTC S117899	90,426	272

Scripsit librum binc in primordiis conversionis suae that is He wrote that booke in the beginning of his Conversion Which Answere how little it is to the purpose anie Man may see seeing wee finde no-wise that ever hee retreated the same Like-wise hee citeth Chrysostome for the same manner of Reall Presence but vvhen hee is cited to prooue that the Virgine Marie was conceived in originall Sinne because shee actuallie offended Tolet rejecteth Saynct Chrysostome and sayeth That heere-in hee is not to bee allowed In like manner Bellarmine adduceth Cyprian for the same point yet of Reall Presence but hee rejecteth him flatlie when he maketh against Traditions saying That hee wrote that when hee would defende his Errour against the Romane Church Sainct Ierome also is brought foorth as a Patron of the same Reall Presence but is roundlie rejected in the point of Ecclesiasticall Hierarchie saying that hee maintained a verie false Opinion More-over Ireneus is cited by Bellarmine for the same preceeding point but is rejected in his Exposition of the Number of the Beast's Name that it is Lateinus Lactantius like-wise as a most ancient Father is adduced by Bellarmine to prooue Popish Satisfaction but is rejected roughlie with this Dittie when he maketh against him as in the matter of Images c. Lactantius sayeth hee fell in manie Errours Againe through all his Controversies Origen is cited by Bellarmine for speciall Confirmation as of Monasticall life workes of Supererogation and such like but when in the matter of Traditions or other pointes hee is opposed then hee is rejected as one saieth Bellarmine of no Authoritie Yea more-over hee showeth where hee was seene in Hell with Arrius and Nestorius Like-wise Prudentius is adduced by Bellarmine for Popish Confirmation Pilgrymage and vowing to Sainctes c. But when he maketh against him hee is rejected roundlie saying More poetico lusisse Prudentium that is That Prudentius playeth him-selfe after a poeticall manner When Ruffinus also seemeth to make for Adoration of Reliques he is cited by Bellarmine as a most ancient and Reverende Father But when hee clearlie maketh against the Pope's Supremacie hee is verie vnmannerlie rejected as one that is false and vntrue In like manner Theophylact is frequentlie cited by Bellarmine as for Monasticall lyfe and Papall Supremacie but is rejected thus whē hee maketh against him saying That hee lived in the time of a Schisme and therefore his authoritie is not worthie to bee received Enthymius like-wise is cited by Bellarmine as one of great authoritie when hee maketh for him but is thus casten at his heeles when hee maketh against him saying Nō est adeo à nobis magnifaciendus that is Hee is not much to bee esteemed by vs. Thus may it truelie bee spoken of the Romanistes vvhich Anastasius Sinaita Patriarch of Antioch reporteth of the Hereticke Severus in his booke written against the Severians to wit Even as hee had beene the Iudge of the quicke and the dead hee so vsed at his pleasure the Fathers of the Church receiving vvhome hee pleased and rejecting in them what-so-ever hee listed And that this same is done now by our Adversaries the preceeding Examples doe evidentlie show AN APPENDIX Of the Romanistes their other shamelesse and fraudulent forme of Answeres to cleare Testimonies of Fathers objected against them 1. By giving a Sence cleare contrarie to their wordes EXamples heere-of we haue in that Directorie of the Duay Seminarie where they ordaine in the booke of that auncient Bertram not onlie Invisibiliter to bee put for Visibiliter but thereafter that the words Secundum creaturarum substantiam that is According to the substance of the Creatures shall bee expounded Secundum externas species Sacramenti that is According to the externall qualities or accidents of the Sacramēt No lesse absurdlie like-wise doeth Bellarmine affirme That by the substance of the Elementes vvhich Theodoret avoweth to remaine still as they were before after Consecration that he meaneth not onelie bare Accidentes to remaine but the nature onlie of Accidents to abide saying While Theodoret affirmeth saieth hee that the substance of the Elements abideth and is not changed hee speaketh of the Essence and Nature of the Accidentes But a most pregnant Example of anie which wee haue of late is that which is in the Compende of Becanus Manuell a Iesuit who aunswering to those wordes of Chrysostome which are so cleare against the Popish Mutilation of the Sacrament to wit Omnibus unus Panis proponitur unum