Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	blood_n	flesh_n	meat_n	9,640	5	9.2298	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09108	A revievv of ten publike disputations or conferences held vvithin the compasse of foure yeares, vnder K. Edward & Qu. Mary, concerning some principall points in religion, especially of the sacrament & sacrifice of the altar. VVherby, may appeare vpon how vveake groundes both catholike religion vvas changed in England; as also the fore-recounted Foxian Martyrs did build their new opinions, and offer themselues to the fire for the same, vvhich vvas chiefly vpon the creditt of the said disputations. By N.D.; Review of ten publike disputations.	Parsons, Robert, 1546-1610.	1604 (1604)	STC 19414; ESTC S105135	194,517	376

againe exhibited and confirmed and this not by exposition of their owne heads only as sectaryes do but by intendement and interpretation of the grauest and most ancient Fathers that haue liued in the Church of God from age to age who vnderstood so the said figures and foreshewinges of the old Testament As for example the bread and wine misteriously offered to almighty God by Melchisedeck King and Priest who bare the type of our Sauiour Gen. 14. Psalm 109. Heb. 7. The shew-bread amonge the Iewes that only could be eaten by them that were sanctified Exod. 40. c. Reg. 21. The bread sent miraculously by an Angell to Elias whereby he was so strengthened as he trauayled 40. dayes without eating by vertue only of that bread These three sorts of bread to haue byn expresse figures of this Sacrament and of the trew flesh of Christ therein conteined do testifie by one consent all the ancient Fathers as S. Cyprian lib. 2. epist. 3. Clem. Alexand. lib. 4. Strom. Ambros. lib. 4. de Sacram. cap. 3. Hier in cap. 1. ad Titum Chrysost. hom 35. in Gen. August lib. 2. cont litteras Petii cap. 37. Cyrill Catechesi 4. Mystag Arnobius Eusebius Gregorius and many others 14. Three other figures there are not expressed in the forme of bread but in other things more excellēt then bread as the paschall lambe Exod. 12. Leuit. 23. The bloud of the Testament described Exod. 24. Heb. 9. And fulfilled by Christ Luc. 22. when he said This cupp is the new Testament in my bloud and againe This is my bloud of the new Testament Matth. 26. The manna also sent by God from heauen was an expresse figure of this Sacrament as appeareth by the words of our Sauiour Ioan. 6. and of the Apostle 1. Cor. 10. Out of all which figures is inferred that for so much as there must be great difference betweene the figure and the thing prefigured no lesse yf we beleeue S. Paul then betweene a shaddow the body whose shaddow yt is yt cannot be imagined by any probability that this Sacrament exhibited by Christ in performance of those figures should be only creatures of bread and wine as Sacramentaryes do imagine for then should the figures be eyther equall or more excellent then the thing prefigured yt selfe for who will not confesse but that bread for bread Elias his bread made by the Angell that gaue him strength to walke 40. dayes vpon the vertue therof was equall to our English-ministers Communion-bread and that the manna was much better 15. And yf they will say for an euasion as they do that their bread is not common bread but such bread as being eaten and receaued by faith worketh the effect of Christs body in them and bringeth them his grace we answeare that so did these figures and Sacraments also of the ould Testament being receaued by faith in Christ to come as the ancient Father and Preachers receaued them And for so much as Protestants do further hould that there is no difference betweene the vertue efficacy of those old Sacramēts and ours which we deny yt must needs follow that both we they agreeinge that the Fathers of the old Testament beleeued in the same Christ to come that we do now being come their figures and shaddowes must be as good as our truth in the Sacrament that was prefigured if it remaine bread still after Christs institution and consecration But Catholike Fathers did vnderstand the matter farre otherwise and to alleage one for all for that he spake in the sense of all in those dayes Saint Hierome talking of one of those forsaid figures to witt of the shew-bread and comparinge yt with the thinge figured and by Christ exhibited saith thus Tantum interest c. There is so much difference betweene the shew-bread and the body of Christ figured therby as there is difference betweene the shaddow and the body whose shaddow yt is and betweene an Image and the truth which the Image representeth betweene certaine shapes of things to come and the things themselues prefigured by those shapes And thus much of figures presignifications