Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	eat_v	flesh_n	meat_n	7,845	5	9.0841	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02635	A reioindre to M. Iewels replie against the sacrifice of the Masse. In which the doctrine of the answere to the .xvij. article of his Chalenge is defended, and further proued, and al that his replie conteineth against the sacrifice, is clearely confuted, and disproued. By Thomas Harding Doctor of Diuinitie.	Harding, Thomas, 1516-1572.	1567 (1567)	STC 12761; ESTC S115168	401,516	660

and to confirme that most manifest truth by this other Sacrifice which you and they of your side denie By what one woorde can you gather that to haue bene myne intent If it were not as most certainely it was not for what neede was there to bring any proufe for the Sacrifice of Christe vpon the Crosse why bestow you so many wordes to prooue your beleefe touching that Sacrifice I said not that ye robbed the Churche of the Sacrifice done vpon the Crosse For of that being now paste how can ye robbe the Churche But of the body and bloude of Christe as it is daily offered at the Aulter in remembrance of his Death and Passion of the Presence of the body and bloud and of the Sacrifice of the same in mysterie which the Churche from the Apostles time hitherto hath euer celebrated you robbe the Churche and of that spake I expressely as my wordes be plaine and thereof your selfe could not be ignorant Whether the Sacramentaries rob the Churche of her greatest treasure But how doo you auoide the crime of spoiling the Churche of her greatest treasure Bicause forsooth ye know and teach that Christe suffered death for vs vpon the Crosse. As though the Heretikes haue not alwaies acknowledged and confessed the same Arius confessed Christe was God and the Sonne of God yet he robbed him of his equalitie of Godhed of his coeternitie and of his consubstantialitie with God his Father In like sorte although ye beleue neuer so constantly and preach neuer so ernestly that Christe shed his bloude and died for vs vpon the Crosse yet shal ye be accompted to robbe the Chruche of her chiefe treasure onlesse ye leaue vnto her the real flesh and bloude of Christe by oblation and participation whereof the effect of the Sacrifice made vpon the Crosse is transferred vnto vs. Cyprian de coena Domini Origen in Lucam Hom. 38. Concilium Nicenum Concilium Ephesin Ye shal defraude her touching foode Alimonia immortalitatis portione vitae aeternae of the foode of immortalitie and of the portion of life euerlasting as S. Cyprian saith Pane vitae epulo incorrupto of the bread of life of the banket that is incorruptible as Origen writeth Of the Pledges of our Resurrection as the Nicen Councel determineth Of the flesh verely geuing life and proper to the Worde it selfe as the Councel of Ephesus declareth to be shorte of the meate of Angels as S. Ambros testifieth Ye shal rob her touching the Sacrifice Diony Ecclesia Hi●rarch c. 3. Augu. lib. 9. Confess cap. 12. Concil Nicen. Hostia salutari of the healthful Hoste as S. Dionyse calleth it of the permanent and alwaies continuing burnt offering as S. Cyprian esteemeth it of the Sacrifice of our Raunsome as S. Augustine termeth it Finally of the Lambe of God that taketh away the sinnes of the worlde as the Councel of Nice teacheth What iudge you They that violently take from the Churche of Christe these thinges seme they not to rob her of the gratest treasure she hath though they preach that Christe died vpon the Crosse for vs neuer so busily Doo they not leaue her without a Sacrifice and therefore without a Religion according vnto S. Cyprians mynde Doo not they take the next way to abolishe that which faith and cōtrition presupposed is the chiefest meane to apply vnto vs the benefite of Christes death by abolishing the daily Sacrifice S. Gregorie saith Gregor Hom. 37. Dialog 4. cap. 58. Quoties ei hostiam suae passionis offerimus toties nobi● ad absolutionem nostram ipsius passionem reparamus As often as we offer vnto him the Sacrifice of his passion so ofte doo we repaire and renew vnto our selfe his passion to our absolution Al this notwithstanding touching the Oblation of Christes body you saye that ye beleue and confesse as much as the Holy Ghoste hath opened in the Scriptures That Christ offered vp his body at his last Supper But how vntruly this is spoken who vnderstandeth not For the holy Ghost hath opened in the Gospel that Christe made an Oblation of his body and bloude at his last Supper which you M. Iewel and your felowes wil not beleue That Christe made such a Sacrifice and that the same is reueled in the Gospel