Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	body_n	bread_n	transubstantiation_n	1,791	5	11.1891	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68091	A preparation to the most holie ministerie wherein is set downe the true meanes to be well prepared to the same, by an exact description, and consideration, of the necessitie, excellencie, difficultie, and great profit therof; with the maruellous effects of the same: also a liuely exhortation to all youth, to giue themselues to the studie therof: and a confutation of the obiections which may be brought in any sort to touch the same: verie profitable and necessarie in these our times, ... Diuided into two bookes. Written in French by Peter Gerard, and translated into English by N.B.	Gerard, Pierre.	1598 (1598)	STC 11754; ESTC S108635	151,047	320

sayde this shall bee ma●● my body or turned into my body A● if these wordes should bee vnderstood wi●●out a figure as the Papistes woulde haue they shoulde signifie rather that his bo●● and his bloud should bee turned i● the Bread and Wine and not that 〈◊〉 Bread and the Wine shoulde bee tur●● into the substaunce of the body of Chr●●● because wee finde some such like th●● in the Scripture as wee may reade in ●nesis Gen. 19. where it is sayde That Lot his V● was turned into a Piller of Salt and 〈◊〉 piller of salt was to be seene wher● to Lots Wife was turned So that it 〈◊〉 bee sayde after this sort This Pille● Salt is the Wife of Lot to note that 〈◊〉 his Wife was turned into that Piller 〈◊〉 they that doo heare these wordes 〈◊〉 vnderstande it so For these wor● The Pillar of Sale cannot signifie the 〈◊〉 thing properly therefore a proper signification must needes bee founde out So in like manner when it is heere sayde This is my bodie this is my bloud these wordes cannot any way beare this signification that wee should vnderstande by them a reall conuersion into the bodie and bloud of Christ Moreouer these wordes of transubstantiation doo bring with them three absurdityes The first is that if the bread and wine shoulde bee turned into the body and bloud of Iesus Christ there should bee no signe in the Supper and so there should bee no sacrament which cannot bee without a visible signe The seconde is that the bloud of Iesus Christ shoulde bee separated from his bodie which is also absurde and impossible The thirde that Iesus Christ shoulde haue a bodie infinite and by consequent hee shoulde not bee true man nor truely ascended into heauen which shoulde ouerthrowe the principall Articles of our fayth And t is to no purpose to obiect heere that hee hath a gloryfied body by which hee may bee at one time in diuers places together for this replie is vayne because hee hadde no such bodie when as hee instituted the Supper and besides his glorification did not any way diminish the nature of a true bodie but onely did make him infinite as an auncient Doctor hath verie well sayde And wherefore it is sayde in the Acts of the Apostles That the heauens should containe him vntill the daie of iudgement when hee shall visiblie descende as he was seene to ascende The fourth is that infidels and hypocrites comming to the Lords Supper shoulde truely participate the bodie and bloud of Christ and so it must needes follow that GOD and the diuell should bee lodged togither And besides these absurdities which doo beate downe transubstantiation experience it selfe is against it Wee may perceiue the bread and wine to consume away beeing long time kept for this dooth shewe most plainely that the substance of them is not chaunged As also these wordes beeing well vnderstood doo ouerthrowe transubstantiation so they doo likewise confute theyr Cousin germane which is Consubstantiation that is those which doo affirme that the body of Iesus Christ beeing euerie where it must needes bee in the Breade of the Lordes Supper that it is eyther aboue or belowe or at one side or within as his bloud is in the VVine The wordes of Iesus Christ cannot likewise beare this sence For if they will so vnderstand them Iesus Christ must haue said My bodie shall bee with this bread and my bloud with this wine Moreouer this shoulde bee to fall to a fleshlye and carnall eating which cause vs to fall into the three last absurdities of transubstantiation When Iesus Christ saith to the Capernaites who did imagine a carnall eating because hee had said That vnlesse one eate his Flesh and drinke his bloud that he cannot haue eternall life He saide vnto them in the Verse three score and three expounding himselfe It is the spirit that quickneth the flesh profiteth nothing the wordes that I speake vn-you are spirit and life Is not this place cleare inough to shew that hese woordes must be vnderstoode spiritually and not carnallye And although that there hee speaketh not of a sacramentall eating but of that which is made by the woorde of GOD which is receiued by faith notwithstanding it maye verye well imparte thus much because it is the same kinde of eating in substaunce so that whatsoeuer is spoken of the one doth belong also to the other and seeing that question is made of the nourishment of the soule which is spirituall and that the foode thereof is spirituall it must necessarily follow that the eating must be also spirituall and not grosse and carnall And to be so it cannot otherwise be but that the bread and wine shoulde be nothing else but signes onely of the body and bloud of Christ and that they do alwaies remaine bread and wine after the wordes of cōsecration and after the partaking thereof As it is easie by Saint Paule 1 Cor. 10. where hee saith The cuppe of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ It is not said that the cup of blessing which one blesseth is the bloud of Christ really that the bread which we break is the proper and substantiall body of Christ but that it is the communion of the one and of the other by the which words he declareth plainly that the bread and the wine doth alwaies remaine bread and wine but they are certaine and infallible pledges of that cōmunion which we haue in the body of Christ See also that the bread the wine are nothing but signes of the body and of the bloud of Christ yet neuerthelesse we do participate of the same as trulie as if we shuld eat his flesh and drinke his bloud after a carnall manner Let vs adde that this interpretation which is the second point we haue to handle causeth no inconuenience and that by the same those foure absurdities which are recited before are auoided for by the same the signes remaine in their owne nature the bloode of Iesus Christ is not separated from his bodie his humainitie is not diminished neyther the truth of his ascension and sitting at the right hand of his Father And further The Amplifying of the second part wicked men shall not partake of the body of Christ and of his blood But what will bee obiected if this bee the true meaning of Christ how is it declared by more manifest words and lesse doubtfull One answereth that this promise cannot be made by a more briefe kinde of speeche and more significant For if hee had saide This is the pledge and the signe of my body there shuld not haue been a promise as there is vnlesse he had vsed more words as if hee shoulde haue saide I assure you that this bread and this Wine doth so represent vnto you my body and my bloud that as often as you do