Poculum that is To all men who-soever one Bread is offered and one Cup together Becanus answereth That by the Cup the Cup is not meaned but the Blood which by concomitance is the Bodie and which after that manner the Laicks receiue Whereas the holy Father Chrysostome could not haue meaned by the Cup the blood in the bodie seeing by the contrarie the Cup is ever called and that by Christ Him-selfe The blood that is shed and powred out of the bodie neyther could hee possiblie more clearlie haue spoken distinguishing betweene the Bread and the Cup and declaring that vnder both kindes Eating and Drinking the people of olde did duelie communicate 2. How they answere by tempering the words of the Fathers OF this fraudfull Shift by tempering as they call it the wordes of the Fathers to play to their Tune wee haue a notable Example in our fore-saide Bellarmine vvho treating of the Irremissiblenesse of the Sinne against the Holie Ghost and that it is helde to bee absolutelie such he saieth This appeareth to be the minde of Athanasius Hilarie Ierome and Anselmus on the twelft of Matthew Videtur tamen temperanda saieth hee id est irremissibile esse ordinarie ut plarimum that is But their speach would bee tempered to wit that this Sinne is ordinarilie irrimissible and for the most part Which is both contrarie to the wordes of those Fathers as also contrarie to the verie absolute speach of Christ and last of all crosseth his owne Rule saying Non oportet restringere quod Deus amplum esse voluit that is We must not make a restriction of those words which God will haue to bee absolutelie taken The like Example we haue also in qualifying of Sainct Bernard's wordes which wee adduce against popish Merites out of his 310 Epistle where-in hee declareth that his whole life even to the verie last period there-of which hee calleth Calcaneum was al-to-gether destitute of Merites But how aunswereth Bellarmine and qualifieth or tempereth hee this Speach Perhaps saieth hee hee spake this humbly but not truely Which sense against sense Bernard him-selfe else-where pithilie over-throweth saying When ye haue done all things that are commanded say that yee are vnprofitable Servantes But thou wilt say saieth Bernard that hee willed vs to say so for Humilities sake Yes indeede But willed

Paris agayne apud Audoenum parvum Anno 1557 not one Syllable of them is to bee seene tho extant in the older Editions of the date of 1487 and after More-over Bertram who wrote in the 800 yeare of GOD agaynst Transsubstantiation then peeping out when in his Booke of the Bodie and Blood of Christ dedicated to the Emperour Carolus Calvus who set him a-worke hee hath clearlie in these wordes dashed that Babels Brood agaynst the Stone of solide holie Writ saying Thinges which differ one from another are not the same the Bodie of Christ which was dead and rose agayne and beeing made immortall dieth no more Death having no more dominion over it it is nowe ever-lasting and not subject to suffering But this which is celebrated in the Church is temporall not ever-lasting it is corruptible and not free from Corruption But as they professe in the Expurgatorie Index of this Author when they haue essayed for escaping to invent some fyne Devyce and feigne some cōmodious Sense for them which is this to wit That this is meant of the Accidents or Formes of the Sacrament sayth he which are corruptible or of the vse of the Sacrament which continueth onelie in this present worlde and in that sense is temporall And when not-with-standing they see that this will not serue them in respect the whole scope of the Discourse is agaynst this Shift and tendeth to proue That it is not the naturall Bodie of Christ which was borne died and rose agayne which Christians externally receiue in the blessed Sacrament what then is their next Recourse Even this bankrout Shift Non male aut inconsulte igitar omittantur omnia haec that is It is not amisse then say they nor vnadvysedlie done that those things be left out al-to-gether Yea not onlie haue they paired away parcels but as shall bee showne God willing heere-after they haue razed and bereaved vs of whole Records and entire Treatises that haue made against them And as Erasmus in a word tolde vs before who were those Aegyptian Flies who were the Corrupters of the wholesome travels of ancient and holie Authors in the Church of CHRIST before the noysome Crew of Iesuiticall Frogges with more whoorish fore-heads eased that filthie Swarme and being the last Emissaries of that false Prophet vnder-tooke that