if you wil not beleue the Catholike Church that is to be beleued before any one man August in Psalm 33. Concio 1. yet may it please you to beleue S. Augustine with these woordes recording the same Erat vt nostis Sacrificium Iudaeorum anteà secundùm ordinem Aaron in victimis pecorum hoc in mysterio Nondum enim erat sacrificium corporis sanguinis quod fideles nôrunt qui Euangelium legerunt quod sacrificium nunc diffusum est toto orbe terrarum The sacrifice of the Iewes was as ye knowe before after the order of Aaron in Sacrifices of brute beastes and that in mysterie For the Sacrifice of the body and bloude of Christe which the faithful and they that haue read the Gospel do know was not as yet The which Sacrifice is now dispersed abroade in the whole worlde The Sacrifice of Christe auouched in the Gospel in the iudgement of S. Augustine Now marke good Reader S. Augustine saith that the faithful and so many as haue perused the Gospel doo knowe the Sacrifice of the body and bloud of Christe What shal we say then Is not that Sacrifice opened by the holy Ghoste in the Scriptures And least any man should mystake him and thinke him to speake of the Sacrifice of Christes body and bloud made vpō the Crosse on the mounte of Caluarie without the gates of Ierusalem he declareth his meaning Sacrifice spred ouer the worlde and nameth plainely the Sacrifice which is now spred and made thorough out the whole worlde Which Sacrifice of Christes body and bloude can be none other but that which the Church hath ben accustomed to offer vp to God in the Masse vnder the visible formes of bread and wine in remembrance of Christes Passion Resurrection Ascension and other his great benefites Cauil not M. Iewel vpon wordes commonly vsed by the Churche for a more certaine explication and the better to repel the wrangling obiections of the Sacramentarie Heretikes sithens the tyme of Berēgarius The Sacrifice that we defende is which S. Augustine confesseth the Sacrifice of the body and bloude of Christe which succeded the Sacrifices of the Iewes that were of brute beastes which al Christian people and the faithful that read the newe Testamente doo acknowledge and confesse which is nowe frequented and celebrated in al partes of the worlde where so euer the voice of the Gospel hath bene sounded and receiued Touching the stoare of auctorities that may be alleged for good witnesse of this Sacrifice though your sprite stirreth you to scoffe at it how great it is and of what number they are vnto the learned it is not vnknowen And suche witnesses

not seldom named the sacrifice of praise as your selfe haue in this Diuision alleged a place out of S. Basils Masse where it is so called And that S. Dionyse meant not the Sacrifice of praise and thankes it is cleare in that he speaketh of a Sacrifice to be offered after that praises of Gods woorkes and thankes for the same be geuen How be it what so euer M. Iewel say there can be no doubte what Sacrifice S. Dionyse meant For by alleging this Scripture Doo ye this is my remembrance for his warrant he leadeth vs directly vnto the Sacrifice of the body and bloude of Christe which he offered vp at his last Supper Diuisiō 6. as it is before proued by S. Ireneus S. Cyprian S. Chrysostome Hesychius Gregorie Nyssen and others Which Sacrifice bicause Christe him selfe both offered and taught his Apostles likewise to offer in remembrance of him for then he taught them the new Testament Iren. li. 4. cap. 32. saith S. Ireneus and deliuered them a forme how they should doo it afterwarde in consideration hereof S. Dionyse who beleued Christe to be God The Tradition of God in this very place calleth it the Tradition of God Againe for further proufe of this most honorable and heauenly Sacrifice this is to be considered in S. Dionyses Treatise That S. Dionyse meaneth the Sacrifice of the body and bloude of Christe So long as the bishop or Priest is attent to geuing praises and thankes for the great workes of God which is also a kinde of sacrifice so long we see none excuse made of any vnworthinesse But the praises being once finished as sone as he commeth vnto the mystical Sacrifice before he dare to aduenture it he premitteth his humble sute for excuse to be obteined What should the cause be why the Bishop or Priest before the offering of the one Sacrifice maketh no excuse of his vnworthinesse and here as he entreth vnto it maketh so humble an excuse but bicause there is a great difference betwen the excellencie of the one and the other In both sacrifices Christes benefites be remembred for how can that be praised that is not remembred The difference must