Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	body_n	bread_n	pronounce_v	3,212	5	9.6012	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03926	A sermon preached at Yorke before the right Honorable, Henrie Earle of Huntington, Lorde President of her Maiesties councell established in the north, and other noble men, and gentle men, at a general communion there, the 23. of September in the eightienth yeare of her Maiesties raigne: by Mathewe Hutton Deane of Yorke.	Hutton, Matthew, 1529-1606.	1579 (1579)	STC 14034; ESTC S104336	25,148	72

wine This no doubt was catholike doctrine in the dayes of these fathers this was thold way that our Sauiour taught them But the Papistes haue found a new way that the wordes of consecration being pronounced the bread wine are transubstantiat into the reall bodie and blood of Christ yea into Christe himselfe yea into God him selfe per concomitantiam For so we reade in the Legend of Saintes added vnto Lombardica historia There are in God three kindes of power magna maior maxima As for example The great power of God appeared when he made one thing of an other as man of the earth and woman of the ribbe of man But the greater power of God appeared when he made heauen and earth of nothing But this is the greatest power of all that one creature of an other creature should make the creatour And this power is giuen neither to Angell nor Archangell but to the holy Priestes What is blasphemie if this be not blasphemie Surely I cannot tell God that made all thinges is not made himselfe neither can he make himselfe for if he could be made he were not god And shall a sinfull miserable Popish Priest in a corner take vppon him to make the maker of all Let vs therefore giue eare vnto the Prophets counsell Let vs stand vppon the wayes and consider inquire of the olde wayes which is best and walke therein and we shall finde rest them that the people did receiue the Lords supper in both kindes And so they doo in the Greeke Church vnto this day Gabriel Biel a schoole Doctor confesseth that this institution continued in the church a greate while neither can he tell when one kinde beganne to be vsed first nor how it came in And Alphonsus confesseth also that although he had bestowed greate paine to know how and when the people began first to receiue in one kinde yet coulde he not finde it out And surelie it was neuer taken to be heresie to keepe Christes holy institution before the Councel at Constantia in the yeare of our Lord 1417. Let vs therfore stand vpon the wayes and consider aske of the olde wayes c. Thirdlie Christ in his last supper did not sacrifice for the quicke and the dead for the sinnes of the whole world for that did he once for all vppon the altare of the Crosse Which oblation beeing most perfect neither can nor needeth to be repeated For repetition is an argument of imperfection Heb. 10. Moreouer whereas there are foure thinges to be considered in Sacrifices as Saint Augustine saith Quis Quid Cui pro Quibus Who dooth offer What dooth he offer To whom And for whom Who dooth offer A Prieste What dooth hee offer A sacrifice To whom dooth he offer vnto God to whom onely sacrifice is due For whom dooth he offer for men that are sinners In all others these foure thinges are distinct one from an other First the Priest Secondly the Sacrifice Thirdly almightie God to whom and fourthly sinful men for whom sacrifice was offered But in Christ only these foure did concurre in one Christ was the Priest Christ was the sacrifice Christ was all one as touching his diuine nature with the father to whom he was offered and as touching his humane nature sinne onely excepted all one with vs for whom he offered him selfe And with this one oblation hath he made perfect for euer those that are sanctified as saith Saint Paule to the Heb. 10. For the continuall memorie of which sacrifice he did institute the holy sacrament of his blessed bodie and bloode to continue in the Church vntill his second comming for our full redemption Doo this saith he in remembraunce of me And as oft as ye shall eate of this breade and drinke of this cuppe ye shewe the Lordes death vntill his comming It is true that the olde fathers with one consent call it a sacrifice But they expounde themselues not to meane of a real offering of a reall bodie really present But of a Sacrament of that real oblatiō which he made once for all vppon the Crosse For as it is called the body and blood of Christ both in the Scriptures and in the auncient writers because it is a holy sacrament of Christes body and blood so is it tearmed of the olde writers a Sacrifice and the selfe same sacrifice that Christ did once offer vppon the Crosse because it is a Sacrament of that oblation to put vs in a thankefull remembraunce thereof Chrisostome and Saint Ambrose doo say That wee offer vppe Christ daily But we doo it in remembrance of his death and worke a memorie of that sacrifice He was offered vppe once But this sacrifice is as it were a copie drawen out of the first originall to put his death and passion alwaies in our remembraunce Augustine also in the 20. booke against Faustus sayeth That the Iewes before Christes comming in offering vp the sacrifices appointed in the law did promise and prophesie of Christes oblation vppon the crosse Christe when hee died did perfourme it in deede and we Christians now after his ascention into heauen doe celebrate the memorie thereof in the Lordes Supper But the Papistes are not content with this But they say they haue him really present and holde him vp in their handes in the same quantitie that he was vppon the Crosse though not after the manner of quantitie and reallie offer him vp to the father Brulifer saith Quem totus mundus capere non potest noster captiuus est non ergo dimittamus priusquam quod petimus obtineamus Whom the whole worlde cannot conteine is now our captiue therfore