Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	blood_n	body_n	figure_n	2,133	5	8.7987	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10777	Certe[n] godly, learned, and comfortable conferences, betwene the two reuerende fathers, and holye martyrs of Christe, D. Nicolas Rydley late Bysshoppe of London, and M. Hughe Latymer sometyme Bysshoppe of Worcester, during the tyme of their emprysonmentes. Whereunto is added. A treatise agaynst the errour of transubstantiation, made by the sayd reuerende father D. Nicolas Rydley. M.D.LVI.	Ridley, Nicholas, 1500?-1555.; Latimer, Hugh, 1485?-1555. aut; Ridley, Nicholas, 1500?-1555. Brief declaracion of the Lordes Supper. aut	1556 (1556)	STC 21048; ESTC S115941	68,037	134

Messalians whiche be otherwise called Euchites Triparti histo lib. 7. cap. 11. whiche saide that the holie sacramente canne neither do good nor harme All doo also condemne these wicked Anabaptistes wich putte no difference betwene the Lordes table and the Lordes meate and their owne And because charitie woulde we shoulde if it be possible and so far as we maie with the safegarde of good conscience and maintenaunce of the trueth to agree with all menne therfore me thinketh it is not charitably done to burthen ani manne either newe or olde as they call them Charitie vuil belye no man further then suche do declare themselues to dissente from that we are perswaded to be the trueth and pretende there to be controuersies whereas none suche are in dede and so to multiplie the debate the whiche the more it doeth increase the further it doeth departe from the vnitye that the true Christiā should desire And againe this is true that the trueth neither needeth nor will bee maintened with lies It is also a true commen prouerbe that it is euen sinne to lye vpon the deuell For though by thy lie thou doeste seame neuer so muche to speake againste the deuell yet in that thou lieste in deede thou workest the deuelles woorke thou doste him seruice and takeste the deuils parte Nowe whether then do they godlye and charitablye The papistes do belie the prechars of the gospel whiche either by their penne in writyng or by their wordes in preaching do beare the simple people in hande that these whiche thus doe teache and beleue do goe aboute to make the holie Sacrament ordeined by Christe himselfe a thing no better then a pece of commen baken bread or that do saie that suche do make the holie sacramente of the blessed bodie and bloude of Christ nothing els but a bare signe or figure to represente Christ none otherwise then the Iuie bushe doeth represente the wine in a tauerne or as a vile person gorgiouslie appareled maie represente a kinge or a prince in a plaie Alas let vs leaue liyng and speake the truth euerie man not onely to his neighbour Ephe 5. but also of his neighbour for we are membres one of another saith S Paule The controuersie no doubte whiche at thys daye troubleth the churche wherin anye meane learned man either olde or newe doth stand in is not whether the holie sacrament of the bodye and bloud of Christ is no better thē a piece of cōmē breade or noe Or whether the Lordes table is no more to bee regarded then the table of any earthlye man or noe or whether it is but a bare signe or figure of Christe and nothing elles or no For all doe graunt that S Paules wordes do require that the breade whiche we breake is the partakinge of the bodie of Christe And all also doe graunte him that eateth of that breade or drinketh of that cuppe vnworthilie to bee giltie of the Lordes death and to eate and drinke his owne damnation because he estemeth not the Lordes bodie All do graūte that these wordes of S Paule when he saith if we eate it auantageth vs nothing or if wee eate not wee want nothing therby are not spoken of the Lordes table but of other commen meates 1. Cor. 8. Thus then hitherto yet we all agree But nowe lette vs see wherin the dissention doeth stande The vnderstanding of that wherin it doth chieflie stand is a steppe to the true searching furth of the trueth For who can seeke well a remedie if he knowe not before the disease It is neither to be denied nor dissembled that in the matter of this Sacramente there bee diuerse pointes wherein men counted to be learned canne not agree The chieffe pointes off controuersie abovute the sacramēt As whether there be any transubstantiation of the breade or no Any corporall and carnal presence of Christes substance or no Whether adoracion onely due vnto God is to be done to the sacramente or noe And whether Christes bodie bee be there offered in deede vnto the heauenlye father by the prieste or noe Or whether the euell man receiue the naturall bodie of Christe or noe Yet neuerthelesse