Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	john_n	reason_n	use_v	4,413	5	9.2793	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03829	A diduction of the true and catholik meaning of our Sauiour his words this is my bodie, in the institution of his laste Supper through the ages of the Church from Christ to our owne daies. Whereunto is annexed a reply to M. William Reynolds in defence of M. Robert Bruce his arguments in this subiect: and displaying of M. Iohn Hammiltons ignorance and contradictions: with sundry absurdities following vpon the Romane interpretation of these words. Compiled by Alexander Hume Maister of the high schoole of Edinburgh.	Hume, Alexander, schoolmaster.	1602 (1602)	STC 13945; ESTC S118169	49,590	134

beleeu● that if GOD had showen so notable a iudgment on Iohn Knoxe in the pulpite and presence of such a frequent assemblie as vseth to be in the Church of Edinburgh the people woulde not haue onely abhorred his doctrine but stoned him selfe out of the towne Or can anye man that hath a mans harte that is reason and vnderstanding beleeue that if Iohn Caluin had vsed that manifest iuglarie which ye are not ashamed to publish in the face of the Sun in the congregation at Geneua that that people who found the moyen in a priuate grudge to banish him their towne for certaine yeares would not on such a notorious cause as that haue either stoned him in the streetes or expelled him at the leaste with shame for euer But this is a note of gods iudgment that hee hath so besotted your senses that you haue not the wittes to caste a probable collour vpon your lyes This was an other cause that made me leaue my purpose to confute your booke For if I had gone fordward I sawe that I was to meete with many slanders which was not worth the hearing nor reading and needed no other to confute them then the mouth that toulde them if the hearer had but halfe a nose to smell alye as whote as a foxe Yet hauing spent many dayes and nights in gathering materialles to that worke I resolued not to lose them but with some trauell contriued them in this forme which you see hoping that the power of reason and truth might not onelie staye such from that erroure as your sectaries had made to doubt but also make you and them to doubt of that which you teach so confidently if you would read as aduisedly as you haue bequeathed your selfe vnconsideratlye to that abhomination And heare I charge you in the bowels and mercies of lesus Christ as you will answere in the great daye of the Lorde if you doubt indeed which is not likely for anye matter that wee can see in your bookes to haue turned you or left the truth for any particular to open your eyes againe to the light and to returne to the grace from which you are fallen I haue heere deduced the truth of this question whereon standeth the foundatiō of the Romane religion from Christ to our owne times I haue taken this paines partlie for our people partelye for you to whome I wishe the good that a Scholar should to his maister And therefore I praye you as you loue to liue for euer to leaue the way of death euerlasting Otherwayes in the court of conscience where truth will be reuealed the popes indulgence will doe no good I must beare witnesse of your wilfulnes and proude contempt of the reuealed truthe The Lorde giue you a harte to loue him better then men Yours if you be Christes ALEXANDER HVME The diduction from the fountaine OVR Lord and maister Iesus Christe that night that hee was betrayed into the hands of the highe preiste to continue in his Church a solemne remembrance of his blessed passion which hee was shortly to suffer instituted at his last supper with his disciples after that hee had finished the lawe of the pascall Lamb in place there of a newe Sacrament in the Elementes of Breade and Wine In this and with this after an vnspeakable maner be a secret diuine efficacie hee deliuered also to their Faith his precious Bodie and Blood to vnite them and al that should succeede them to be bone of his bone and flesh of his flesh to nourish their soules vnto eternal life In this mystery there is such a secret cōiunctiō betweene the elements and his precious flesh that in al ages it hath exercised the hearts and minds of men in the deep contemplation thereof some to life and some to eternall death and condemnation For seeing the glorie and excellencie of our omnipotent God consisteth in the highest perfection of mercie and iustice his infinite wisdome hath tempered his worde and Sacraments to minister matter to both Therefore betweene his elect