Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	body_n	bread_n	wine_n	5,623	5	8.3136	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10468	The boke of Barthram priest intreatinge of the bodye and bloude of Christ wryten to greate Charles the Emperoure, and set forth. vii.C. yeares a goo. and imprinted. an. d[omi]ni M.D.XLviii. Cum preuilegio, ad imprimendum solum.; De corpore et sanguine Domini. English	Ratramnus, monk of Corbie, d. ca. 868.; Trithemius, Johannes, 1462-1516.; Hugh, William, d. 1549.	1548 (1548)	STC 20749; ESTC S115653	21,331	36

take those thynges in verite whych at thys tyme we take in fygure He sayeth that these thynges be done in fygure and not in verite That is by a symilitude not by the manifestacyon of the thynge it selfe The fygure and the verite do dyffer betwene them selues Wherfore the body and bloud that be now celebrate in the churche do dyffer frō the body and thy bloude whyche ar now knowē to be glorifyed by the resurrection thys body is the pledge the figure the other is the verye natural body Thys we celebrate vnto such tyme as we may come to the other and after that we shall come to it the sacramētall body shal be remoued nowe we se that thes too bodyes differ asmuche the one frō the other as the pledge doth from the thynge for whych it is left and as the ymage differeth from the thynge wherfore it is the ymage● and as the fygure differeth from the verite thus it is playne that the mysterye of the body bloude of christ whych is receyued of the faythful in the churche differeth frō the sayde body that was borne of marye the virgyn that suffered was buryed that rose agayne ascēded into heauē sytteth on the ryght hande of the father For thys whych is celebrate in the way muste be spiritually vnderstande for fayth beleueth that thynge whych he seeth not that fedeth the soule spiritually maketh glad the harte gyueth euerlastynge lyfe incorruption Whyles no hede is takē to the thyng that fedeth the body that is pressed wyth the teeth that is brokē in pecys but that thynge whych is takē in fayth spiritually but that body in the whych christ suffered rose agayne is hys proper bodye takē of the virgyne marye palpable visyble ye after hys resurrection he sayth to his disciples Why be you troubled why do fantises occupie youre hartes loke vpō my fete and my hande for I am he grope and see for a spryte hath no fleshe nor bones as ye se that I haue Let vs also here what saynte fulgencius sayeth in hys boke of fayth beleue stedfastly doute not but the onelye beggottē sonne of god the worde was made fleshe that he offered hym selfe for vs as a sacrifice to god in the order of swetnes vnto whō wyth the father the holy gost the patriarkes the prophetes the priests of the olde testamēt dyd sacrifice beastes vnto whō wyth the father the holye ghost wyth whō he hath lyke deuynite the holy vnyuersal church through out all the world● seaseth not in fayth charite nowe to offer the sacrafice of breade wyne In thos fleshely sacrifyces was the significaciō of the fleshe of christ whych he offered for our synnes a significacion of the bloude that he shede for the remission of our synnes but in sacrifice of breade wyne is the action of thankes the cōmemoraciō of the fleshe of christ that he offered for vs of the bloude that he shedde for vs Wherof of Saynte Paule speaketh in the actes of the apostles sayenge take hede to you youre vniuersall flocke in the whyche the holye gooste hath made you byshopes to gouerne the church of god that he hath acquyred wyth hys bloude therfore in the former sacr●fyces it was sygnifyed figuratyuely what shoulde be gyuen vs in thys it is euydently shewed what is gyuen vs already for asmuche as he sayeth that in the former sacrifyces it was sygnifyed what shold be geuen vs in thys sacrifice we remēbre what is gyuen vs already He declareth that as the sacrifices of the olde lawe was fygures of the thynge that was it to com● so thys sacryfice is a figure of the thyng which is already past By these wordes he hath moste playnly shewed how muche difference is betwene the body in whych christ suffered the body whych is celebrate in the remēbraunce of hys passiō death for the bodye wherin he suffered is the proper the verye body hauyng no mysterie nor fygure in hym But thys is a mystycall body shewying one thynge externely by a fygure representyng an other thynge internly through the intellec●iō of fayth Yt let vs adde an other testymoney of saynte Austen that shall both affyrme oure wordes fynyshe oure oracion In the sermone that he made to the people touchyng the sacrament of the alter he sayeth thus The thynge whych you se in the alter of god was sene of you the last nyght but what it is or what it meaneth or of how● great a thyne it conteyneth the sacrament ye haue not it hearde The thyng whych you se is bread wyne that your ●●●s do argue but as your fayth requyreth to be instructe the bread is the body of christ the wyne hys