Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	blood_n	body_n	bread_n	3,259	5	8.1871	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04484	An apologie of priuate masse spred abroade in writing without name of the authour: as it seemeth, against the offer and protestacion made in certayne sermons by the reuerent father Bisshop of Salsburie: with an answer to the same Apologie, set foorth for the maintenance and defence of the trueth. Perused and allowed, by the reuerent father in God Edmonde Bisshop of London, accordynge to the order appoincted in the Que'enes maiestes iniunctions.	Cooper, Thomas, 1517?-1594.	1562 (1562)	STC 14615; ESTC S103938	96,225	290

doo terme vs Figuratores because wée interprete that sentence by a figure wheras it is not our deuise but the exposicion of all the aunciente fathers of the primatiue churche First I will beginne with Augustine contra Adimantum cap. 12. There it appereth that Adimantus vsed Moyses wordes Sanguis est anima trumake this sonde argument ●loud is the ●●oule saith Moyses 〈◊〉 flesh and bloud saith Paule shall not possesse the kyndome of God Therefore the soule shal not possesse the kyngdome of God Augu●tnes answer to that argument is that this sentence Sanguis est anima must be vnder standed figuratiuely and not litterally as he in that argument tooke it To proue that he vseth these wordes of Christe Hoc est corrusmeum Saiyng in this wise Possum interpre●● illud praeceptum in signo positum esse Nō enim dubitauit dominus dicere hoc est corpus meum cum daret signum corporis sui I may saieth Austine interzete that precept to consiste in a signe or figure For the lorde bonbted not to say This is my body when he gaue the signe of his body As if he had saied in a farre greater mattier then this that is in institutinge the sacramēt of his death and our redemption the lorde doubted not to vse a figure and to say this is my body when be gaue the signe of his body Therfore this sentence ●loud is the soule man soner be interpreted figuratiuely So that the meaninge of it is that bloud is the signe of the soule or life and not the very soule in déede The same Augustine in his exposition vpon the thirds psalme Iudam inquit adhibuit ad conuiuium in quo corporis sanguinis sui figuram discipulis suis commendauit Hee admitted Iudas to that feast wherin he commended to his disciples the figure of his Body and bloud The same exposition Tertullian maketh moste euidently in hys forth booke againste Martion Panem inquit acceptum distributum discipulis corpus suum illum fecit Hoc est corpus meum dicendo Hoc est figura corporis mei Christe saith Tertullian made that bread that he toke in his handes and gaue to his disciples his body sayinge this is my bodie that is to say the signe of my body What can bee playner then this exposition of this auncient father if men did not study rather to mainteine partes then to confirme trueth His purpose was there to proue against Martion that Christ had a true body in deds because in the sacrament hee ordeyned the signe or figure of his body and therfore afterward he addeth Figura autem non esset nisi veritatis esset corpus That should not be a figure of his Body onles hee had a very true body in deede Augustine againe in 23. Epistle to Bonifacius Si inquit sacramenta similitudinem quandam earum rerum quarum sunt sacramenta non haberent omnino sacramenta non essent Ex hac autem similitudine plerumque rerum ipsarum nomina sortiuntur Sicut ergo secundum quendam modum sacramentum corporis Christi corpus Christi est sacramentum sanguinis Christi sanguis Christi est ita sacramentum fidei sides est And a littell after Sicut de ipso Baptismo Apostolus Consepulti inquit sumus Christo per baptismum in mortem Non ait sepulturam significamus sed pror sus inquit consepulti sumus Sacramentum ergo tantae rei non nisi eiusdem rei vocabulo nuncupauit If sacramentes had not a certaine similitude of those thinges where of they be sacraments they should not be sacraments at all And for this similitude or likenes they commonly haue the names of the thinges them selfe Therefore as the sacrament of Christes body after a certaine fashion is Christes body and the sacramente of hys bloud is his bloud so the sacrament of faith is faith c. As the Apostle speaketh of Baptisme We bee buried saith he in death to Christ by baptisme He faith not we signifie burial but plainely we be buried Therefore he doth nothinge els but terme the sacrament of so great a thing by the name of the thinge it selfe Sainct Augustines meaninge is to declare to Bonifacius that Baptisme might bee