Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	body_n	bread_n	wine_n	2,739	5	7.9963	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00958	Homelies sette forth by the righte reuerende father in God, Edmunde Byshop of London, not onely promised before in his booke, intituled, A necessary doctrine, but also now of late adioyned, and added thereunto, to be read within his diocesse of London, of all persons, vycars, and curates, vnto theyr parishioners, vpon sondayes, & holydayes.	Bonner, Edmund, 1500?-1569.	1555 (1555)	STC 3285.2; ESTC S103088	74,513	149

the aultare Ye must knowe that the presence of our sauioure Chryste in this sacrament of the aulter is not to the intente that Chryst should be conuersaunt with vs here in thys Sacrament in such sort and maner as he was with his Apostles when he liued here on earth that is to saye in the visible shape and fourme of a mā but his presence in the Sacrament is to the intent to be to vs an heauenly fode and therefore he is presente in the sacramēt vnder the fourmes of bread and wine so that our outwarde eyes and senses are certifyed with the outwarde fourmes and sensyble qualityes and the whole man with al receaueth the verye bodi and bloud of our sauiour Christ S. Augustine as is writen in a boke called Sententie prosperi dothe say Auguste in Sentētie Prosperi that christen men do honour vnder the formes of breade and wine which thei see with their bodely eies the bodie and bloude of our Sauiour Christ which they do not see Eusebius Emissenus Eusebius Emissenus also an aūcient father of the Greke churche speaking of the foresayd two partes conteined in the Sacrament of the aultar sayeth in thys maner This is the thing which bi al meanes we intend to proue that the Sacrifice of the churche doth consist and is made of two partes that is of the visible fourmes of the elemētes and of the inuisible body bloud of oure Sauiour Chryst S Ciprian in his treatise entituled Cipriane de coena domini De coena domini doeth most playnelye saye that the bread which our Lord did giue to his disciples was by the omnipotēcie of god made fleshe was chaūged in nature but not in fourme Eusebius Emissenus in a sermon of the bodi of Christ. The forenamed Eusebius in a sermō of his made of the body of Chryst dothe farder saye that Christ the inuisible priest doth tourne visible creatures bi his word through his secret power into the substaunce of his body blud Now for to signify this chaunge or turning of bread and wyne into the substaūce of Christes bodye and bloude the catholyke church vseth this word Trāssubstanciatiō which is as much to say as the chaūging of one substaunce into another Nether is it to be counted vnfyt that there should in the Sacrament of the aultare be the fourme of bread yet not the substaūce of bread seyng God is the doer worker therof Exo. 20 to whom nothing is impossible We read in the nynetenth Chapiter of Exodus how that when God came downe frō heauen vnto Mounte Sinai there was heard a soūd of a trumpet and yet material trumpet was there none vii chapiter of the fourth of the kinges In the fourth boke of the Kynges the .vii. chapiter God caused a soūde to be heard in the tentes of the Sirians as if it had bene of horses charets and of a greate armye yet was there nother horse charet nor armye In the thirde chapiter of Daniel it is recorded howe the three chyldren were in the myddest of the flamyng furnes and yet felte no heate soo that there was the substaunce of fyre and yet it dyd not bourne which to nature is impossible but to GOD is an easye matter In the .xvii. of Mathewe we reade Math. 17. howe that Chryste was transfygurated and that hys face dyd shyne as the Sonne and that hys apparel was made as whyte as snowe In the .xxiiii. of Luke Ln. 34. Chryst appeared to two of his dysciples goyng to Emaus like a straunger In al these foresayd examples we see as straunge a woorke as is transubstantiation yet no man douteth of them bycause God is the worker nor anye man asketh howe this or that coulde be but beleuethe it and soo oughte we to doo concernynge the chaunge of the substaunce of breade and wyne into the substaunce of Christes bodye and bloude and not aske howe it may be The blessed martyr Iustinus affyrmeth that this question howe Iustinus martir is a token of vnbelefe and S. Ciril writing vpon the .vi. Chapiter of S. Iohn blameth the Capernaites Ciril vpon the Vi. of S. Iohn bycause they dyd aske howe Chryst was able to giue thē his fleshe to eate The wordes of saincte Cyryll be these They aske not without great impietie how canne this man geue vs hys fleshe and they remember not that nothing is impossible to God but let vs sayeth he haue firme faith in the misteries and let vs neuer in so high matters eyther thincke or aske this how Whē God is the worker let vs not aske how but let vs leaue the knowledge of his worke to hym selfe Chrisostome vpon Iohn the Vi. S. Chrisostome lykewyse vpon the sayde .vi. Chapiter sayeth that when this question howe any thing