bloude it is quyckely sayed that fayth perauenture is sufficient but fayth doughtles neadeth instructiō Esa ●vi sayeth Except ye beleue ye shal not vnderstāde Therfore you maye saye vnto me syr ye haue cōmaunded vs to beleue now expounde to vs howe we may vnderstande suche a cogitaciō maye ryse in some mans mynde Ye knowe that our Lord Iesus toke hys flesshe of the virgyn marye that he beyng an infante dyd socke was noryshed growed to a mans age and brought to persecution of the Iewes suffered vpō a crosse was kylled takē frō the crosse was buryed and rose agayne the thyrde daye and at hys pleasure ascendyd vnto heauen and carryed hys body thether from whence he shall come to iudge the quycke and deade and there is he nowe syttyng of the ryght hande of the father how therfore is the breade hys bodye and the wyne hys bloude thes good brethren be called sacraments bycause that one thynge is sene in thē and an other vnderstande that whych is sene hath a corporall forme that whych is not sene hath a spirituall frute In thes wordes thy worshypfull auctor instructyng vs what we ought to thynke of the proper bodye of the Lord that was borne of marye and sytteth nowe on the ryght hande of the father in the whych he shall come to iudge the quycke the deade Also what we ought to thynke of the body set on the alter wherof the people be partakers the very bodye is hole and not deuyded wyth any sectiō neyther couered wyth any fygures but thys bodye sette on the table of the Lorde is a fygure because it is a sacrament And the externe thynge whyche is sene hath a corporall forme that feadeth the body but the interne thyng whych is vnderstande hath a spirituall fruite that quyckeneth the soule and he wyllynge to speake more playnly and manyfestly of the mysticall bodye sayeth thus yf you wyll vnderstande the body of the Lord heare the Apostell sayenge you be the bodye of christe And the membres Therfore yf ye be the bodye of christe and the membres of christ your mysterye is conteyned in the Lordes souper you take the

❧ The boke of Barthram Priest intreatinge of the bodye and bloude of Christ wryten to greate Charles the Emperoure / and set forth vii C. years a goo And Imprinted An. dn̄i M.D.XLviii ¶ Cum Preuilegio ad Imprimendum Solum ¶ The lyfe of Barthram priest by Iohannes Thrithe●●us BArthram priest and monke very well learned in seculer disciplyns and in holye scryptures subtyle of wytte eloquēt and no lesse notable for the integretie of the lyfe thē for his learning wrote many bokes wherof I haue sene but a fewe He wrote a commendable worke touchinge predestinacyo● to Kynge Charles brother of Lotherius and a boke concernynge the body and bloude of the lorde ▪ He floryshed in the tyme of Lotherius Emperoure an dn̄i Xlviii ¶ A man shall not perceyue the mynde of the au●tor excepte he rede the boke throug● and conferre the fyr●● art wyth the latter ¶ The preface to Charles the Emperoure YOU cōmaunded me moste famous Prynce to signifye vnto your magifycence what opinion I haue tou●hynge the mysterye of the body and bloude of Chryste Truelye as it is a commaundement not vnworthye of ●oure regall and pryncelye ●state so thexecuciō therof to the peruite of my 〈◊〉 strēgth shal be verye dyfficile and hard For what is more worthye of your regall prouidenc thē to be catholyke wyse touchynge the holye mysteryes of the bodye and blod of christ whych hath auanced you to your regal seat And further not to permyt your subiects dyuersly to thynke of the bodye and bloude of chryst wherin doutles the some of chrystyan redemptyon doth consyst Truly no small contrauersye is sprong for asmuche as some saye that the sacramente of the body and bloud newlye celebrate in the church is vnder no Fygur obuelacion or couer And agayne that other some doth saye these thynges to be contayned vnder a fygure of a mysterye that it is one thynge which appereth to our corporal sences another that is sene wyth the eye of oure fayth And not wythstandynge that thappostle wrytyng to the fathfull word haue al men to fauour one thyng saye one one thing and that no scysme shuld appere among them Yet they be wonderfully deuyded in dede thynkynge dyuersly of the body blode of chryst Wherfore youre regall hyghnes prouoked wyth the zeale of faythe not well pleased with these thynges coueryug also accordyng to the apostles precepte that al men shulde thynke and say one thynge searcheth diligen●lye for the secrete of the truthe Wherby it maye 〈◊〉 that haue wandred oute of the way into the same agayne Wher vpon you disdayne not to aske the truthe of thys matrer euen of very poore men consyderynge that the mysterye of suche a secrete can not be knowen but by the reuela●ion of god Whyche sheweth the lyghte of hys truthe by whome soeuer it shall please hym to electe Uerelye as it is pleasaunce for me poore man to obey your cōmaundement so it is hard to dispute vpon a matter beyng far beyonde the sences of men that cannot be knowen But