partake of these visible things you shall trulie communicate of that which is signified vnto you And so it must needes haue come to passe that Christ must haue doone as flatterers that goe about to perswade any man vse many woordes and arguments but there is no force manye times in theyr speeche as commonly it happeneth to those that being desirous to make others beleeue something they haue copie of words but little matter Contrariwise serious and graue things doo require ordinarily fewe words but very significant and full of force and maiestie we see for the most part that Kings and Princes speaking of any matter of importaunce to them that are about them oftentimes they vse but one woorde which they do print in their minde as though it were some oracle from heauen they doo ponder and imagine to finde out that which he would say that if they vsed many wordes they would not so easily be carried away and they which hearde them would not be so attentiue to consider them Namely this is perceiued in great men when as they make promises to their familiars for beeing so made in fewe wordes they haue more grace and waight So Iesus Christ in this place speaking to his Disciples to communicate with them his body and his bloud which was a thing of great importance he spake in fewe words This is my body and my bloud that is to say which signifieth my body and my bloud And this was also for the benifit of the Disciples for they hauing vnderstoode these words of their Maister they might thinke themselues what their maister meant when he said This is my body For when he spake these words vnto them they were a long time at the table eating and drinking with him he neuer spake any such thing so that they might cōclude with themselues that by these words he would signifie some great matter so that this thing beeing well considered his Disciples might bee the more wakened by these fewe wordes full of waight and maiestie diligently to ponder them as if hee had vsed many wordes Although already this matter is sufficiently manifested yet wee will make it more euident by these reasons following First that spirit of God hath vsed the like speeche as he hath done heere in the promise of all the sacraments of the old testamēt that is in giuing the name of the thing signified and inuisible vnto the exteriour signe As we reade in Genesis Gen. 17 that God beeing willing to assure Abraham his posteritie that Circumcision was a certaine signe vnto them that he had receiued them into his couenant hee calleth Circumcision his couenant Exod. 12. in fewe words The like saith Moses of the Sacrament of the Paschall Lambe calling it the Lords passeouer for to signifie vnto the Iewes that they should be assured of the continuall fauour of God hauing giuen them a taste of his incomprehensible bountie when he sent his destroying Angell who slewe all the first borne as well of men as of beastes in all the houses of Egypt and passed ouer the children of Israel without dooing them any hurt whereof that ceremony of the Paschall Lambe was to them a sacrament To these kindes of speaking we may ioyne that which S. Paul vseth 2 Cor. 10 where he saith That our Fathers haue eat the same meat and drunk the same drinke in the wildernesse which we haue done because that the rocke out of which issued the water which they dranke was Christ for this manner of speeche is altogither like this But lette vs diligently obserue that this maner of speaking This is my body wherof here question is made is likewise so vsed in our cōmō tongue as for example If a king sheweth fauour vnto a male factor giuing vnto him the letters of his fauour sealed with his owne seale it is said cōmonly to the malefactor beholde thy pardon yet neuerthelesse those letters which are giuen him are not his pardō but a certain infallible signe of his pardon So in this sacrament we see the like for they are called seales of the word of God As Saint Paule doth beare witnesse of Circumcision Rom. 4 which he calleth to the Romaines The seale of the righteousnesse of faith It seemeth that it was impossible to vse any plainer kinde of speech to vnderstand Christs meaning without any conceit of carnal eating and humain drinking as though we were deuourers of men like those kinde of people called Anthropophagi and Cyclopes But we may cause a greater light to shine to our selues when we are certainly assured that we do partake the body and bloud of Christ by saith which is the proper instrument which God hath giuē vs to eat his body and drinke his bloud that is that we constantly beleeue that we cōmunicate trulie with his body and that our consciences are thereof so well assured The meane how we doe partake the body and blood of Christ in the supper that wee neede not to doubt Therfore one of the Fathers hath said that when we come to this sacramēt that we must not prepare our teeth nor our mouth but that we must beleeue thē we haue eatē Iesus Chrst for this cause faith as some of the auncient doctors affirm is the eie by which we see Christ the hand by which we take hold of him the arme by which we do imbrace him and are vnited vnto him And euē as whē we see any thing with our eies that we are assured that we see it whē we hold any thing in our hāds we doubt not but that we hold it whē we eat any meat drink any drink we feele the same in our mouth in our tast so ought we to be assured that we do cōmunicate with the body of Christ with his bloud yea we may say we are more certain thereof because our outward sēces are oftētimes deceiued the eie thinketh to see a thing the which it seeth not or it is some other thing thē the eie taketh it to be the eare taketh one soūd for another that palyet swalloweth down some meat although it be somewhat bitter findeth it to be sweete if it be good and wholesome it thinketh it to be euil if it be venemous it doth not perceiue it so it falleth out in the other sences which are deceiued in euery thing But faith beeing true and sincere cannot bee so deceiued So that a Christian may conclude that he is more assured by the instrument of faith to perticipate the body bloud of Iesus Christ in the sacrament then by the sight of his eyes hearing of his eares touching of his handes or tasting with his mouth And finally if wee should set down that which is commonly obiected in this place that is howe this can bee done and that Iesus Christ is aloft in heauen and we belowe vpon the earth yet neuerthelesse that he should giue vnto vs his body and his