Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	bread_n	cup_n	4,095	5	9.9348	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02637	A detection of sundrie foule errours, lies, sclaunders, corruptions, and other false dealinges, touching doctrine, and other matters vttered and practized by M.Iewel, in a booke lately by him set foorth entituled, a defence of the apologie. &c. By Thomas Harding doctor of diuinitie.	Harding, Thomas, 1516-1572.	1568 (1568)	STC 12763; ESTC S112480	542,777	903

the very last man had drunke of that cup once filled and once cōsecrated for to that end this word al doth serue And that may wel appeare by S. Luke Luc. 22. who geueth vs Christes wordes in this wise Accipite diuidite inter vos Take yee and diuide it betwen you Which wordes S. Augustine saith were spoken of the Cup of the newe Testament Augustin de consensu Euangelistarū lib. 3. c. 1. Enim Matt. 26. Drinke ye al of this in vvhat s●●se vvas it spokē Marc. 14. Diuide this Cup betwen you and drinke yee al of this doth make al one sense and that may more plainely appeare by the word enim for which doth follow in Christes saying Drinke ye al of this for this is my Bloud As if he said were not this my bloud eche of you might drinke vp the whole cup if occasion of thirst so required But now it is geuen not to quench bodily thirst but to nourish the Soule Therefore drinke ye so that al may drinke of this one Cup. Et biberunt ex illo omnes And al they dranke of it Thus we see by the Circumstance of the place that the worde al doth nothing elles but warne them of the Mysterie present in the Cup whereof we may not inferre that al which at any time doo communicate in one Churche must needes drinke of one Chalice as the Apostles did as neither that there muste be stil twelue to drinke of euery Cup. For that was a Circumstance so vsed in Christes Supper as we can make no lawe thereof The true lawe to directe vs in that behalfe was committed to the Apostles who taught the Churche that alwayes at the Consecration it was needeful for bothe kindes to be offered and receiued as wel that the being of Christes Soule aparte from his Body at his death might be signified as also that the publike Minister might wholy represent by his outwarde action that here is al foode necessary for mannes comforte whether it be meate or drinke that he needeth As for the reste it shoulde be al one whether they that communicated receiued one or bothe kindes bicause the whole Body Bloude Soule and Godheade of Christe is fully present in either kinde Concerning that S. Chrysostome and Theophylact● haue said as wel of the cup as of the bread Doo this in my remembrance it meaneth that as wel when we consecrate the Body as when we consecrate the Bloud or when we receiue either of them bothe the end of our doing must be the memorie of Christes death Whereas Paschasius addeth expressely that the Ministers must as wel drinke of the Cup as the reste of the faithfull you name vs not the place where we maye find it And therein you haue done more politikely then vprightly or plainely For in deede it maketh not for you Paschasius speaketh of the spiritual eatīg or drinking Paschasius ca. 15. Paschasius in that place disputeth of spiritual eating or drinking and saith that as wel the faithful people as the ministers muste drinke spiritually of this Cup. His wordes immediatly before are these Solus Christus est qui frangit hunc panem per manus ministrorum distribuit credentibus dicens accipite bibite ex hoc omnes tam ministri quàm reliqui credentes It is Christ alone that breaketh this bread and diuideth it by the handes of his ministers vnto the beleuers saying take ye and drinke ye al of this as wel ministers as also the other beleeuers this is the Cup of my Bloud Lo as wel the ministers as al others are bid to drinke of the bread or Cup indifferētly to wit of Christ so that he speaketh no more of the Cup then of the bread but al in like wise of Christ alone For Paschasius saith ca. 15. that Christe brake the bread saing take yee and drink yee al of this this is the Cup of my bloud He then so mingleth the breaking of the bread with the drinking of the Cup that a man may wel perceiue that he rather spake of the thing it selfe conteined vnder those formes then of either kinde or forme by it selfe Iewel Pag. 230. M. Harding him selfe is forced to confesse by the reporte of Leo Sermone 4. De