by the erudition of the holye goost Therfore I at thys tyme beynge at youre cōmaundements throughe hys grace of whome we wyll speake shall declare accordyng to my habilite what I do thynke concernynge this sacrament not leanyng to myne o wne wyll b●● persuynge the fote steppes of the olde fathers ¶ The boke of Barthram prfeste touthynge the bodye and bloude of Thrist wryten to greate Charles the Emperoure YOure hyghnes desyrethe to knowe whether that the body and bloude of christe whyche is receyued in the churche by the mouthes of the faythfull be in mystery or in verite c. That is to saye whether it conteyneth some secrete thynge that is only euydēt to the eyes of fayth or wythoute the veale of any mysterye that thynge is loked vpon of the externe syght of the bodye whych the inwarde eye of the mynde doth beholde So that whatsoeuer is done apereth manifestely or no c And whether it be that body whych was born of Mary that suffred dyed was buryed rose agayne ascended into heauen and sytteth on the ryght hande of the father or no c. Of these two questions let vs begyn wyth the fyrste 〈◊〉 lest we be letted with doutfulnes ambyguyte Defyne we what a fygure is and what the verite is that we may certaynly knowe how whyche waye we ought to reason A fygure is a certayn obumbracion or shadoyng declaryng the thynge whiche he intēdeth by some veales or couers As for an example we meaninge the worde do name breade As in the lordes prayer we desyre our daylye breade to be geuē vs. Or whan Christe sayeth in the gospell I am the lyuely breade whych haue discended from heauē Or whan he calleth hym selfe a vyne and hys apostles braunches sayeng I am the true vyne you verely the braunches In all these one thynge is spoken and an other thyng vnderstande The veryte truly is a demōstration of a manifest thynge couered wyth no Image of shadowes but insinuate wyth pure playne and naturall significatyons As whā we saye that christe was borne of a virgyn that he suffered that he was crucifyed dead buryed Here is nothynge shadowed wyth fygures but the veritie of the thynges shewed by naturall significacions of wordes Neyther muste we vnderstande any other thyng here then that whyche is expressed But not so in those thynges that we spake of before For substauncyally neyther is the bread christe neyther the wyne is christe neyther yet are the braunches the apostles wherfore in those is a fygure in the other the verite is shewed in narracyon That is to say A naked and playne signification Now let vs retourne to those thinges for whose cause they be spoken That is the bodye and blode of christe Truelye yf the mysterye be done vnder no fygure then do we nought in callynge it a mysterye for that can not haue the name of a mysterie wherin no thynge is hydde where nothynge is remoued frome our corporall sences where nothing is couered wyth any veale but that bread whyche by the mysterye of the kynde of the creature and the shape of vysyble thynges the breade and the wyne haue nothynge chaunged in them and yf they haue nothynge chaunged in them they be none other then they ware before YOure hyghnes noble prynce perceyueth to what passe the intellectiō of thes thynges do come Whych be of a contrarye iudgemente they deny whych they are thought to affyrme And they are prouyde to distroye that they do beleue For they faythfullye confesse the bodye and bloude of Christ and in so doynge doutles they protest that the bread and wyne be not the same they ware herfore yf they be not the same they ware before they haue receyuyd mutation Seynge that thys can not be denyed let them declare how they be chaunged Trulye corporallye a man shall peceyue no●hynge to be chaunged therfore they must confesse that the

haue an hydde and and secrete disposicion That is to saye a sacramente hath one thynge whych he doth externely and playnely declare and on other thynge whych worketh inuysyble They be called sacramentes for that a godlye vertue doth secretely dispose the helthe of them whych faythfully take them vnder the couer of corporall thynges Hether to haue we declared that the bodye and bloude of Christ whych are receyued in the church by the mouthes of the faythfull be fygures after the vysyble forme but after the inuisible substance that is to saye through the power of goddes worde they be the very bodye and bloude of christe Therfore by the visible creatures they feade and noryshe the bodye but by the vertue of the more excellente substaunce they feade and sanctifye the mynde of the faythfull FINIS ¶ The seconde question foloweth NOw let vs cōsyder the seconde questiō Whether the same body that was borne of marie that sufferd dyed was buryed sytteth on the ryght hand of the father be the body which ●s dayly receyued in the church by the mouthes of the faythful in the mysterie of the sacrament or no. c. Saynte Ambros in the fyrst boke of sacramēts sayeth Truly it is a meruelous th●ng that god dyd rayne māna frō heauē for