whose heartes he illuminates with the light of his spirite and those whome he hath left to the iudgment of their owne fenses and illusions of errour there hath risen out of this cloude greate stormes to exercise his Church that it might not lye sleeping in the sonne of securitie It is fortie yeares and mor● since the Lord● beganne to sowe in this countrie being then ouerwhelmed in the mists of ignorance the seede of his eternall trueth Now seeing our vnthankfulnes hee suffereth the enemie to repaire home againe and to sowe darnel in his haruest He is busie and we are secure Wherefore to meete his practises and to arme the simple against his sophismes I haue chosen this argument of reall presence as of greatest importance to confute all papistrie For if the naturall bodie of our Sauiour is not in the sacrament as they call it of the altare they haue no sacrifice for the quick and deade and wanting that their market of masses this fiue hundreth yeares hath beene a faire of false wares In this disputation I will vse no rethoricall colloures to fill mens eare● with wordes but shortely will ayme my arguments to the poynt hoping that in all sounde iudgementes weight of reason will be more effectuall then the ratling sound of emptie words I will deduce the truthe of this poynte out of the well of truth and then will proue the Church to haue receiued it from Christ and his Apostles and notwithstanding the craft and crueltie of the enemie to haue kept it sincere and pure to our times Lord shew to me the the light of thy truth put weight in my wordes and force in may arguments to beare thy truth through the middest of thy enemies and to confounde the wisdome of the wise Our Lord and Sauiour at the institution of this Sacrament tooke breade and after that hee had giuen thankes broke it and gaue it to his disciples saying Thus is my body which is broken for you this doe ye in remembrance of me The wordes this is my bodye the Church of Roome taketh literallie ●ffirming that the breade is turned into the very natural reall body of christ hauing no nature thereof but collour sauour taste and other inseparable accidents Wee on the other side take them figuratiuelie denying that there is anye change of the substance but that the bread remaineth bread representing to our soules the bodie of Christ to feede our soules to eternall life As for the wordes them selues without other inforcements they are capable of both senses we grant that if both scripture nature did not denye they maye be taken literallie Againe that they may be taken figuratiuely if the peruersnesse of the aduersarie will not grant other scripturs in the same forme will easilie conuince He that saide of the bread This is my bodie saide likewise of him selfe I am a vine I am a doore and Paull saith the rock vvas Christe But

it were the thinge which it was not in substance To the same effect he saith Non dictum est petra significat Christum sed petra erat Christus it a enim scriptura solet loqui It is not said that the rock did signify Christ but that the rock was Christ for so the scripture vseth to speake This forme of speach he and sundrie other of the fathers acknowledges in the sacrament Ad hib●●t Iudam ad conuiuium in quo corporis sui figuram discipulis commendauit Christ admitted Iudas to the Supper in which he commended to his disciples the figure of his bodie And againe Non dubitauit dicere hoc est corpus meum cnm daret signim cerporis sui Hee doubted not to saye This is my bodie when hee gaue to his disciples the signe of his bodie Chrysostom saith Christus mortuus non est cuius symbolum ac signum hoc sacrificium est Christ is not deed of whome this sacrifice is a symboll and a signe Theodoret saith Qui seipsum vitem appell at ille symbola et signa quae videntur appellatione corporis et sanguinis honor auit non naturam mutauit He who called himselfe a vine honoured the signes and symbolles which are seene with the name of his bodie and bloode not changing their nature Nazianzenus calleth them ●oon megaloon mysteerioon antitypa The figures of great mysteries And in another place tou timiou soomatos antitypon The figure of his glorious bodie Tertullian to proue against Marcion that the bodie of Christ is not a fantasie taketh an argument from the Sacrament in these wordes Acceptum panem acdistributum discipuilis corpus suum illum fecit hoc est corpus meum dicendo id est figura corporis mei figura autem non ●uisset nisi veritatis fuisset corpus That is taking breade and diuiding it among his disciples hee made it his bodie saying This is