qua drages that the first knovven deuisers and authors of his Communion in one kinde vvere the olde heretikes called the Manichees Harding Where haue you any such word in al my booke M. Iewel I must beare with you for customes sake M. Ievvel forgeth vvordes vpon his Aduersarie For this is your accustomed manner to make me speake that which I neuer thought It is to be vnderstanded that before the time of Leo and in his time also the manner and custom was that the faithful people receiued either one or bothe kindes as their deuotion serued them By occasion of which custom The Manichees heresie denying Christes true flesh the Manichees also couered their pestilent heresie as they who beleued that Christ had no true flesh and consequently no true bloude but onely a phantastical or apparent body without real truth of flesh and bloud They then perceiuing that at the mysteries some Christians vsed to receiue one kind alone mingled them selues alwaies with them and wholy absteined from the Chalice Which thing when Pope Leo perceiued he gaue a watch worde thereof vnto the people saying Sermone 4. De qua dragesim Cùm ad tegendam infidelitatem suam nostris audeant interesse mysterijs ita in Sacramentorum communione se temperant vt interdum tutius lateant Ore indigno Christi corpus accipiunt sanguinem autem redemptionis nostrae haurire omnino declinant Whereas they to hide and cloke their infidelitie be so bolde as to be present at our Mysteries they behaue them selues so in the receiuing of the Sacramentes that now and then they may lurke the more fafely They receiue with vnworthy mouthe the body of Christe but as for the bloud of our redemption they vtterly refuse to receiue it Now if these men came thus to the mysteries among the Christians to hide their heresie and infidelitie it is not to be thought that they alone receiued one kinde For then they had forthwith ben betraied But whereas other men receiued either the body or the bloud as occasion or deuotion required the Manichees euer receiued only the body of Christ and neuer the bloud and that with this false and heretical opinion that Christe had no true bloud Gelasius then being Pope not long after Leo willed al the Christians who before were at libertie to receiue bothe kindes that thereby al oportunitie and occasiō might be taken from the Manichees any more so to lurke and to cloke their impietie Now to declare this muche is not to confesse that the Manichees were the first deuisers of Communion vnder one kinde Wherfore you maie haue good leaue M. Iewel to take that spiteful Vntruthe to your selfe home againe

these plaine wordes agreeth the Doctrine of the olde Fathers S Chrysostome saith Quod est in Calice id est quod è latere fluxit illius nos sumus participes That whiche is in the Chalice is that Chrysost in Ephe hom 3. whiche flowed from his side and thereof wee are partakers And againe Vasa non participant nec sentiunt Sanguinem quem in se habent nos verò planè The vesselles partake not ne feele not the bloude which they conteine in them but we do partake it And as there Chrysostome saith the vessels haue the same bloud of Christe for the time which commeth to our hartes and soules Augustin epist 86. S. Augustine also saith dicit cessisse panipecus tanquam nesciens tunc in Domini mensa panes propositionis ponisolere nunc se de agni immaculati corpore partem sumere Dicit cessisse poculo sanguinem non cogitans etiam nunc se accipere in poculo sanguinem Vrbicus saith that the Lambe of the newe Testament hath geuen place to the bread of the new Testament being ignorant that both then the shew bread was wont to be put vpon the table of our Lord and that now also he taketh his parte of the Body of the vnspotted Lambe He saith that bloude of the olde Testament hath geuen place to the cuppe not considering that he nowe also receiueth bloude in the Cuppe Marke Reader this comparison of S. Augustine that as the olde Fathers did eate of the Lambe so do we of the true Lambe Christe and as the Priestes of the Law had bloud in their basens euen so haue we in our cuppe whence we receiue it The oddes onely is that their bloude was onely the bloude of Calues not hable to cleanse man but our bloude is the bloude of Christe which cleanseth al sinnes Our Sacramentes therefore are the spiritual noueltie of the new Testament not lacking either Aulter or Fire or Breade or Lambe or Bloude but hauing them al in Christes Body and Bloud into which the breade and wine are so conuerted that the verey true and real bloude of Christe is receiued in the cuppe Oecumenius also saith Oecumenius in cap. 11. 