our fathers and that they ware dayly fedde wyth heauēly noryshemētes Wherfore it is sayd man hath eaten the breade of angels But yf al they whych eate bread in the deserte are dead Thys meate 〈◊〉 whych thou receyueste Thys lyuely breade whych hath discendyd from heauen doth myn●ster the substance of euerlastinge lyfe And who so eateth of thys bread shall neuer dye for it is the body of christ Se how thys doctor calleth the body of christ meate which the faythfull receyue in the church Thys breade sayeth he whych hath discendyd frō heauē doth minister the substaunce of euerlastynge lyfe not that whych is sene corporally receyuyd pressed with teeth swalowed wyth throte and sent downe into the belye doth mynister the substance of euerlastynge lyfe For by thys 〈◊〉 feadeth the flesh whych shal dye Neyther can it mynister any incorrupcion In thys respecte trulye we can not saye who soeuer shall eate thys bread shall neuer dye for that whych the body receyueth is corruptible cannot by any meane bryng to passe that the bodye maye lyue euer for whatsoeuer is subiecte to corrupcion can gyue no eternyte Therfore in that breade there is lyfe whych appereth not to oure corporall ey● but that is loked vppon wyth the aspects of oure fayth that is the lyuely breade indede that discended frō heauē and of the whych it is truly spokē Whosoeuer eateth thys breade shall neuer dye whych is the body of christ Also in the consequences where he speaketh of the omnipotēr vertue of christ he sayeth thus the worde of christe whyche coulde make of nothing that whych was not is able to chaunge thos thynges whych be into that thynge whych they were not for it is harder to gyue newe thynges then to chaunge natures Saynte ambrose sayeth in the mysterie of the body and bloud of christ there is a cōmutaciō made marueloously for it is made by an incomprehensyble maner let thē saye here whych esteme not the secrete vertue but the whole whych appereth visyble how and in what poynt here happeneth cōmutaciō for after the substance of the creatures they be euen the same thynges after the cōsecration that they were before For before the consecration they were breade and wyne after they appere to remayne in the same kynde styl Therfore the mutaciō is made internely by the power of the holy goost whych only fayth loketh vpō Which feadeth the soule and mynistreth the substance of euerlasting lyfe He sayeth also why doest thou seke for the order of nature here in the body of christe sayenge he was bor●e of a virgyn beynge both god and mā beyonde the course of nature Here also ryseth the hearer and affyrmeth the bodye of christ to be that whych is se●e and the bloude whyche is dronke Say●nge that he ought not to enquyre how it is made but to beleue that it is made He appereth to thynke wel but yf he consyder delygently the nature of wordes he shal pereceyue he sayeth not the thynge which he beleueth For yf he myghte saye I se the bodye and bloude of Christ he could not saye I beleue the body and bloude of christ to be there Now for asmuche as faythe loketh on the hole whatsoeuer it be and the eye of the fleshe apprehendeth no thynge he shall vnderstande that the bodye and bloude or christe be not in the forme but in vertue Wherfore he sayth that the order of nature is not to be loked for but the power of Christ to be worshypped whych doth create what soeuer he lyste and chaungeth that thynge whyche is create into some what that it was not before at hys pleasure The same auctor sayeth that was the trewe and verye fleshe whyche was crucyfyed and buryed Truly therfore of the same flesshe the sacramēt ●s the Lord sayeth thys is my bodye Howe dyligently how wysely hath he made a distinctiō where he sayeth touchyng the fleshe whych was crucified and buryed Thys is the true fleshe of Christe but touchynge that whych is receyued in the sacrament he sayeth thys is the sacramente of the true fleshe so deuydinge the sacrament of the fleshe from the very fleshe for asmoche as he sayde in the verye fleshe whych he toke of the vyrgyne marye he was crucyfyed and buryed But he affyrmeth the mysterye whych is done in the churche to be the sacramente of the verye fleshe in the whyche Christe suffered instructynge the faythfull that the flesshe in the whyche Christe suffred and was crucifyed and buryed is not a mysterye but the verye naturall flesshe But thys flesshe whyche nowe conteyneth the symylytude of the verye fleshe in mysterie is not fleshe in kynde nor in for me but in Sacrament For in kynde it is breade and in Sacramente the true bodye of Christe ▪ As the LORDE cryeth thys is my bodye Also he sayeth further that the holye ghooste hathe other wyse expressed thys sayenge What shall we eate or what shall we drynke Mat. v. Also by hys Prophete sayenge Taste and se for the LORDE is swete blessed is that man whyche trusteth in hym Do you thynke that thys breade tasted corporallye or thys wyne dronken corporally can you declare howe swete the breade is whatsoeuer sauoureth is corporall and declareth the bodye sence Shall we thynke to taste the LORDE is to feade anye corporall thynge Therfore the spirituall taste byddyth vs to proue the sauer and in that breade and that drynke to opynyonate nothyng corporally but to feale the hole spiritually for the LORDE trulye is a sperite He sayeth further in the Sacramente is Christe For the bodye of Christe is there but he doth not saye that the wyne or the breade is Christe