as in a man diseased in diuers partes commenlie the originall cause of suche diuers diseases whiche are spredde abrode in the bodie do come from some one chiefe membre as from the stomacke or from the heade euen so al those fiue aforesaide pointes do chiefely hange vpon this one question whiche is what is the matter of the Sacramente whether is it the naturall substance of breade or the naturall substance of Christes owne bodie The treuth of this question truelye tried out and agreed vpon no doubte shall cease the controuersie in all the reaste For if it bee Christes owne naturall bodie borne of the virgine then assuredlie seynge that all learned men in Englande so farre as I knowe both newe and olde graunt there to be but one substance then I say they must nedes graunt Transubstantiation that is a change of the substance of breade into the substance of Christes bodie then also they must graunt the carnall and corporall presence of Christes bodie then must the sacramēt be adored with the honour due vnto Christ himselfe for the vnitie of the two natures in one person then if the prieste do offre the sacrament he doeth offre in deede Christ himselfe and finallye the murtherer the adulterer or wicked mā receiuinge the Sacrament must needes there receiue also the naturall substaunce of Christes owne blessed bodye both fleash and bloude Nowe on the other syde if after the truthe shal be truly tryed owte it be fownd that the substance of breade is the materiall substance of the sacrament althowgh for the chaunge of the vse office and dignitie of the bread the bread in dede sacramentally is chaunged into the bodye of Christ as the water in Baptisme is sacramentally chaunged into the fountayne of regeneracion and yet the materiall substance therof remayneth all one as was before yf I saye the trewe solutyon of that former question wheruppon all these controuersies doo hange be that the naturall substāce of bread is the materiall substance in the holie sacrament of Christes blessed bodye then must it followe of that former proposition confessed of all that be named to be learned so farre as I knowe in Englande whiche is that there is but one materiall substāce in the sacramente of the bodie and one onelye lykewise in the sacrament of the bloud that there is no such thing in deede and in truth as they call transubstantion for the substance of breade remaineth styll in the sacrament of the bodie then also the naturall substance of Christes humane nature which he tooke of the virgine Marie is in heauen where it reigneth now in glory and not here inclosed vnder the forme of breade then that godlie honoure whiche is due vnto God the creator and maye not be done to the creature without

were a laboure to greate for to gather and to tedyous for the reader but one or twoo places of euerye one The whiche howe plaine and howe full and cleare they bee againste the erroure of Transubstantiation I referre it to the iudgemente of thindifferente reader And nowe I wil likewise rehearse the saiynges of other three olde aunciente writers of the Lattin Churche and soe make an ende Tertulliā And firste I will begin with Tertullian whom Cypriane the holy Martyr so highlie estemed that whēsoeuer he would haue his booke he was wōt to say geue vs now the Master Lib. 4. contra Martionē This olde writer in his 4. booke against Martion the heritike saith thus Iesus made the bread which he toke and distributed to his disciples his body saiyng This is my body that is to say saieth Tertullian a figure of my bodie In this place it is plaine that after Tertullians exposition Christ ment not by calling the bread his body and the wine his bloude that either the bread was his natural bodie or the wine his naturall bloude but he called them his bodye and his bloud because he would institute them to be vnto vs Sacramentes that is holie tokens and signes of his bodie and of his bloud that by them remembringe and firmelie beleuing the benefites procured to vs by his body whiche was torne and crucified for vs and of hys bloude whiche was shedde for vs vpon the crosse and soe with thankes receiuinge these holye sacramentes according to Christes institution myghte by the same be spirituallie noryshed and fedde to thencrease of all Godlines in vs here in oure pylgremage and iorney wherin we walke vnto euerlasting life This was vndoubtedlie Christe our Sauiours mynde and this is Tertullians exposition The wranglynge that the papistes doe make to elude this saiynge of Tertullian is so far out of all frame that it euen wearieth me to thinke on it Vuinch in his āsuuer to the 161. obiect Tertullyan writeth here saye they as none hath done hitherto before him This saiyng is to to manyfest