Taske So to confirme the trueth of Erasmus speach I will heere relate one onlie proofe there-of which that learned Father B. Vsher helped to discover In the yeare 1616 one Petrus Stuartius set foorth at Ingolstadt amongst other Treatises one especiallie of Rabanus Maurus Archbishop of Mentz called his Penitentiall in the 33 Chapter whereof answering to a question of a Bisshop named Heribaldus concerning the Eucharist what became of it after it was consumed after the manner of other Meates and sent into the Draught Rabanus hath these wordes Pag. 669 Some of late sayth he not holding rightlie of the Sacrament of the Bodie and Blood of our LORD haue saide That the verie Bodie and Blood of our LORD vvhich vvas borne of the Virgine Marie and in which our LORD Him-selfe suffered on the Crosse and rose againe from the Graue Against which Errour writing vnto Abbot Egilius According to our abilitie wee haue declared sayth hee what is truelie to bee believed concerning CHRIST'S Bodie Heere wee see then that Rabanus tongue is clipt for telling of Tales as sayth that former Father first therefore wee must see who is the Doer and next what are the words that are razed out Stevartius the publisher freeth him-selfe of the fact telling vs in the margent that hee found that blank in the manuscript Copie But whence had hee that manuscript Out of that famous Monasterie of Weingart saith he So that wee see clearlie that the Monkes of Weingart stand on the Chalke Next let vs see vvhat are the words that are razed B. Vsher as I said before hath helped notablie to cleare this to Posteritie thus In the Liberaries of that worthie Knight Sr Robert Cotton and D. Ward Mr of Sidney Colledge in Cambridge hee found a Treatise of the Sacrament of great Antiquitie as he reporteth beginning thus Sicut ante nos quidam sapiens dixit c. In which the Author laying downe the opinion of Paschasius Radbertus who was Bertram's Antagonist that the flesh which is received at the Altar is no other than that which was borne of the Virgine Marie and suffered on the Crosse and rose out of the Graue and is yet daylie offered for the life of the Worlde Contra quem sayth this Author satis argumentatur Rabanus in Epistola ad Egilonem Abbatem Ratrannas quidam libro composito ad Carolum Regem dicentes ali am esse that is Against vvhom both Rabanus sufficientlie doth reason in an Epistle vvritten to the Abbot Egilo as also one Ratrannus alias Bertramus in a Booke made vnto King Charles saying That it is another kinde of f●esh to wit Sacramentall Where-by we may now see what it is that these razed-headed Monkes of Weingart haue razed with their hands out of Rabanus Penitentiall seeing vvee are given to vnderstand by this Author vvhat his opinion vvas in this point in his Epistle to Abbot Egilo And therefore that the fore-said blanke hath beene filled vp before vvith these vvords to vvit That the naturall Bodie of CHRIST is that selfe same Bodie which is by the mouth received at the Altar Against vvhich Errour sayeth Rabanus vvriting to Abbot Egilo vve haue according to our abilitie declare● vvhat is truelie to bee believed to vvit the cleane contrarie Thirdlie Examples of Popish Altering the words of the Fathers FIrst for proofe of this Practise as the thirteenth Chapter shall giue Instances of their Alteration of the wordes of a whole Convent of Fathers conveaned in Councell So how they deale with them particularlie let these Examples testifie Saynct Ambrose to show that Personall Succession is nothing without Succession of Doctrine sayeth Petri hereditatem non habea● qui nō habent Petri fidem that is They haue not hereditarie Succession from Peter who keepe not Peter's Fayth But how is this Testimonie corrupted as is to bee seene in Gratian and in their later Editions For mayntayning the Pope onelie to bee the lawfull Successour to Peter and that such locall and personall succession is the Note of the true Church Petri hereditatem non habent qui non habent Petri sedem say they that is They haue not hereditarie Succession to Peter who haue not P●ter's Chayre Where ye see Sedes put for Fides The Chayre at Rome for The Christian Fayth where-so-ever Lyke-wyse Bellarmine to establish the adoration of the Virgine Marie hee citeth Chrysostome translating that place of Genesis 3 15. Ipsa Shee which Chrysostome hath plainlie in the Greeke masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse or bee shall treade the head of the Serpent vnderstanding CHRIST and not the Virgine Marie Also to prooue the adoration of Reliques