Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	bread_n	break_v	cup_n	9,523	5	9.5300	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20474	A probleme propounded by Francis Dillingham, in which is plainely shewed, that the holy scriptures haue met with popish arguments and opinions.	Dillingham, Francis, d. 1625.	1616 (1616)	STC 6887; ESTC S117462	12,729	50

prayer for the dead being made for all establisheth not Purgatory for I am sure all the dead are not placed by Papistes themselues in Purgatory Of satisfaction for sinne SAtisfaction for veniall sinnes is stoutly maintayned by papists Let us see how the holy Scripture hath prevented this fearefull doctrine My babes saith S. Iohn 1. epist 2. chap. v. 1. these things write I unto you that you sinne not Now they might say alas we cannot chuse but sinne what must we doe then must we despaire must we make satisfaction for our sinnes No saith S. Iohn we haue a remedy against both these For if any man sinne we haue an advocate with the Father Iesus Christ the iust We need therefore neither despaire nor satisfie This resolution of holy scripture is firme and sure to all true Logitiās Rhetoricians wherfore I doubt not to call this text the hammer of Popery and a wyer whippe to scourge the doctrine of Satisfaction Of Transubstantiation or turning the bread into the body of Christ IT is held by Pseudocatholiks that the substance of bread is turned into the body of Christ and there remayne only accidents shewes of bread The Scripture rightly resolved meeteth with this mōstrous phantasie Math. 26. v. 26. When they had eaten Iesus tooke bread and when be had blessed it he brake it gaue it to his Disciples saying take eate this is my body The Disciples might haue sayd We haue supped what should we doe with bread Christ answereth this bread is not ordinary bread but it is my body now bread cannot properly be the body of Christ Ergo it signifieth the body of Christ the same likewise may be sayd of the Cup for this is my blood saith Christ when he had sayd drinke yee all of this They might haue replyed what need that seeing we are not thirstie we haue lately supped Christ answereth this Cup is not ordinary wine but it is my blood namely the blood of the new Covenant which is shed for many for the remission of sinnes Christ answering thus plainly signifieth that he doth not giue them drink to quench corporall thirst but to quench spirituall thirst Wherefore although the Papists would exclude all tropes out of the supper yet marke how many they make first eate there is one for Christs body cannot properly be eaten To this Bellarmine answereth that eating is nothing but conveying from the mouth to the stomacke by naturall instruments for else old men and children should not eate I answer then let drinking be eating for drink is conveyed to the stomacke by naturall instruments and touching children and old folks although they chew not with teeth yet their solid meate is somewhat chewed with their gums and their liquid meates are not properly eaten but conveyed to the stomacke being as I may speake drinkable meates Secondly they cannot deny but the Cup is put for the contents in the Cup. Thirdly thus doth Bellarmine expound these words This is my bodie Vnder these shewes is my bodie Fourthly Do this in remembrance of me that is saith Bellarmine in remembrance of my passion and death Christ is put for the death of Christ Thus are they constrained to make tropes and yet they wil not allow the Protestāts any Of the Sacraments THe Papists teach that the Sacraments giue grace of the work wrought Marke how the Apostle meeteth with this error Rom. 4.9 Came this blessednesse then vpon the circumcision onely or vpon the vncircumcision also For we say that faith was imputed to Abraham for righteousnesse How was it then imputed when he was circumcised or when he was vncircumcised not when he was circumcised but when he was vncircumcised Some might demand to what end then was he circumcised Paul answereth in the next verse After he receiued the signe of circumcision as the seale of the righteousnes of the faith which he had Now whereas the Papists reply it is not so in our sacraments as it was in circumcision they bid open warre and battell to the Apostle who doth thus dispute As Abraham was iustified so are all men iustified But Abraham was iustified without the Sacraments Ergo all men are so iustified What then is the vse of the holy Sacraments They serue to confirme and strengthen our faith I might alledge another place of Scripture to this purpose but I studie for breuitie therefore I omit it Of prayer unto Saints THe Papists teach that a man may call vpon invocate Saints departed the Scripture cleane ouerthroweth this opinion Psal 65.2 Because thou hearest the prayer saith Dauid What then some men might say He answereth as followeth Vnto thee shall all flesh come The occasion why all flesh shall come to God is because he heareth prayers Hence I thus conclude He to whom all flesh cometh he heareth the prayer But onely to God all flesh must come Ergo onely God heareth the prayer of all flesh Christian Reader giue me leaue here to answer an argument of the Papists The liuing do inuocate the liuing Ergo they may call vpon the dead This argument saith Bellarmine the aduersaries cannot answer I pray thee therefore Christian Reader let me answer it The Saints liuing before the comming of Christ did desire the prayers one of another yet did they not pray to the dead Furthermore one Saint liuing may not invocate another Thus do the Papists pray to the virgin Marie Marie the mother of grace the mother of mercie defend vs from our enemies and receiue vs at the houre of death I but saith Bellarmine the meaning is that Marie is the mother of grace by prayer onely Alas could simple people that prayed in Latin thus distinguish They knew not what they prayed and could they thus distinguish Though Bellarmine a cunning Sophister can so distinguish yet I thinke some schollers amongst the Papists cannot Yea what blasphemy may not men thus excuse We may call the virgin Marie God and thus excuse it because she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she brought foorth him that was God namely Christ Iesus who is both God and man and therefore she may be called God But I would faine know how this prayer may be salved O felix puerpera no strapians scelera iure matris impera redemptori O happie virgin that purgest our sins command the redeemer by the right of a mother Of the Popes temporall dominion THe Popes temporall dominion is knowne to the world the Scripture hath flatly forbidden it Math. 20.25 Ye know that the Lords of the Gentiles haue dominion ouer them and they that are great exercise authoritie ouer them but it shall not be so among you but whosoeuer will be great among you let him be your seruant Bellar. lib. 4. de Ro. Pont. c. 10. answereth that the Lord doth institute meerly Ecclesiasticall Princes and teacheth them that as they are such they ought to rule not after the manner of Kings but after the manner of fathers and shepheards as though Kings ought