1. Cor. Pro sanguine irrationalium Dominus proprium dat sanguinem et bene in poculo vt ostendat vetus testamentum ante à hoc delineasse Our Lord in stede of the bloud of vnreasonable beastes doth geue his owne bloude and it is wel that he geueth it in a cuppe to shew that the olde Testament did foreshadow this thing Euthymius agreeth with the same Fathers If then it be cleere by Christes owne wordes and by the interpretation of the Fahers that the same bloude which was shed for vs and which ranne out of Christes side was in the cuppe and that thence it is partaken seing that wine was not shed for our redemption it is cleere that after Consecration wine was not in Christes cuppe except as I said before we take wine by a metaphore as Christ is the vine and his bloud is the wine of that vine which Christ is Notwithstanding that I haue great aduantage in the rest of M. Iewels wordes yet seing this much doth suffice for the Catholike reader I wil not spende moe wordes therein but wil passe away to some other mater Concerning the adoration of the Sacrament Adoratiō there is much more said of it in myne owne and in other mennes bookes then as yet M. Iewel or al his fellowes haue answered And that thing wholy dependeth of the real presence Of applying the merites of Christes Death to others in the Masse The 9. Chapter Harding WEe neuer taught that by our Masses wee applied and distributed al the merites of Christes death to men how soeuer they were disposed Iewel Pag. 297. The most catholike pillers of your catholike Church as namely Caietanus haue said that faith is not necessarie for him that receiueth the Sacrament of thankesgeuing notvvithstanding he acknovvlegeth this vvas an errour Harding What vanitie is this to laie that to Cardinal Caietane which your selfe cōfesse he defendeth not but acknowlegeth to be an errour The wordes by you alleged out of a booke made by one Paralip Vrsper anno 1518. that was as false a brother as your selfe do meane no more but that a man may receiue Christes body albeit he haue no faith as Iudas did What is this to the purpose that we speake of Moreouer if Caietane once had thought which he neuer did that by the Masse we applie Christes merites to menne not wel disposed yet seing you say he tooke it for an errour afterward by this meane I might prooue that M. Iewel were a Papist bicause once he professed the beleefe of the Catholike Church when verely that Church was only meant by Godfathers Godmothers and the Ministers which had the Sacrifice of the Masse and praiers to the Saintes and Praiers for the Dead But you can not M. Iewel allege vs any one man that saith that by the Masse we applie the merites of Christ to menne howsoeuer they be disposed Neither doth Gabriel Biel nor Iacobus de Valentia De venerab Sacramento altaris c. 1. nor S. Thomas teache so whose wordes you corrupt with false translation englishing Pro quotidianis delictis for the debte of daily sinnes where debte is not in the Latine And in deede the debte of al sinnes as wel actual as original was taken awaie by the Sacrifice of the Crosse But we see euidently that the acte or actual doing of al sinnes was not then taken awaie For euen now faithful menne do sinne daily Therefore wee neede stil a dayly Sacrifice of none other substance then that of the Crosse was but euen of the very same substance which substance hath in it al his merite of the Crosse And thus we offer Christes body and bloude not now in truth by bloudshedding as once only vpon the Crosse it was offered but in mysterie by changing the breade and wine into his body and bloude We offer it thus I saie to applie vnto deuoute persons by faith and sacramentes the merite of the Crosse praying vnto God that the death of Christ which is euer auaileable in it selfe may through his bloude which we offer in the chalice and drincke with our mouth and partake in our soules by faith and charitie be made auaileabe vnto vs. Iewel Catharinus one of the VVorthies of your late chapter of Trident saith Deincruēto Sacrificio Apparet c. Harding Whatsoeuer he said he is none of our Worthies nor yet is he allowed of the Councel of Trente when soeuer in any matter of Doctrine he speaketh otherwise then that Councel doth I doubte much M. Iewel how in the iudgemēt of wisemen these boish flowtes become a man of your professiō in that so vainly you praise vnto vs now Peter Lombard now Gratian now the Gloser vpon him now Lorichius now Cusan now Catharinus now Caietane now Alphonsus now Pighius