called by the name of faith and that therefore the Infante baptised might be truly affirmed to beleue or to haue faith because it had Baptisme the sacrament of faith This he proueth by comparison with the sacrament of Christes body and bloud Which for a similitude or likenes hée saieth is called the body and bloud of Christ that after a certaine fashion adding that Baptisme in like manner is faith And yet no man wyl be so vnwise to say that Baptisme is faith in déede really Wherfore the like is to be iudged of the sacramente of the Lordes body wherby S. Augustine proueth it This also is diligently to be noted that Augustine saith all sacraments generally be vttered by name of the thinges them selfe because of a certaine similitude or likenes therfore Paule saith not we signifie our buryall but wée be buried callinge the sacrament by the name of that thing as Austine saith Againe in Libro sententiarum prosperi as it is recited in the decrées De consecratione distine 2. cap. Hoc est The same father hath these words Coelestis panis qui est caro Christi suo modo nom inatur corpus Christi cum reuera sit sacramentum corporis Christi Vocaturque ipsa immolatio carnis quae sacerdotis manibus fit Christi passio mors crucifixio non rei veritate sed significante misterio The heauenly bread which is the flesh of Christ after a fashion is named the body of Christ where as in dede it is but the sacrament of his body And the offeringe of the fleash which is done with the priestes hands is called the passion the death the crucifiynge of Christ not in veritie of the thinge but in a signifiynge mistery The glose in expounding these words of Augustine saith this Caeleste sacramentum quod vere repraesentat Christi carnem dicitur corpus Christi sed improprie vnde dicitur suo modo non rei veritate sed significante misterio Vt sit sensus vocatur corpus Christi id est significat It is called the body of Christ saith he that is to say it signifieth the body of Christ To this I wil adde Chrisostome Operis imperfecti Homil 11. Si inquit vasa sanctificata transferre ad priuatos vsus peceatum est in quibus non est verum corpus Christi sed misterium corporis Christi continetur quanto magis vasa corporis nostri c. If saieth hee it be sinne to transferre holy vessels vnto priuate vses in whiche is not the true body of Christ but that mistery of his body is conteined how muche lesse should wee c. What can more plainly declare the figuratiue sence of those wordꝭ of christ hoc est corpus meū then that

Chrisostome saieth in whiche vessels is not the very body but the mistery of it For if those wordes were litterally to bee vnderstanded as you say then should the holy vessels that conteyne the sacramentes haue in them not only the mistery of Christes body and bloud but his very body really in dede Which Chrisostome denieth In the. 83. Homil. vpon Mathew the same doctour saith Si mortuus Iesus non est cuius simbolum aut signum hoc sacrificium est If Christ be not deade of whom is this sacrifice a figure and signe And vpon the. 22. psalm Vt quotidie in similitudinem corporis sanguinis Christi panem vinum secundum ordinem Melchisedech nobis ostenderet in sacramento That hee might dayly shew vs in the sacrament bread and wine accordynge to the order of Melchisedech as the similitude of his body and bloud As before hee vsed Symbolum signum misterium so he hath here Similitudinem Likewise Dionisius de ecclesiastica Hierarchia cap. 3. Per venerabilia signa Christus signatur sumitur By those reuerent signes Christe is signified and receiued Ambrose also De hijs qui imciantur misterijs cap. 9. Ipse clamat dominus Iesus Hoc est corpus meum Ante benedictionem verborū caelestium alia species nominatur Post consecrationem corpus Christi significatur Our Lorde Iesus crieth this is my body Before the blessing of the heauenly wordes one kinde is named after consecratione Christes body is signified In the. 4. boke also De sacramentis cap ▪ 8 The same Ambrose saith Fac nobis hanc oblationem ascriptam rationabilē acceptabilem quod est figura corporis sanguinis domini nostri Iesu Christi Make to vs this offering alowable reasonable acceptable whiche is the figure of the body and bloud of our lord Iesus Christ Here he acknowlegeth the sacrament to bee a figure In the. 6. boke De sacramētis cap. 1. He hath these wordes also Ideo in similitudinem quidem accipis sacramentum sed verae naturae gratiam virtutemque assequeris Therefore thou receiuest the sacrament as a similitude but thou atteinest the grace and vertue of the true nature in dede This sentence of Ambrose