Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	aaron_n	answer_v	similitude_n	20	3	10.9999	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07812	Of the institution of the sacrament of the blessed bodie and blood of Christ, (by some called) the masse of Christ eight bookes; discovering the superstitious, sacrilegious, and idolatrous abominations of the Romish masse. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By the R. Father in God Thomas L. Bishop of Coventry and Lichfield.	Morton, Thomas, 1564-1659.	1631 (1631)	STC 18189; ESTC S115096	584,219	435

ceased to be Water And so must Bread cease to be Bread This being the State of the Question we undertake to give Good Proofes of the Existence and Continuance of Bread in the Eucharist the same in Substance after Consecration Our First Proofe is from Scripture 1. Cor. 10. Saint Paul calling it Bread SECT IV. IN the Apostle his Comment that I may so call his two Chapters to the Corinthians upon the Institution of Christ we reade of Eating the Bread and Drinking the Cup thrice all which by the consent of all sides are spoken of Eating Drinking after Consecration and yet hath he called the outward Element Bread You will say with some It was so called onely because it was made of Bread as Aarons Rod turned into a Serpent was notwithstanding called a Rod. But this Answere is not answerable unto the Similitude For first of the Bread the Apostle saith demonstratively This Bread and of the other This Cup But of Aaron's Rod turned into Serpent none could say This Rod. And secondly it is contrary to Christian Faith which will abhorre to say in a proper sence that Christ's Body was ever Bread Or else you will answere with others It is yet called Bread because it hath the Similitude of Bread as the Brazen Serpent was called a Serpent But neither this nor any other of your Imaginations can satisfie for we shall prove that the Apostle would never have called it Bread after Consecration but because it was Substantially still Bread Our Reason is He had now to deale against the Prophaners of this Sacrament in reproving such as used it as Common Bread Not discerning therein Sacramentally exhibited the Lord's Body It had therefore concerned him to have honoured the Sacrament with Divine Titles agreeable to the Body of Christ hypostatically united to his God-head and to have denied it absolutely to have beene Bread considering that by the name of Bread the glory of the same Body might seeme to be abased and Ecclipsed if in Truth and Veritie hee had not beleeved it to have beene then Bread This Reason we guesse you are bound to approve off who in your opinion of the Corporall Presence of Christ his Body and Absence of Bread would never suffer any of your Professors to call it after Consecration by the name of Bread Whereupon it was that the Greeke Archbishop Cabasila complained of the Romish Professors for reprehending the Greeke Liturgies why Because saith he after the words of Christ This is my Body wee call the Symbols and Signes Bread and Wine So hee Which bewrayeth that the very naming of the Sacrament Bread and Wine is in the iudgement of the Church of Rome preiudiciall to their Transubstantiation and that if Saint Paul himselfe should deliuer the same words he did at this day hee should by your Romish Inquisitors be taught to use his Termes in another stile What need many words except in the words of Christ the word Body be properly predicated and affirmed of Bread farewell Transubstantiation of Bread into Christ's Body But that it is Impossible the Body of Christ should be properly predicated upon Bread hath beene the Generall Confession of your owne Doctours and the Conclusion of our second Booke Our Second Proofe of the Continuance of the Substance of Bread is from the speech of Christ touching the Continuance of Wine after Consecration Matth. 26. 29. by the Interpretation of Antiquity SECT V. THe same is as fully verified by our Lord and Master Christ himselfe in thesecond Element of Wine calling it This fruit of the Vine that is Wine after Consecration where the Pronoune This hath relation to the Wine in the Cup. For the proof of this our Exposition of the words of Christ we have the Consent of these and thus many holy Fathers Origen Cyprian Chrysostome Augustine Hierome Epiphanius Euthymius Theophylact and Bede as witnesseth your Iesuite Maldonate no one Father produced by him to the contrary Then answering But I saith hee cannot be thus perswaded So he Marke this you great Boasters of Accordance with Antiquity and yet this manner of answering the Fathers is most familiar with this Iesuite But he proceedeth telling you that The Fathers notwithstanding did not call it Wine as thinking it to be Wine but even as Christ did when hee called his flesh Bread Iohn 6. Then he addeth They that will follow the Exposition of These Fathers are thus to interpret them And gives his Reason of this his Aduertisement Lest the other Exposition saith he may seeme to agree with the opinion of the Calvinists So he For which his Answere Calvinists are as much beholding to him as are the Ancient Fathers with whom he hath made bold not only to reiect their Authority but also to