of the old Testament 16. In the new Testament as hath byn said are conteyned both the promise of our Sauiour to fullfill these figures with the truth of his flesh which he would giue to be eaten in the Sacrament as also the exhibition and performance therof afterward the very night before his passion with a miraculous confirmation of the same by S. Paul vpon conference had therin with Christ himselfe after his blessed assension The promise is conteyned in the sixt Chapter of S. Iohns ghospell where our Sauiour foretelleth expressely that he would giue his flesh to vs to be eaten for that except vve did eat the same vve could not be saued that his flesh vvas truly meat and his bloud truly drinke and that his flesh that he would giue vs to eat vvas the same that vvas to be giuen for the life of the world All which speaches of our Sauiour expounded vnto vs in this sense for the reall presence of his flesh in the Sacrament by the vniuersall agreeinge consent of auncient Fathers must needs make great impression in the hart of a faithfull Christian man especially the performance of this promise ensuing soone after vvhen Christ being to depart out of this world and to make his last will and Testament exhibited that which heere he promised takinge bread brake and distributed the same sayinge this is my body that shal be deliuered for yow which words are recorded by three seuerall Euangelists and that with such significant and venerable circumstances on our Sauiours behalfe of feruent prayer washinge his Apostles feet protestation of his excessiue loue and other deuout and most heauenly speaches in that nearnesse to his passion as well declared the exceeding greatnesse of the mistery which he was to institute whervnto if we add that excellent cleare cōfirmation of S. Paul who for resoluing doubts as it seemed had conference with Christ himselfe after his ascension for before he could not he being no Christian when Christ ascended the matter will be more euident His words are these to the Corinth Ego enim accepi à Domino quod tradidi vobis c. For I haue receaued from our Lord himselfe that which I haue deliuered vnto yow about the Sacrament and do yow note the word for importinge a reason why he ought specially to be beleeued in this affayre for so much as he had receaued the resolution of the doubt frō Christ himselfe And then he setteth downe the very same words againe of the Institution of this Sacrament that were vsed by Christ before his passion without alteration or new exposition which is morally most certayne that he would haue added for clearinge all doubts yf there had byn any other sense to haue byn gathered of them then the plaine words themselues

gall vttered in the preface therof against this disputation concludeth the same with these passionate words as they are in Fox 77. Thus vvas ended the most glorious disputation of the most holy Fathers Sacrificers Doctors and Maisters vvho fought most manfully for their God and Gods for their faith and felicity for their countrey and kitchen for their beuty and belly vvith triumphant applauses and famous of the vvhole vniuersity So hee And by this yow may know the man and how much his words are to be credited yow hauing considered what hath byn laid downe before by Fox his owne report touching the substance of the disputation and authorityes of Fathers alleaged and examined and shifted of though in the forme of scholasticall disputation and vrging arguments yt may be there were some disorders yet that maketh not so much to the purpose how arguments were vrged against them as how they were aunswered by them and yet could not the disorder be so great as it was vnder Ridley himselfe in the Cambridge-disputation as is most euident to the reader by Fox his owne relation who as before I haue noted is alwayes to be presumed to relate the worst for vs and the best for himselfe in all these actions 78. Wherfore yt is not a little to be considered what was the difference in substance or substantiall proofes brought forth in the Cambridge Protestant-disputations vnder K. Edward and these Oxford Catholike-disputations vnder Q. Mary and whether Doctor Ridley that was moderator of those or Doctor VVeston prolocutor in these did best vrge or solue arguments against their aduersaryes for that this consideration and comparison only will giue a great light to discerne also the difference of the causes therin defended One thinge also more is greatly in my opinion to be weighed in this matter which is that the said auncient Fathers hauinge to persuade so high and hard a mystery as this is that Christs true and naturall flesh and bloud are really vnder the formes of bread and wyne by vertue of the Priests