conteineth our whole doctrine of the sacramente of Christes body and bloud whiche is that it is a figure or signe of his body and yet not a bare or naked figure but suche a one as there by we atteine in déede the full grace and benefite of his body that suffred for vs and was crucified vpon the crosse and haue our soules fed and norished with the same to euerlastinge lyfe Origine vppon Mathew saieth Panis sanctificatus iuxta id quod habet materiale in ventrem abit in sesessum encitur c. The sanctified bread saith he according to that it hath material passeth into the bealy and is auoyded oute of the body But accordinge to the prayer that commeth to it it is profitable makinge that the minde vnderstandeth and hathe regarde to that is profitable Neither is it the matter of the breade but the word spoken ouer it that profiteth him which receiueth it not vnworthely And thus much haue I spoken of the typicall and figuratiue body Much also may be sayd of the liuely worde it selfe whiche was made fleash and very meat in deede whiche meate he that eateth shal surely liue for euer whiche no yll man canne eate c. Here note you firste that Origine saieth that the mattier of the consecrated breade of the sacrament passeth into the bealy and is auoyded out expresly against● your interpretacion of Christes wordes wherby ye say the breade is transsubstantiate and no mattier of it left● but onely accidencies Secondly that he calleth the sacrament Typicum symbolicum corpus the typicall and figuratiue body Thirdely that he affirmeth constantly that no ill man can eate the very flesh of the seconde person in Trinitie And yet that is one of the necessarie labels that your sorte doeth teache to depende vpon your wrongefull interpretacion of Christes wordꝭ Wherfore Origine with this one sentence teareth of diuers of your counterfaited Labels that you stitche to Christes testamentes by drifte of reason without the warrant of his holy worde More ouer Austine de doctrina Christ lib. 3. cap. 9. After he hath declared that in the new Testamente God hath lefte vnto his people but few sacramentes and ceremontes and the same to be vnderstande not carnally seruilely accordyng to the letter and there for example hath mencioned baptisme and the celebracion of the Lordes body and bloud in the ende he addeth these wordes In whiche saith he as is folow the letter and to take the sygure for those thynges that are signified by them in a poincie of seruile infirmitie so to interprete the signes euill is the poincie of wandrynge erron● As he counteth it a fonde and wicked errour not to interprete the sigkes well and accordynge to Gods worde so by a streight litteral sence to take the signes for the thynges signified he esteemeth a seruile infirmitie What can be more plainly spoken against that interpretacion that you make vpon these woordes of Christe wherby you doo binde vs to a seruile litterall sence of this worde Js and in suche forte take the signes of this sacramente for the thinges signified as you affirme breade and wine whiche S. Augustine and the other Doctours call the externall signes cleane to be tourned into the body bloud of Christ The same Augustine contra Adimārum Manich. The Lorde faieth this is my bobie when he gaue the signe of his body Also vpon the. 98. psal he speaketh in this maner Ye shall not eate that body that you se not ye shal not drinke that bloud that they shall shedde It is a misterie that I tell you whiche shal reliue you if you vnderstande it spiritually Wyll you not yet vnderstand from whence our men receiued this interpretacion will you not yet perceiue that wée sucked not it out of our owne singers but were led vnto it by the testimonies of holy scriptures and teachyng of these aucient fathers Will you not cease vniustly to bourden vs that wée cauill and dally vpon titles and sillables whereas your self in this sentence woulde driue vs to suche an vnderstandyng of this one sillable Js as the like is not in the whole Bible But ye will aledge for your selfe as you signifie in you writyng that Ambrose Cyprian Chrisostome and other auncient fathers haue in this case vsed the termes of transmutacion alteration conuersion transelementation c. Wherby they haue plainly declared theyr meaninge to bee as yours is and that no bread there remayneth but only the substance of Christes body True it is in déede that those holy fathers vsed such wordes not for that they were of your opinion but only to th end they might more reuerently as méete was and more liuely expresse the dignitie and effect of that heauenly mistery wherin Iesu