pervert the plaine and evident meaning of their Testimonies who declare that they understood Naturall and Substantiall Wine as the Marginals doe manifest so plainly as to affirme that It was Wine which then Christ dranke and that hereby the practices of the Heretiques Aquarij are confuted who would drinke nothing but Water in the Eucharist It was the Wine saith Augustine which was used in the mysteries of our Redemption Even that Wine which was blessed saith Clemens Alexandrinus and your owne Bishop Iansenius doth confesse that these words of Christ had reference to the Cup in the Eucharist and not as some say to the Cup of the Passeover Marke you furthermore the Errour of the Aquarij and the Confutation thereof they used only Water in the Eucharist in pretence of Sobriety which Cyprian confuted only upon this ground viz. that this Practice was not warranted by the Institution of Christ wherein Christ ordained Wine and not Onely Water and now tell us if that your Doctrine of Transubstantiation had beene an Article of Faith in those dayes whether it had not concerned Cyprian to have stood exactly upon it for the more just condemnation of those Aquarij to let them know that if they would needs use only Water than according to your Doctrine their Consecration should be void and consequently their Adoration if it had beene then in use should have beene like wise Idolatrous The former Proofe confirmed by Analogie betweene Bread and Christ's Body both Naturall and Mysticall SECT VI. IN 1. Cor. 10. 16 17. The Bread which we breake saith the Apostle is it not the Communion of the Body of Christ for we being many are one Bread and one Body in as much as wee all partake of one Bread In this Sentence the word Bread hath a double Relation the First to Christ his Body Naturall Thus the joynt Participation of the Bread is called the Communion of the Body of Christ. The Analogie in this respect is excellently expressed by Isidore Bread saith hee because it strengtheneth the Body is therefore called Christ's Body and Wine because it turneth into Blood is therefore called Christ's Blood These two are

But with what reason were they reprehended Because saith the Councell that fashion i● not ●ound in the sacred Storie of the Evangelists All those ancient Popes who held the Example of Christ in his Institution and Apostolicall Customes to be necessary Directions of Christ his Church in such points concerning the ministration of this Sacrament being so utterly repugnant to your now Romish opinions and Practices it must follow that those former Popes being admitted for Iudges whom all Christians acknowledged to have beene Apostolicall in their Resolutions the now Romish Church and her degenerate Profession must needs be judged Apostaticall Now from the former Actuall wee proceed to the Doctrinall points THE SECOND BOOKE Concerning the first Doctrinall Point which is the Interpretation of the words of Christ's Institution THIS IS MY BODY THIS IS MY BLOOD LVKE 22. The Doctrinall and Dogmaticall points are to be distinguished into your Romish 1. Interpretation of the words of Christ his Institution This is my Body c. 2. Consequences deduced from such your Expositions such as are Transubstantiation Corporall Presence and the rest CHAP. I. Of the Exposition of the words of Christ THIS IS MY BODY The State of the Question in Generall BEcause as Saint Augustine saith of points of faith It is as manifest an Heresie in the interpertation of Scriptures to take figurative speechees properly as to take proper speeches figuratively And such is the CAVEAT which Salmeron the Iesuite giveth you it will concerne both You and Vs as wee will avoide the brand of Heresie to search exactly into the true sence of these words of Christ especially seeing wee are herein to deale with the Inscription of the Seale of our Lord IESVS even the Sacrament of his Body and Blood In the which Disquisition besides the Authority of Ancient Fathers wee shall insist much upon the Ingenuity of your owne Romish Authours And what Necessitie there is to enquire into the true sence of these words will best appeare in the after-Examination of the divers Consequences of your owne Sence to wit your Doctrine of Transubstantiation Corporall and Materiall Presence Propitiatory Sacrifice and proper Adoration All which are Dependants upon your Romish Exposition of the former wordes of Christ The issue then will be this that if the words be certainly true in a Proper and litterall sence then we are to yeild to you the whole Cause But if it be necessarily Figurative then the ground of all these your Doctrines being but sandy the whole Structure and Fabricke which you erect thereupon must needs ruine and vanish But yet know withall that we doe not so maintaine a figurative Sence of Christ his Speech concerning his Body as to exclude the Truth of his Body or yet the truly-Receiving thereof as the Third and Fourth Bookes following will declare That a Figurative sence of Christ his Speech THIS IS MY BODY c. is evinced out of the words themselves from the Principles of the Romish Schooles SECT I. THere are two words which may be unto us as two keyes to unlock the questioned sence of Christ's