nedes be in the excellencie of the thing offred But what thing can be better and excellenter then the praise of God and thankes geuing but onely the body and bloud of Christ Wherefore it must needes be the body and bloude of Christe which the Bishop or Priest offered premitting so humble an excuse and appealing vnto Christes owne commaundement for his warrant This much with the circumstances of the place duely considered I doubte not but any reasonable man wil sone conceiue S. Dionyse to speake of the Sacrifice of the body and bloude of Christe and so consequently of Christe offered and sacrificed vnto God to whom onely Sacrifice is to be made though M. Iewel be so shamelesse as to say that he hath no token nor inkling of any such Sacrifice and though in very deede the precise termes of Sacrificing Christe or the Sonne of God vnto his Father be not expressely set forth The which termes as to expresse them it was not necessary so of great discretion and wisedome this holy learned Father who liued in the Apostles time eschewed and yet he so signified the thing by other wordes as of the faithful it might be vnderstanded and from the Infidels kept secret Who if our Mysteries had bene with plaine speache made open vnto them through lacke of faith would haue had them in derision and trodden them vnder their feete as swyne doo precious stones and as Heretiques doo at this day August in Psalm 33. epistol 120. For which cause S. Augustine and S Chrysostome and al other in manner the olde learned Fathers speaking of this most reuerent Sacrifice Origen in Leuit. ca. 16. hom 9 doo vse these or the like admonitions The Sacrifice which the faithful knowe and those that haue read the Gospel Againe The which Sacrifice where and when and how it is offred thou shalt knowe At the begīning ●ge Fathers spake sec●etly of the Sacrifice at lēgth vvhen the faith had preuailed generally thei spake more plainely Cassiodor Psal. 109. when thou art baptized c. But in the age that folowed when the faith was generally receiued ouer the worlde the learned Fathers spake more plainely of it As for example Cassiodorus that noble Senatour of Rome and learned writer who liued about the yere of our Lorde 570. in his Commentaries vpon the Psalmes expounding the place of Christes euerlasting Priesthoode in the .109 Psalme saith thus in most plaine wise To whom can this truly and euidently be applied but vnto our Lorde our Sauiour who healthfully in the gifte of bread and wine consecrated his Body a●d Bloude As him selfe saith in the Ghospel Except ye eate the flesh of the Sonne of man and drinke his bloude ye shal not haue life euerlasting But in this flesh and bloude let mans mynde conceiue nothing that is bloudy nothing that is corruptible least i● come to passe which the Apostle saith 1. Cor. 11. he that eateth the body of our Lorde vnworthily eateth to him selfe condemnation the wordes that folowe be these Sed viuificatricem substantiam at que salutarem ips●us verbi propriam factam per quam peccatorum remissio vitae aeternae dona praestantur But let the mynde of man conceiue it to be the quickening the healthful substance and that which was made the worde it selfes owne proper substance by which the remission of sinnes and the giftes of euerlasting life be geuen The which order of Priesthode and Sacrifice by mystical similitude Melchisedech that most iust king did institute Gen. 14. when he offered vp vnto our Lorde the fruites of bread and wine For it is cleare that the sacrifices of beastes are quite gone away which were of the order of Aaron and that Melchisedeks order rather remaineth which in the deliuering forth of the Sacramentes is celebrated in al the worlde Which thing the obstinate Iewes doo not yet vnderstand whereas it is certaine that both their Priest and Sacrifices are taken quite away This learned Father here setteth forth plainely three thinges concerning the Sacrifice we speake of The first is that Christe at his Supper consecrated his body and bloude Pag. 19. which you M. Iewel in your Replie of the first Article doo denie The second is what flesh and what bloude it is that is so consecrated to wit vnbloudy bloude and● if it be lawful so to speake vnfleshy flesh and yet true shesh and true bloude euen the quickening substance that which is proper to the Worde it selfe and whereby Mankinde is redemed The thirde is that the Priesthoode after Melchisedeks order remaineth stil doubtelesse bicause as Christe presenteth him selfe continually in heauen vnto the Father for vs so by Priestes of the newe Testament his Vicars he offereth him selfe vnto the Father now also in