happeth bicause we yeelde and consent vnto sinne and not bicause the concupiscence of it selfe is sinne before we haue consented vnto it Ievvel 217. S. Augustine saith in most plaine vvise Contra Iulianum lib. 5. c. 3. The concupiscnce of the flesh against vvhich the good spirite lusteth is both sinne and the paine of sinne and the cause of sinne Yet the late blessed Chapter of Trident in spite of S. Augustine hath published the contrarie Harding Thus ye speake in spite of the Coūcel Verely the Coūcel of Trent did determine that which it foūd in S. Augustin who teacheth most manifestly that the Cōcupiscēce is not properly sin but is only called so And thereby you know how S. Augustine is to be vnderstāded in the place by you alleged His most plaine words are these Augustin cōt duas epist Pelagi li. 1. ca. 13. Dicimus Baptisma dare oīm indulgentiā peccatorū et auferre crimina nō radere Sed de ista cōcupiscentia carnis falli eos credo vel fallere cū qua necesse est vt etiā baptizatus hoc si diligētissimè proficit spiritu Dei agitur pia mente confligat Sed haec etiāsi vocatur Peccatū non vtique quia peccatū est sed quia peccato facta est sic vocatur Sicut sciptura manus cuiusque dicitur quòd manus eā fecerit We say that Baptisme geueth remissiō of al sinnes and that it taketh crimes quit away and doth not shaue them as who would saye it leaueth not the rootes behind But I suppose that as touching this Concupiscēce of the flesh they be either deceiued them selues or that they deceiue others For of this Concupiscēce he also who is baptized yea though he profit neuel so wel and be guided with the spirite of God must of necessitie suffer in his Godly mind some conflicte But this Concupiscence albeit it be called sinne yet verely it is not so called bicause it is sinne but bicause it is made by sinne As for example any writing is called the hand of him that wrote it bicause the hand made it If then S. Augustine say most distinctly that the Concupiscence in them that are baptized is not a sinne how spitefully yea how falsely also haue you said that the Councel of Trent defined the contrarie in spite of S. Augustine I pray you be not so angry with the Councel of Trent If your stomake wil not holde in that spiteful humour but you must nedes vtter it yet wil truth be truth Of the Real presence of Christes Bodie in the Sacrament of the Aulter The 5. Chapter The Apologie Pag. 218. VVe saie that Eucharistia that is to saie the Supper of the Lorde is a Sacrament that is an euident representation of the Bodie and Bloude of Christ vvherein is sette as it vvere before our eies the death of Christ and his Resurr●ction and vvhat so euer he did vvhilest he vvas in his mortal Body to the ende vve maie geue thankes for his deathe and for our deliuerance And that by the often receiuing of this Sacrament vve may daily renevve the remembrance thereof to thintent vve being fedde vvith the Bodie and bloude of Christe may be brought into the hope of the Resurrection and of euerlasting life and maie most assuredly beleeue that as our bodies be fedde vvith bread and vvine so our soules be fedde vvith the Bodie and Bloude of Christe Confutation fol. 90. b. Among al these gay wordes we heare not so much as one syllable vttered whereby we may vnderstande that yee beleeue the very Bodie of Christe to be in deede present in the blessed Sacrament of the Aulter Ye confesse the Eucharistia whiche commonly ye cal the Supper of the Lorde to be a Sacrament and al that to be none other then an euident token of the Bodie and Bloude of Christe c. Iewel Defence Pag. 220. Here is no mention saith M. Harding of Real presence and thereupon he plaieth vs many a proper lesson Notvvithstanding here is as muche mention made of Real presence as either Christe or his Apostles euer made or in the Primitiue Catholique Church vvas euer beleeued Harding COnsidering how ofte this matter hath ben handled and how few men are ignorant what ech side saith I wil be the shorter in this place First I graunt the eating of Christes body by faith to be necessarie Againe I graunt the Sacrament to