words viz. the Pronoune THIS and the Verbe IS We begin with the former The State of the Question about the word THIS When wee shall fully vnderstand by your Church which holdeth a Proper and litterall Signification what the Pronoune THIS doth demonstrate then shall We truly inferre an infallible proofe of our figurative sence All Opinions concerning the Thing which the word THIS in the divers opinions of Authours pointeth at may be reduced to Three heads namely to signifie either This Bread or This Bodie of Christ or else some Third Thing different from them both Tell you vs first what you hold to be the opinion of Protestants Lutherans and all Calvinists saith your Iesuite thinke that the Pronoune THIS pointeth out Bread But your Roman Doctors are at oddes among themselves and divided into two principall Opinions Some of them referre the word THIS to Christ's Body Some to a Third thing which you call Individuum vagum In the first place we are to confute both these your Expositions and after to confirme our owne That the first Exposition of Romish Doctors of great learning referring the word THIS properly to Christ his Body perverteth the sence of Christ his Speech by the Consessions of Romish Doctors SECT II. DIvers of your Romish Divines of speciall note as well Iesuites as others interpret the word This to note the Body of Christ as it is present in this Sacrament at the pronuntiation of the last syllable of this speech Hoc est corpus meum Because they are words Practicall say they that is working that which they signifie namely The Body of Christ And this sence they call Most cleare and in their Iudgements there can be no better then this So your Stapleton Sanders together with Barradius Salmeron Chavausius these last three being Iesuites to whome you may adde Master Brereley his Answere saying that these words Most evidently relate to Christ's Body As evidently saith also your Iesuite Malloun as one pointing at his Booke should say This is my Booke CHALLENGE ARe not these Opinators in number many in name for the most part of great esteeme their Assertion in their own opinion full of assurance and delivered to their Hearers as the onely Catholique Resolution And yet behold one whose name alone hath obtained an Authority equivalent to almost all theirs your Cardinall Bellarmine who speaking of the same opinion of referring the word This to the Body of Christ doth in flat tearmes call it ABSVRD but not without good and solid reason and that according to the Principles of Romish Schooles to wit because before the last syllable of the last word Me-um be pronounced the Body of Christ is not yet present and the word This cannot demonstrate a thing Absent and therefore can it not be said This body is my body A Reason pregnant enough in it selfe and ratified by your publique Romane Catechisme authorised by the then Pope and Councell of Trent yet notwithstanding your fore-named Irish Iesuite hearing this Argument obiected by Protestants rayleth downe right calling it Accursed as iudged by the Church Hereticall and indeed Abhominable So hee who with Others if they were of fit yeares might be thought to deserve the rod for forgetting their Generall Catechisme and for defending an Exposition which even in common sense may be pronounced in your Cardinal 's owne phrase very Absurde else shew vs if you can but the least semblance of Truth for that Opinion Similitudes obiected for defence of their former Exposition and confuted by their owne fellowes The Similitudes which are urged to illustrate your former Practicall and operative sense are of these kinds to wit Even as if one say They in drawing a Line or a Circle should say in the making thereof This is a Line or This

Explaining of themselves SECT V. SAint Ambrose setting forth two kinde of Offerings of Christ here on earth and above in Heaven he saith that Christ here is offered as one suffering and above he himselfe Offereth himselfe an Advocate with the Father for us And this our offering of him he calleth but an Image and that above he calleth the Truth Clearly shewing that we have in our Offering Christ's Body only as it is Crucified which is the Object of our Commemoration But the same Body as it is now the personall subject of a present Time and Place they behold it in Heaven even the same Body which was once offered on the Crosse by his Passion now offered up by himselfe to God by Presentation in Heaven here in the Church only by our Representation Sacramentally on earth Saint Augustine dealeth as plainly with us where distinguishing three States of Offerings up to Christ he saith first that under the Law Christ was promised In the similitude of their Sacrifices meaning his bloody death was prefigured by those bloody Sacrifices Secondly in the offering at his Passion he was Delivered up in truth or proper Sacrifice this was on the Crosse And thirdly after his Ascension The memory of Him is celebrated by a Sacrament or Sacramentall Representation So he For although the Sacrifices of the Iewes were true Sacrifices yet were they not truly the Sacrificings of Christ Note you this Assertion Againe speaking of his owne Time when the Sacrament of the Eucharist was daily