consecration they were forced to vse all the manner of most significant speaches which they could diuise to expresse the same and to beate yt into the peoples heads and mynds though contrary to their senses and common reason and therby to fly from the opposite heresie and infidelity of our Sacramentaryes lurkinge naturally in the harts of flesh and bloud and of sensuall people but synce that tyme by Sathans incytation broached and brought forth publikely into the world For meetinge wherwith the holy prouidence of almighty God was that the forsaid Fathers should by all sorts of most significant speaches phrases as hath byn said so cleerly lay open their meanings in this matter as no reasonable man can doubt therof and not only this but also that they should vse certaine exaggerations the better to explane themselues such as they are wont to do in other controuersies also when they would vehemently oppose themselues against any error or heresie as by the examples of Saint Augustine against the Pelagians in behalfe of Grace and against the Manichees in the defence of Free-will And of S. Hierome against Iouinian for the priuiledge of Virginity aboue marriage and other like questions wherin the said Fathers to make themselues the better vnderstood do vse sometymes such exaggeratiue speaches as they may seeme to inclyne somewhat to the other extreme which indeed they do not but do shew therby their feruour in defence of the truth and hatred of the heresie which they impugne 79. And the like may be obserued in this article of the reall-presence of Christs sacred body in the Sacrament of the Altar which being a mystery of most high importance and hardest to be beleeued as aboue humayne sense and reason and therfore called by them the myracle of mysteryes yt was necessary for them I say to vse as many effectuall wayes as they possible could for persuadinge the said truth vnto the people and for preuenting the distrustfull cogitations and suggestions both of humayne infirmity and diabolicall infidelity against the receaued faith and truth of this article and so they did not only vsinge most cleere plaine effectuall and significant manner of expounding themselues and their meaninge but many such exaggerations also as must needs make vs see the desire they had to be rightly and fully vnderstood therein For better consideration of which point being of singular moment as hath byn said the reader shall haue a little patience whilst I detayne my selfe somewhat longer then I meant to haue done in layinge forth the same before him 80. And first of all concerninge the effectuall speaches for vtteringe the truth of their beleefe in this article yow haue heard much in the former disputation and heere we shall repeat some points againe which in effect are that wheras the said Fathers founded themselues ordinaryly vpon those speaches of our Sauiour This is my body vvhich shal be giuen for yow my flesh is truly meate and my bloud is truly drinke The bread vvhich I shall giue yow is my flesh for the life of the vvorld and other like sentences of our Sauiour the Fathers do not only vrge all the circumstances heere specified or signified to proue yt to be the true naturall and substantiall body of Christ as that yt was to be giuen for vs the next day after Christs words were spoken that yt was to be giuen for the life of the whole world that yt was truly meate and truly Christs flesh but do adde also diuers other circumstances of much efficacy to confirme the same affirminge the same more in particular that it is the very same body which was borne of the blessed Virgin the very same body that suffered on the Crosse corpus affixum verberatum crucifixum cruentatum lanceae vulneratum saith S. Chrysostome the selfe-same body that was nayled beaten crucisied blouded wounded with a speare is receaued by vs in the Sacrament Whervnto S. Austen addeth this particularity that yt is the selfe-same body that walked heere amonge vs vpon earth As he vvalked heere in flesh saith he amonge vs so the very selfe same flesh doth he giue to be eaten and therfore no man eateth that flesh but first adoreth at and Hisichius addeth that he gaue the selfe-same body vvherof the Angell Gabriell said to the Virgin Mary that it should be conceaued of the holy Ghost And yet further yt is the same body saith S. Chrysostome that the Magi or learned men did adore in the manger But thou dost see him saith he not in the manger but in the Altar not in the armes of a vvoman but in the hands of a Priest The very same flesh saith S. Austen againe that sate at the table in the last supper and vvashed his disciples seet The very same I say did Christ giue with his owne hands to his disciples vvhen he said take eate