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	substance_n	transubstantiation_n	8,100	5	11.4453	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20475	A quartron of reasons, composed by Doctor Hill, vnquartered, and prooued a quartron of follies: by Francis Dillingham, Bachelour of Diuinitie. August, in Senten ...	Dillingham, Francis, d. 1625.	1603 (1603)	STC 6889; ESTC S118442	90,324	122

crosse but they keepe the lists of the libertie that is giuen vs. G●l de 〈◊〉 n●t in Christ advers Eutych Nest fol. 2●● Gelasius is direct against Transubstantiation Sacramenta quae suminus corporis sanguinis Christi divina res est propter quod per cadem divinae efficimur consortes naturae tamen esse non definit substantia vel panis vel vini The sacraments which we receiue of the bodie and blood of Christ are a diuine thing therefore by them we are made partakers of the diuine nature yet for all that ceaseth not the substance of bread and wine to be Gelasius writeth against Eutyches who affirmed that Christ● humane nature was turned into his Godhead this opinion is thus refuted As the bread and wine after consecration are changed into the bodie and blood of Christ so is his humane nature turned into his diuine after ascension But the bread and wine are not changed in substance Ergo. Thus by your doctrine of Transubstantiation you make the auncient Churches argument worth nothing I will adioyne the testimonie of Cyril of Ierusalem because saith Bellarmine testimonium huius vel solum sufficere debet his testimonie alone ought to suffice Mista in his 4. Catechisme thus he speaketh Ne ergo consideres panem nudum vinum nudum corpus enim est sanguis Christi consider not bare bread and wine for it is the bodie and blood of Christ ergo it is still bread but not bare bread Againe in his 3. Catechisme he is as plaine Quemadmodum panis Eucharistiae post Spiritus sancti invocationem non amplius est communis panis sed est corpus Christi sic sanctum hoc vnguentum non amplius est vnguentum nudum atque commune postquam iam consecratum est sed est charisma Christi As the bread of the Eucharist after the inuocation of the holy Ghost is no more common bread but it is the bodie of Christ so is this holy oyntment no more bare oyntment nor common oyntment after it is consecrated but it is the gratious gift of Christ Here is no more Transubstantiation in the one then in the other Likewise in his first Catechisme he writeth after the same manner Quemadmodum enim panis vinum eucharistia antè sacram inuocationem adorandae trinitatis panis erat vinum merum sic cibi ciusmodi pompae Sathanae suapte natura puri sunt sed invocatione daemonum impuri efficiuntur euen as the bread and the wine of the Eucharist before the inuocation of the adored Trinitie was bare bread and wine so such meates Sathans pomps were pure of their owne nature but by inuocation of the deuills they are become impure Loe what is become of your Transubstantiation Augustine condemneth worshippers of pictures Novi multos esse sepulchrorum picturarum adoratores I know saith he there are many that adore sepulchres and pictures Bellarmine in his first answers to this place commeth in with his fortasses peraduenture in his last answer he confesseth that he wrote this booke when he was first conuerted Here then it is manifest that Augustine condemneth worshippers of pictures Lactantius in his 6. booke 3. chap. acknowledgeth but two waies duae sunt viae vna quae in coelem ferat altera qua ad inferes deprimat there are two waies one which goeth to heauen and the other which tendeth to hell The testimonie which Bellarmine alleadgeth out of him for purgatorie speaketh of a fire to purge the righteous after the last iudgement when Popish purgatorie shall haue an ende as Bellarmine prooueth in his 2. booke and 19. chap. Theophilact condemneth your halfe communion saying that tremendus hic calix cunctis pari conditione est traditus this fearefull cuppe is equally giuen to all The testimonies of fathers in this point are many and pregnant Paschasius thus expoundeth the words of Christ bibite ex hoc omnes id est tam ministri quàm reliqui credentes Drinke ye all of this as well ministers as others Bellarmine confesseth Lib. 2. de miss cap. 9. that nusquam expressè legimus à veteribus oblatum sacrificium sine communione alicuius vel aliquorum praeter ipsum sacerdotem we neuer read expressely that the sacrifice was offered of auncient men without the communion of some besides the priest Loe what friends the fathers are to your priuate Masse 28. cap. Walfridus Strabo writeth thus Fatendum est illam esse legitimam Missam cui intersunt sacerdos respondens offerens atque communicans sicut ipsa conceptio precum euidenti ratione demonstrat we must confesse that to be a lawfull Masse at which the priest the answerer and the communicant are present euen as the conceiuing of praiers doth prooue by euident reason Therefore your priuate Masse is vnlawfull Vealrichus Bishop of Augusta anno 978. wrote in the defence of the marriage of Ministers Bellarmine prooueth this epistle to be fained be it so yet did no Lutherane coyne it And whereas he will haue but one of this name it is false For Complicatio Chronologica confesseth there are two and that anib● were sancti both were holy I will not contend about this matter it sufficieth that some taught this doctrine But why doe I labour to shew that the fathers doe not teach all points of Poperie let their owne Index expurgatorius speake Quanquam librum istum vz. Bertrami non magni aestimemus momenti saith the Papist itaque non magnopere laboraturi sumus si vel nusquam sit vel intercidat attamen cum in alijs ca●bolicis veteribus plurimos feramus errores extenuemus excusemus excogitato commento persaepè negemus commodamijs sensum affingamus dum opponuntur in disputationibus conflictionibus cum adversarijs non videmus cur non candem aequitatem diligentem recognitionem mereatur Bertr●●s Although we make no great account of this booke namely Bertrams and therefore we would not greatly care if either it were extant or vtterly lost and seeing that in other ancient Catholike writers we beare very many errours and extenuate them excuse them and very oftentimes by deuising some preuie shift we denie them and doe faine some commodious sense vnto them when they are opposed against vs in disputations or in conflicts with the aduersaries we doe not see why Bertrame doth not deserue the same equitie and diligent recognition This their owne testimonie may suffice to prooue that the fathers are not theirs and that the Papists are void of all truth and honestie What Causaeus a French Protestant and Luther haue written touching Dyonisius I know not but this I am assured of that this Demus was not S. Pauls scholler Bellarmine in his 2. booke de confess cap. 7. writeth to this effect that his booke est dubius vel supposititius is either doubtfull or fained The same thing is not denied by the Catechisme of Colon. pag. 119.