is done commyth into our myndes then with all there commeth vnbelefe also But bycause in scrypture the thyng that we receyue when we come to the sacramente is called bread therefore men haue fansied with thē selues that there must be the substaunce of material breade deceauing themselues by mystakyng the signification of this worde breade For thoughe in our common speach we vse to signify by this word bread that one kinde of materiall substaunce which is made of corne or graine yet in scripture it signifieth all kynde of fode whether it be the fode of the body or the fode of the soule and so dothe also the latyne worde Panis elles when we desyre god in our Pater noster to geue vs our dayly bread we shold make an vnperfytte petition which yet is a mooste perfyt petition Iohn 6. wherby we aske of our heauenly father all necessary fode In the .vi. of Ihon Manna is called breade and yet was it made of no kynde of corne or grayne and in the same chapiter Christe is called breade bycause he is the fode of the soule and there lykewyse the fleshe of Christ in the sacramēt is called breade and not there onely but in S. Paules Epystle also to the Corinthians for that it is the fode whereon we fede when we receaue the sacrament Agayne it is a commen trade in scripture to cal thinges by the name of that thinge whyche they once were as Adam is called earth because he was made of Earth Math. 11 and Chryst sayeth the blinde see the lame walke the deafe heare the dumme speake meanyng by the blynde lame deafe and dumme suche as before had bene soo but then were otherwyse Thyrdlye for that the fourme of breade doeth remayne it is in that respecte too called breade For these causes good faythful hartes are nothyng greued wyth the callynge of it breade in the scrypture but groundynge them selfes vpon the woordes of oure sauioure Christe when he sayde thys is my bodye and knowynge that it to be bothe breade and hys bodye also at once is impossyble they vndoutedlye beleue that by the power of GOD the

lyuely faythe oute of whyche wyll sprynge in vs muche holynesse of lyfe and quietnes of conscience and yf at any tyme throughe our frailnes we happen to fall we haue readye to rayse vs vp agayne the holye Sacramentes throughe the comfortable helpe whereof we be made stronge and so daye by daye more able to procede in al kynde of vertue and thus hauynge vpon earthe oure mother the holye churche whiche is the spouse of Iesus Christe the Sonne of God we maye be bolde to call vpon GOD our father and be assured that he wyll heare vs as hys dearebeloued chyldren and gyue vs the inheritaunce of heauen whyche is prepared for vs through our sauiour Iesus Christe To whōe wyth the father and the holy ghost be honour prayse and glory world without ende Amen H. Pendilton sacrae theologiae professoris ¶ An Homelye of the Primacy or supreame power of the highest gouernor of the militant Churche AS in euery naturall and polytyke body so in the churche militāt which is a misticall body superioritie and inferiority must nedes be amōgest the members thereof or ells it cannot endure And for thys cause speciallye our Sauiour Chryste when he was here conuersaunte on the Earth dyd hymselfe appoynte his Apostles Disciples and there successours to haue the ouersyght cure and high gouernement of his church to the worldes ende And to the intente that no man should contempne theyr aucthoritie he doth saye in the thyrtenth of Saynt Ihon Amen Amen Dico vobis qui accipit si quem misero Iohn 13 me accipit Qui autem me accipit accipit eum qui me misit That is to say Veryly Veryly I saye vnto you who that receyueth him whome I sende receyueth me And he that receiueth me receyueth hym that sent me And in the tenth of Luke he sayth Qui uos audit me audit qui uos spernit me spernit Qui autem me spernit spernit eum qui misit me Luce. 10. That is to saye He that heareth you heareth me and he that dispiseth you dispiseth me and he that dispiseth me dispiseth hym that sent me Of the Apostles also and theyr successours and of theyr charge ouer Christes flocke doth Saynt Paule speake in the fourthe chapiter to the Ephesyans saying Ephes 4. Ipse dedit quosdam quidem Apostolos quosdam autem Prophetas alios uero Euangelistas alios autem pastores et doctores ad consummationem sanctorum in opus ministerii in edificationem Corporis Christi donec occurramus omnes in unitatem fidei agnitionis filii dei in uirum perfectum in mensuram etatis plenitudinis Christi ut iam non simus paruuli fluctuantes neque circuferamur omniuento doctrine in nequitia hominum in astutia ad circumuentionem erroris That is to saye He meanyng Chryste hath giuen or appointed some to be Apostles some Prophets some Euangelistes some pastores and teachers to the perfytynge or consummating of the holyons to doo the worke of the mynistery to edyfye the body of Chryst vntyll we all come together in one vnitie of fayth and knowledge of the sonne of God vnto the estate of a perfecte man after the measure of the age of the fulnes of