my bodie That is this is a figure of my body Now it coulde hot haue beene a figure of his bodie if his bodie had not beene a very bodie because men vseth not to make figures of phantasies August de doctrina teaching in a long discourse that the scriptures alwayes implyeth some figure when they seeme to command facinus or flagitium That is as he him self expoundeth it an ill turne to him selfe or to an other in the ende bringeth for example the place out of the 6. of Iohn The letter whereof these men vrge so instantlie and concludeth it to be a figure in dispite of the pope the counsell of Rome which did in cannon it eight hundreth yeares after him to be catholick doctrine to grinde and rend the sacred bodie of Christ with sacrilegious teeth Nisi manducaueritis carnem filii hominis et sanguinem biberitis c. Facinus saith he vel flagitium videtur iubere figura ergo est Except thou eate the flesh of the sonne of man and drinke his blood seemeth saieth August to command a foull turne and therefore is a figure In these places of August Chrysostom Theodoret Nazianzen and Tertullian and many moe that might bee alledged to this effect it is manifest that these fathers and the Church in their times tooke the wordes of the institution this is my bodie figuratiuely Origen saith Si secundum literam accipis id quod dictum est nisi manduca●eritis carnem filii hominis litera illa occidit If thou vnderstand after the letter the wordes of our sauiour except you eate the flesh of the sonne of man c. that letter killeth Hyeronimus saith De hac quidem hostia quae in commemor atione Christi mirabiliter fit edere licet de illa uero quam Christus in ara crucis obtulit secundum se nemo potest edere Of that oblation which was made wonderfullie in remembrance of Christe a man may eate but of that which was offered vpon the alter of the crosse of it self no man can eate Chrysostom saith Si carnaliter accipis nihil lucraris If thou receaue it carnallie it will doe thee no good Of these places it is plaine that the flesh of Christe is not eaten with our teethe and that the eating the flesh of the sonne of man is not to bee vnderstood literallie Cyrillus saith Christus credentibus discipulis fragmenta panis dedit Christ gaue to his beleeuing disciples peeces of bread Hieronymus saith Christus in typo sanguinis sui non obtulit aquam sed vinum Christe in the type of his blood offered not water but wine Cyprianus saith Dominus sanguinem suum vinum appellauit de botris et acinis plurimis expressum The Lorde called wyne pressed out of many clusters grapes his bloode And againe Inuenimus vinum fuisse quod dominus sanguinem suum dixit Wee finde that it was wine which the Lorde called his bloode Of these places it is cleare that it was bread and wine which Christ gaue to his disciples bittes of bread wine wrong out of grapes Irenaeus saith panis eucharisticus carnis nostrae substantiam auget The bread of the eucharist that is of the Lordes supper turneth to the substance of our flesh augumentes it Origenes saith Ille cibus qui sanctificatur iuxta illud quod habet materiale in ventrem abit et in secessum e●citur That meate which is sanctified that is consecrated to a holie vse according to the matter or substance of it goeth downe into the bellie and is cast out into the iakes Be these two fathers it is plaine that the breade in the Sacrament doth nourish the body passeth through the belly and auoydeth into the draught which were an absurd thinge to speake of the precious flesh of our Sauiour Cyrill saith Christus cum discipulus suis etsi non corpore tamen virt●te deit atis semper futurus Christ will be with his disciples howbeit not bodilie yet bee vertue of his diuine power alwayes And in an other place Christus non poter at in carne versari cum apostolis post quam ascendisset ad patrem Christ coulde not in his flesh conuerse with his disciples after that hee was ascended to his father Athanasius saith Quomodo vnius hominis corpus vniuerso mundo sufficeret Quod tanquam in illorum cogitationibus versatus Christus commemorat A quibus cogitationibus vt eos auocaret quemadmodum Paul● ante suae descensionis de coelo mentionem fecit ita nunc reditus sui in coelum How can the body of one man suffice the whole world which thinge hee recordes as if hee had beene in their heartes From which thoughts to drawe them now hee maketh mentiō of his ascending into heauen as hee had done before of his descending from heauen By these two fathers yow maye see that Christ is ascended into heauen as concerning his bodie And to perswade the Capar●aites