mysterye of the lord and vnto that thyng whych you your selues be you answre amē And in answryng you subscrybe therefore thou hearest the body of christ thou answrest amen Be thou a mēbre of the body of christ that that the amen may be true and wherin in breade we wyll speake nothynge or oure owne heades but heare the Apostell We beynge manye sayeth he are one breade and one bodye c. Therfore Saynte Augustyne hath taught vs that as the bodye of Christe is sygnyfyed in the breade whyche is on the alter so is the body of the people that receyueth it Also he hath euidently shewed that the proper bodye of chryste is that body in the which he was borne of the virgyn marye in the which he sucked in the whiche he suffred in the whiche he dyed and was buried in the whiche he rose and ascended into heauen in the whiche he sytteth of the ryght hand of the father and in the whiche he shall come agayne to iudgemet But this whiche is set on the lordes table conteyneth the mysterye of the very body euen as it dothe of the mysterye of the beleuyng people For the appostle sayeth We beynge maney are one breade and one bodye YOURE wysdome most excellente prynce may perceyue that I haue prouyd by the testimonies of holy scryptures and of the holy fathers that the breade whiche is called the body of chryste and the cup called his blode is a fygure because it is a mysterye And that there is no small dyfference betwene the mystycall bodye and the bodye that suffered was buryed and rose agayne For this whiche suffered is the proper body of oure sauyour Neyther in it is any fygure or signifycacion but the manifestacyon of the thying it selfe is knowen And the visyon of it shulde be desyred of the faythfull For after we shall se it youre desyre shal be accomplyshed for he and the father be all one not in the respecte of our sauyours bodye but in the respecte of the fulnes of deuinite that dwellethe in the man chryste But in this mystycall body is a fygure not onely of the proper body of chryst but also of the people beleuyng in christ For doutles it beareth the fygure both of the body of chryst that suffered rose agayne and of the people borne agayne by baptysme and made alyue from the death of sīne Let vs adde also that the breade and the wyne named the bodye and blode of chryst do represent the memorye of the lordes passyon death For he sayeth in the gospell Do this in my remembraunce the whiche paule expoundeth sayenge So oft as ye eate of this breade drynke of this wyne you shall shewe the death of the lorde tyll he come Thus we be taught both of chryst and of paule that the breade and the wyne set on the altare are set for a fygure or a memory of the lordes deathe that it maye putte vs in remembraunce in the tyme present what hath bene done in tyme past that we made myndfull of his passyon may be made also partakers of the godly rewarde by the which we ar delyuered from death Knowynge that after we shal once come to the visyon of chryste we shall haue no nide of suche instrumentes by the whiche we are put in remembraunce what chryst hath suffered for vs. For we lokynge on hym face to face shall not be admonyshed by an externe admonicion of temporall thīges but by the contemplacyon of the truth it selfe Yet we may gyue thankes to the auctor of our helth ●t you shall not thinke for all this that the body and blode of the lorde is not receyued of the faythfull in the mysterye of the sacrament sayenge that fayth receyueth not the thyng loked vppon with oure eyes but that whiche is beleued For the meate is spirituall the drynke is spirituall feadyng the soule spiritually and gyueth the lyfe of euerlastyng secrete as our sauyour sayeth The spirite is he that quyckeneth the flesshe profyteth nothynge W●●●les I haue indeuered to obey the cōmaundement of your excellencye I a man of small importancye haue presumed to dispute of no small thynges yt not folowynge the presumptyon of myne owne estimacyon or Iudgement But the auctoritie of the olde fathers yf it happen that you approue these thynges as catholyke it muste be imputed to be merytes of our fayth which was not ashamed the glorye of your regall magnificēce layed awaye for a tyme to aske a responce of the truth of a pore man but yf they please you not let it be imputed to my folyshnes it coulde not with efficacye explicate that thynge whiche you desyred FINIS ¶ Imprynted at London in saynt Andrewes paryshe in the waredropt by Thomas Raynalde and Anthony Kyngstone