Chryst that from henceforth we should not be as babes waueryng neyther should we be caryed aboute with euery blaste of doctryne in the wickednes of men in the wylynes of them who go aboute to deceyue vs This place of Saynt Paule most playnelye setteth before our eyes the authoritie and gouernemēt which our sauiour hath appoynted to contynue to the ende of the worlde in his churche and howe the Apostles Prophetes Euangelistes Preachers and teachers are giuen of Chryst to his people to gouerne them And therewith al Saynt Paule in the sayde place sheweth to what ende suche gouernement and authoritie is instituted it is to wytte for the spiritual edifieng of the hole body in the fayth for the defense of the hole bodye from the poyson of heresye And in dede no one thing can so muche suppresse heresye as yf the Authoritie and gouernment Ecclesiasticall be accordingly therevnto estemed obeyed as witnesseth Saynte Ciprian the blessed Martyr in hys fyrst boke and third Epystle saieng Neque aliunde hereses obortae sunt Ciprian Lib. i. epistle ●3 aut nata sunt scismata quam inde quod sacerdoti dei non obtemperatur Nec unus in ecclesia ad tempus sacerdos ad tempus iudex uice Christi cogitatur cui si secundum magisteria diuina obtemperaret fraternitas uniuersa nemo aduersus sacerdotum collegia quicquam moueret That is to saye Neyther other where or by other meanes are heresyes sprong vp and scismes rysen than hereof that obedience is not gyuen to the preist of God Nor one is considered or thought to be in the churche for the tyme the preist and for the time the iudge in Christes stede vntowhich one yf the hole fraternitie dyd according to the heauenly commaundements obeye no man woulde stirre or moue anye thinge against the Colleges or cōpanies of preistes Hereby you may perceyue that saynt Cypryans cōclusion or iudgemēt is that the gouernment Ecclesiasticall and especially of one to be taken and reputed as Christes vicar is the best meane to let and suppresse heresies and that such one gouernor is to be obeyed of all chrysten people which thinge maye be proued very playnely and euidently by the holy scryptures themselues For the scryptures doo witnesse that our sauiour appoynted S. Peter to thys high rowme and charge ouer his hole flocke and no one of the Apostles els In the .xxi. Ioan. 21 of S. Iohn it is wrytten howe our sauiour after his resurrection appearing at the sea of Tiberias to certen of his Apostles amongest whome was Peter dyd fyrste take breade and fyshe and gaue vnto them And when they had refresshed them selues he sayde vnto Peter Simon Ioannis diligis me plus hiis Dicit ei Etiam domine tis scis quia amo te Dicit ei Pasce agnos meos Dicit ei iterum Simon Ioannis diligis me Ait illi Etiam domine tu scis quia amo te Dicit ei Pasce agnos meos Dicit ei tertio Simon Ioannis amas me Contristatus est Petrus quia dixit ei tertio amas me dixit ei Domine tu omnia nosti tu scis quia amo te Dicitei Pasce oues meas That is to saye Symon the sonne of Ioannes doeste thou loue me more then these doo He answered vnto him Yea Lorde thou knowest that I loue thee He sayde vnto him Fede my lambes Then he spake to him agayne and sayde Symon the sonne of Ioannes doeste thou loue me He aunswered yea Lorde thou knoweste that I loue thee He sayd vnto hym againe Feede my lambes Then spake he vnto him the third tyme and sayde Symon the sonne of Ioannes doest thou loue me Peter was sorie because Christ sayde vnto him now

these wordes this is my body and yet of these wordes no one Euangelist maketh any exposition bycause the wordes are playnely and symply to be taken as they were spoken Besids al this we haue in S. Paule in the .xi Chapiter of his first Epystle to the Corinthians a goodly and a large processe touchyng this Sacrament and yet in that whole processe no matter to instructe vs otherwyse to beleue of it than that there is in it the very bodye and bloude of our sauiour Chryst For fyrste he vttereth the wordes of our sauiour euen as the Euangelistes do as that he sayd this is my body and he maketh no declaration vpon the same Secondly where none of the Euangelists make mentiō of any paine due to the vnworthy receauer S Paule affirmeth that the vnworthy receyuing of this Sacrament bryngeth iudgement and dampnation Thirdly he telleth that for the vnworthy receauing herof God plageth cities and countryes with sondry greuous plages as with infirmity with syckenes and with death also Forthely he geueth vs counsell diligentlye to examine and trye our selfes before we come to gods borde If the very body and bloude of oure sauiour Christ be nat in dede in the sacramēt of the aultare why shold our sauiour so speake as he spake in the promysse made thereof why dyd he as he did in the instituting therof why dyd none of the Euāgelists so declare christes wordes why dyd sayncte Paule so terribly pronounce of the vnworthy receauynge of it and so ernestly warne vs of due preparation to be made therefore It is then most vndoutedly to be of all christen people