be a mystical figure of Christes death and of his visible body But I say farther that besides eating by Faith our flesh and body receiueth Christes body and that really Matt. 26. That these vvordes this is my body this is my Bloude are meant properly Tertulliā de resurr Carnis Which conclusion is proued bicause the wordes of Christ this is my body are meant properly and without any figure of speach albeit the manner of the presence be figuratiue My reason to proue that Christes wordes are meant properly is the perpetual interpretation of the auncient Fathers the sense and custome of the Churche To beginne with Tertullian he saith in this wise Caro abluitur vt anima emaculetur Caro vngitur vt anima consecretur Caro signatur vt anima muniatur Caro manus impositione adumbratur vt anima spiritu illuminetur Caro corpore sanguine Christi vescitur vt anima de Deo saginetur The flesh is washed that the soule may be made without spot The flesh is annointed that the soule may be consecrated The flesh is signified that the soule may be fenced The flesh is shadowed with the laying on of handes The flesh is the meane vvhereby the grace of God passeth vnto the soule that the soule also may be lightened with the holy Ghost The flesh is fed with the body and bloude of Christe that the soule also may be made fat of God In these wordes as diuers Sacramentes are ioyned together so herein they agree al that the flesh is the meane by which the grace of God passeth to the soule As therfore in Baptisme the flesh is washed that the soule may be cleansed so in the Sacrament of the Aulter the flesh is fed with the body and bloude of Christ that the soule may be nourished with the godhead which dwelleth in that fleshe It is then to be noted that the fleshe eateth not material bread and wine but the body and bloud of Christ For as the thing wherewith we are washed is water and that wherewith we are anointed is oile euen so that wherewith the flesh is fed is the body and bloud of Christ The instrument therefore of Gods grace is none other in the Supper beside that flesh wherein the fulnesse of the Godhed dwelleth It is wel knowen that our flesh hath no faith to eate Christes body withal Therefore when our flesh is said to be fed with Christes body it is clearly meant that our flesh is also really fed with Christes owne substance as it is washed with

when we desire to be holpen by his bloud representing the memorie of S. Thomas vnto Christe our Sauiour and as it were putting him in minde of his death suffered for his sake we desire to haue Gods grace the soner geuen vnto vs through that mercie which he shewed to the said S. Thomas Philip. 1. Scio quia hoc mihi prouen●et ad salutem per vestram orationem subministrationem spiritus Iesu Christi I know saith S. Paule that this thing shal helpe forwarde my saluation by your prayer and by the helpe of the spirite of Iesus Christe Prayer of good mē and Gods spirit ioyned together in healping vs. Here are ioyned together two thinges the praier of good menne and the helpe of the spirite of Christe They are both vttered by this syllable per by or through But what Is S. Paule become blasphemous bicause he ioyneth mennes prayers with Gods spirite No no. He meant that the prayer of menne might helpe him not of them selues but by Gods gift But the spirite of Christe was hable to help him of it selfe as being the spirite of God And yet those two helpes so far vnlike are put together in one sentence and expressed by one kinde of speache But it is not a phrase of speache whiche maketh the difference it is the harte of the faithful which distinguisheth al. Your wordes be faire M. Iewel but your harte vnwares to your selfe doth honour the Idol Caluine more then Christe Iesus For you are ashamed of Christes olde Churche and deformed spouse as you thinke But the trimme strompet of Caluins setting out pleaseth you right wel It is that fowle and blind harte of yours that shal condemne you and not letters or syllables whiche in al your bookes you hunt after Whatsoeuer our wordes be you maie assure your selfe our faith and harte putteth difference inough betwen S. Thomas Becket a good man and Christ Iesus God and man If it shal please you to conferre this praier touching S. Thomas with a praier that I shal anonne allege out of S. Ephem I truste you wil reuoke your rash iudgement wherein you condemne the Catholique Churche for this