celebrated he saith That Christ was once sacrified namely upon the Crosse and Is now daily sacrificed in the Sacrament nor shall he lie saith he that saith Christ is sacrificed So he No holy Augustine shall he not lye who saith that Christ as the personall Subject of this Sacrament is a proper Sacrifice in the literall Sense for whether Proper or Vnproper are the two Seales of this Controversie Now interpose your Catholike Resolution Say first why is it called a Sacrament tell us If Sacraments had not a similitude of things which they represent they were no Sacraments from which similitude they have their Appellation and name of the things to wit The Sacrament of the Body of Christ is called his Body as Baptisme is called a Buriall Be so good as to explaine this by another which may illuminate even a man in the point of Sacrifice also although otherwise blinded with prejudice As when the day of Christ's Passion faith he being to morrow or the day of his Resurrection about to be the next day but one we use to say of the former To morrow is Christ's Passion and of the other when it commeth it is Christ's Resurrection yet will none be so absurd as to say we lye in so saying because we speake it by way of Similitude even so when we say this is sacrificed c. So Saint Augustine Who now seeth not that as the Buriall of Christ is not the Subject matter of Baptisme but only the Representative Object thereof and as Good Fryday and Easter-day are not properly the daies of Christ his Passion or Resurrection but Anniversary and Represensative or Commemorative Resemblances of them So this Sacrifice is a Similitude of the Sacrifice of Christ's on the Crosse and not materially the same We omit Testimonies of other Fathers which are dispersed in this and other Sections Although this one Explanation might satisfie yet shall we adjoyne others which may satiate even the greediest Appetite The fourth Demonstration from the Fathers Explanation of their meaning by a kinde of Correction SECT VI. ANcient Fathers in good number call that which is represented in the Eucharist and which we are said to offer The same Host not many the same Oblation no other the same Sacrifice and none but it but they adde by a Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Correction of the excesse of their speech or rather for Caution-sake least their Readers might conceive of the same Sacrifice herein as properly pres●nt saying in this manner We offer the same Sacrifice or Rather the Remembrance thereof alluding sometime expresly to the Institution of Christ Doe this in remembrance of me The Fathers are these viz. Chrysostome Theophylact Thodoret Ambrose Eusebius and Primasius Your only Answer is that their Exception here used was not to note that it is not the same Body of Christ here Corporally present which was offered upon the Crosse but that it is not offered in the same manner by effusion of Blood as that was which is indeed a Part but not the whole Truth For survay the Marginals and then tell us If that your Sacrifice were the same Body of Christ Corporally present why should Theophylact apply h●s qualification not to the manner whether Bloody or Vnbloody but to the person of Christ saying We offer the same Christ who was once offered or rather a Memoriall of his Oblation And Theodoret applying it directly to the thing Non aliud We offer not another Sacrifice but a memoriall thereof why Eusebius Wee offer a Memoriall in stead of a Sacrifice plainly notifying unto tis that they meant the same very Body which was the Subject of the Sacrifice on the Crosse to be the now proper Object of our Remembrance in the Eucharist but not the Subject therein Which agreeth with that which in the former Section was said by Ambrose Our offering up of Christ in an Image and Augustine his celebrating of this Sacrament of Remembrance Semblably as Hierome speakes of the Priest who is said to take the Person of Christ in this Sacrament so that He saith Hierome be a a true Priest or rather an Imitator of him But a Priest and an Imitator is not Identically the same that is represented Master Breeley is not Christ Lastly The same said Primasius in all places which was borne of the Virgin and not now great and now lesse So he But have we not heard you number your many Hoasts on one Altar at one Time and yet the Fathers say We offer not many but the same which must needs be the same one as Object else shew us where ever any Father denied but that upon divers Altars were divers Breads or that but according to their outward Demensions they were now greater now lesse which no way agreeth with the Body of Christ as hath beene proved in discussing the Canon of the Councell of Nice The fifth Demonstration Because the Body and Blood of Christ as they are pretended by the Romish Church to be in this Sacrament cannot be the Representative Sacrifice spoken of by Ancient Fathers against your vaine Instance in a Stage-play SECT VII THat the Subject matter of this Sacrament by you called the same Sacrifice which Christ offered up upon the Crosse ought to be Representative and fit to resemble the same Sacrifice of his Passion is a matter unquestionable among all In which respect the