beleued that in the Sacrament of the aultare there is the verye body and bloude of our sauiour Chryst worthy of all honour and glory the selfe same in substaunce that is in heauen which thing for Chryst to bryng to passe is a thing most easye he being God almighty maker of heauen and earth and for him to do is moost semely that as he gaue that bodye to deathe to redeme vs so he should giue the same in this heauenly bankitte to fede vs that he mighte be all in all The body of our sauiour Christ to be in very dede in heauen in the visible fourme of a mā and in the Sacrament of the Aultare inuisibly vnder the visible fourmes of breade and wyne nether is impossible to hys power that made all thinges of noughte nether vnsemely for his exceadyng great loue towardes vs who so loued vs that for vs he did not refuse to suffer death and that the death of the crosse neyther yet is it agaynst his wyll who of his onely mercye so promysed and wyth hys omnipotent word so instituted it nother is it fynally vnfytte for his wysedome seyng he hath so ordeyned that euery naturall mother nourysheth her children wyth the substaunce of her owne body And why then shold christen men refuse to beleue it why do we not rather embrace it and gyue God most hartye thankes for it being the greatest iewel that euer was amonge mortal men why do we not prepare our selues worthely to receaue it and as in all other poyntes of the christen religiō so in the belefe of it geue credite to fayth and bryng reason and our senses in subiectiō vnder fayth but suffer our ghostly enemy by carnall reasons to bryng vs away into heresie quyte and cleane to pull the ryghte faythe out of oure hartes Let vs all good people from hence forth be constaūt in the trueth and as all the catholyke churche beleueth and hath alwayes beleued let vs vndoutedlye perswade our selues that in the blessed sacrament of the Aultare there is vnder the fourmes of breade wine the selfe same body of our sauiour Christ in substaūce which was borne of the Vyrgin Mary and suffered death on the crosse for vs to whō with the father the holy gost be all honor glory world wythout ende Amen Io. Harpesfelde sacrae theologiae professoris et Archidiaconi London ¶ And Homelye of Transubstantiation THere are in the sacrament of the aultare ii thinges speciallye to be considered the one is the body and bloud of our sauiour Christ ther really cōteined the other is the fourmes of breade wine vnder whych the said body blud are cōteined Of the first parte ye hard in the last homely Touching the second the general belefe of the catholyke Churche if there were nothing els ought and may be a sufficient grounde for euery godly man to build hys conscience vpon which churche doth beleue that there is no substaunce of material bread and wyne remaining but onely the fourmes of breade and wyne the substaunce of Christes body and bloude there so contayned And yet because some haue vainely and curiously of late yeares talked of this second part and haue put many fonde doutes and scruples into peoples heades concerning the same ye shall nowe at large and fully I trust be instructed therin And fyrst this is to be noted that God hath from the begynnyng of the worlde manye tymes appeared to man some tymes in one sorte Gene. xviii and somtymes in an other In the .xviii. Chapiter of Genesis it is wrytten howe God and two Aungelles with him dyd appeare vnto Abraham in the lykenesse of men and howe Abraham feasted them Howe vaine a matter were it I pray you for vs here buselye to reason howe God or Aungell coulde appeare lyke man and whether they had true bodyes or no and whether they dyd eate in dede or no and yf they hadde not true bodyes in dede howe the appearaunce of bodyes coulde be where the substaunce of bodyes was not In the thirde chapter of the booke called Exodus we rede that God appeared to Moyses in the lykenes of flamynge fyre Exod. 3. and that oute of a bushe In the .v. of Iosue it is recorded how one sodenly appeared vnto Iosue lyke a man Iosue 5. hauynge a sworde drawen in his hand What can anye manne saye howe God shoulde appeare in a flame of fyre or what substaunce of a sworde was in that which appeared to Iosue Hereby it is easy to vnderstande how daungerous a thing it is to go about by mans wyt or reason to discusse the maner of the workes of almighty God Who seyth not that by the meane of such presumptuous curiositie men haue of late fallē into moost detestable errours touching the mooste blessed Sacramente of the aultare and haue moost spytefully rayled agaynst the same and with moost vyle termes haue gested thereof and finallye moost vily haue vsed the moost precious bodye and bloude of our sauiour Chryst in the same In which doing how can they loke for anye fauour at the handes of their heauenly father seyng in such dispituous maner they entreate the Bodye and bloud of our sauiour Christ his sonne But now to procede forth touching the declaration of the secōd thing to be considered in the blessed Sacramēt of