false S. Augustine and other olde awthors likwise doo call the Sacrament a figure off Christs bodye And wher they saie that Tertullian wrott this whē he was in an heat off disputation with an heretike coueting by al meanes to ouercō his aduersarye As who saye he wolde not take hede what he dyd saye ād specialy what he wold write in so high a matter so that he might haue the better hand off his aduersarie Ys this credible to be trewe in any godly wyseman Howe much lesse then is it worthy to be thowght or credited in a man off so great wyt lernyng and excellency as Tertullian is worthely esteamed euer to haue bene Lykwise this author in his first booke against the the same heretike Martion writeth thus God dyd not reiect bread which is his creature for by it he hath made a representation off his bodye Nowe I prai you what is this to say that Christ hath made a representation by breade of his bodye but that Christ hath Lib. 1. cōtra Mar. instituted and ordeined bred to be a sacrament for to represent vnto vs his bodye Nowe whether the representation of one thinge by another requireth the corporall presence of the thinge which is so represented or no euery man that hath vnderstanding is hable in this pointe the matter is so cleare of it lsefe to be a sufficient iudge The second doctor and wryter off the latine churche whose saiynges I promised to set furth S. August is S. Augustine off whose lernyng and estimation I neede not to speake for all the churche of Christ both hath and euer hath had hym for a man of moost singular learning witte and dilygence both in setting fourth the true doctrine of Christes religion and also in the defense off the same againste heretikes This awthor as he hath written most plenteously in other matters off our faith so like wise in this argument he hathe written at large in manye off his workes so plainli against this error of transubstantiation that the papistsloue least to heare of him off all other writers partly for his authoritye and partly because he openeth the matter more fully then any one other doth Therfore I will reherse moe place off him then heretofore I haue done of the other And firste what can be more playne then that whiche he writeth vppon the 89. psalme speking of the sacramente of the Lordes bodye and bloud and rehersing as yt were Christes wordes to his disciples affter this maner Yt is not this bodie which ye doo see that ye shal eate neither shall ve drincke this bloud which the Soudiares that Crucefye me schall spille or shedde I doe commende vnto you a misterie or a sacramente whiche spiritually vnderstanded shall geue you life Nowe if Christ hadde no moe naturall and corporall bodies but that one whiche they then presentlie boeth harde and saw And none other naturall bloude but that whiche was in the same bodie and the whiche the souldiers cruellye did after shedde vppon the Crosse and neither this bodie nor this bloude was by this declaration of S. Augustine either to be eaten or dronken but the misterie therof spirituallye to be understanded Then I conclude if this saiyng and exposition of S. Augustine be trwe that the misterie whiche the disciples shoulde eate was not the natural bodie of Christe but a misteri of the same spirituallye to be vnderstanded For as S. Augustine saieth in his 20. booke contra faustum Cap. 21 Christes fleashe and bloude was in the olde testament promised by similitudes and signes of their sacrefyces and was exhibited in deede and in trueth vpon the crosse but the same is celebrated by a sacrament of remembrance vpon the aulter And in his booke de fide ad Petrum Cap. 19 he saeth that in these Sacrifices meaninge of the olde lawe it is figuratiuelie signified what then was to be geuen But in this Sacrifice it is euidentlie signified what is alreadie geuen vnderstanding in the sacrifice vpon the aulter the remembraunce and thankes geuing for the fleashe whiche he offred for vs and for the bloude whyche he shedde for vs vppon the Crosse as is in the same place and euidentlye there it maie appeare Another euidente and cleare place wherein it appeareth that bythe Sacramentall breade whyche Christe called hys bodye he meante a fygure of hys bodie is vppon the thyrde Psalme Where Sancte Augustine speaketh thus in plaine tearmes Christe did admit Iudas vnto the feast in the whiche he commended to his disciples the fygure of hys bodye Thys was Christes laste supper before hys Passion Wherein he dydde ordayne the Sacrament of hys bodye as all learned menne doe agree S. Augustine also in his 23. Epistle ad Bonifacium teacheth howe Sacramentes doe beare the names of the thinges wherof they be sacraments boeth in Baptisme and in the Lordes table August Epi.