and the like praiers Iewel Pag. 312. You in your imagination of the Saintes of God haue made Idolles Harding It is you that haue made Idolles of the enemies of God to wit of Luther of Caluin of Peter Martyr your maister and of others the like As for our honour geuen to the Saintes it is no greater then the primitiue Church gaue to them that is that they heare vs in Christ and praie in great charitie for vs. And so did al the olde Fathers beleeue as being so taught of the Apostles S. Irenaeus so nigh vnto the Apostles S. Marie the virgī is the aduocate of Eue. Irenaeus li. 5. doubted not to say that the Virgin Marie obeied God Vti virginis Euae Maria virgo fieret aduocata That the Virgin Marie should be made the aduocate of the virgin Eue. And yet doth he not make her equal thereby with Christe For our Ladie is in an other sense and sorte our aduocate then Christ is Christ by right may pleade for vs the Virgin Marie by grace may intreate for vs. S. Gregorie Nazianzene who praied him selfe to S. Basil being departed this life Gregorius in monodia Idem in laudem Cypriani Hilarius in psalm 124. Homil de 40 martyribus reporteth thus of S. Cyprian Virginem Mariam rogauit vt periclitanti virgini opem ferret He desired the Virgin Marie to helpe the Virgin which was in daunger S. Hilarie saith we haue no smal garrison in the Apostles and in other Saintes S. Basil speaking of the fortie Martyrs saith He that is pressed with any calamitie ad hos confugiat vt à malis liberetu● Let him flee to these that he may be deliuered from euil thinges hos oret let him praie vnto these c. S. Hieromes minde is wel knowen writing against Vigilantius Hom. 66. ad populū Antioch S. Chrysostome saith that the Emperour the pride of his purple laid a syde stat Sanctis supplicaturus standeth to make his supplication to the Saintes that they make intercession for him to God S. Augustine sheweth it to be a commoditie De cura pro mort gerenda cap. 4. that Christian menne should be buried nigh to the Saintes that the frendes of the dead eisdē Sanctis tāquam patronis susceptos apud Dominum adinuandos orando commendent that the frendes of the dead may by making their prayer commende the dead as clientes to the same Saintes as to their patrones by them to finde helpe with God Theodorit De curatio graecarum affect li. 8 Theodoritus at large treateth of this mater saying that they whiche go on Pilgrimage praie vnto the Martyrs to be their companions on the waie not saith he that they make them Goddes but they praye vnto the Martyrs as being the menne of God He sheweth moreouer that after their returne some dedicated Images or figures of Eyes some of Handes some of feete made in siluer or golde S. Paulinus S. Leo S. Gregorie S. Bede and al the other holy and learned Fathers agree herein Iewel Pag. 313. VVhereas yee teache the people thus to praie vnto the blessed Virgine Monstra te esse Matrem commaund thy sonne vse thy motherly authoritie ouer him let him knovv thee to be his mother this you saie is no blasphemie but a spiritual dallying Novve verely this must needes be a blessed kinde of Diuinitie that can turne prayer into dallyance Harding You scoffe wel but what say you to my reason that the spouse in the Canticles dallieth in such sorte with Christe her spouse Why is the worde ieasted at and the reason let passe But syr I pray you who taught you to english Monstra te esse matrem Commaūd thy Sonne where haue ye these wordes let him knowe thee to be his mother Monstrare is to shew you knowe The English of monstra te esse matrem Monstra te esse matrem is shew thy selfe to be a mother and it may wel be vnderstanded by relation made as wel towardes vs as towardes Christe Towardes him by nature towardes vs by affection But doo not the wordes next following sufficiently declare the mater Sumat per te preces qui pro nobis natus tulit esse tuus Shew thy selfe to be a mother let him take praiers by thee that is offer praiers vnto him who for our sakes was content to be thy sonne So that al this notwithstanding we may demaunde of you where it is written that we bid our Ladie to commaunde her sonne For whiche demaunde you scoffe at M. Cope without witte Pag. 313. or reason calling him One of my Beauperes of Louaine Why you should so cal him I know not nor your selfe I beleeue For Beaupere in frenche is a Father in lawe And neither I haue married his daughter nor he my mother