let vs not let him goe vntill he haue graunted our request This and such like blasphemies wherin they giue to creatures the honour due to GOD they call Spirituall daliance But it is indeede more than daliance for it is plaine Spirituall fornication Therefore let vs followe the Prophets Counsel Stand vppon the waies and cōsider aske of the old waies which is best c. Last of all Christe did not institute a priuate Masse but a Communion he willed all that was present to take and eate he commaunded them all to drinke In the Church of Corinthus and in all Churches many hundred yeares after Christe it was the action of the whole Churche wherein many eating of one breade shoulde bee made one mysticall bodie It appeareth by Iustinus Martyr in his Apologie to the Emperour Antonius for the Christians Cyprian Ambrose and the Liturgies that goe abroade in the name of Iames of Basil of Chrisostome and the oldest writers that when the Lordes Supper was ministred there was some parcell of scripture read a Sermon made vnto the people a collection for the poore and all that was present did communicate Chrisostome saith Qui mysteriorum particeps non est improbus et impudens adstat Hee is an impudent looker on that beeyng present doeth not communicate This was Catholike

Gen. 17. The Pashall lambe a Sacrament of the passing ouer of the Angell and is called the Passouer Exod. 12. The Rocke which did yeeld abundaunce of water to the children of Israell in the wildernesse Exo. 17. was a Sacrament of Christe the true Rocke and is called Christe 1. Cor. 10. Baptisme is the Sacrament of our seconde birth and is called The Lauer of regeneration Titus 3. Saint Cyprian de vnctione chrismatis sayth Significantia significata eisdem vocabulis censentur The thinges that signifie and the thinges that are signified ar called both by one name Saint Augustine Lib. 18. De ciuitate Dei sheweth a reason Omnia significantia videntur sustinere personas earum rerum quas significant Thinges that signifie doe seeme as it were to susteine represent the person of those thinges whereof they are signes And epist. 23. to Bonifacius he saith Nisi sacramenta similitudinem quandam haberent earum rerum quarum sunt Sacramenta omnino Sacramenta non essent Ex hac autem similitudine plerumque etiam ipsarum rerum nomina accipiunt sicut ergo secundum quendam modum Sacramentum corporis Christi corpus Christi est Sacramentum sanguinis Christi sanguis Christi est ita Sacramentum fidei fides est If Sacramentes had not a likenesse vnto the thinges whereof they are Sacramentes they were no Sacramentes at all This likenesse is the cause that they haue the names of the thinges them selues Therefore as after a certein sorte the Sacrament of Christes bodie is his bodie the Sacrament of his bloode is his bloode so Baptisme the Sacrament of faith is faith Bonifacius did aske this question of Augustine When an infant cometh to baptisme they that bringe him are demaunded whether the child beleeueth or no and the answere is made that the childe beleeueth How is this true seing the child hath no vnderstanding He answereth that the childe doeth beleeue because it doeth receiue baptisme the Sacrament of faith whiche is called faith or beleefe as the Sacrament of Christes bodie is called his bodie c. Contra Adimatum Cap. 12. he sayth Non dubitauit Dominus dicere hoc est corpus meum cum signum daret corporis sui Christe did not doubt to say this is my bodie when he gaue a signe of his bodie And Tertullian lib. 4. contra Marcionem Christus acceptum panem distributum discipulis suis corpus suum illum fecit hoc est corpus meum dicendo id est figura corporis mei Christ toke bread and when he had distributed it vnto his disciples he made it his bodie saying this is my bodie that is to say this is a figure of my bodie Theodoretus dialog 1. saith That the Scripture vseth to giue the name of the thinge to the Sacrament and the name of the Sacrament vnto the thinge Christes naturall bodie is called breade and his naturall bloud is called wine And contrariwise verie bread and verie wine is called his bodie and his bloude His bodie is called bread when he saith Panis quem ego dabo caro mea est The breade that I will giue is my fleshe And Tertul. against the Iewes Lactantius also Lib. 4. and Hyerome vppon the 11. Chap. of Ieremie to the same effect doe vnderstande these woordes Mittamus lignum in panem eius Let vs put wood into his breade which indeed are the wordes of the Iewes that conspire against the Prophet Ieremie and take counsell to mingle poinsonfull wood into his meate to destroy him But because the conspiracies against Gods Prophetes were figures of that wicked conspiracie of the Iewes against our Sauior Christ these fathers whom I haue rehearsed applie that sentence vnto Christe Against whom when the Iewes did crie Crucifige crucifige Crucifie him crucifie him in effect they saide Mittamus lignum in panem eius Let vs put wood into his bread or fasten his bodie vnto the crosse Loe say they his naturall bodie in this place is called breade Theodoretus likewise to proue that his naturall bloude is called wine doeth alledge the woords of Iacob Gene. 49. Who speaking of Christ that was to bee borne of the tribe of Iuda saith Lauabit in vino stolam suam in sanguine vuae vestimentum suum He shall wash his garment in wine and his mantell in the bloodde of the grape This prophesie sayth Theodoretus was fulfilled when our sauiour Christ the true vine did sheade for vs his most precious bloude vppon the crosse which bloude issuing and descending aboundantly out of his precious woundes his handes and side did washe his bodie whiche was as it were the mantell and vesture of his godheade Neither ought it saith he seeme straunge vnto vs that his bloude shoulde bee called wine because Christe sayth of himselfe Ego sum vitis vera I am the true vine Nowe it is certeine that the iuyce of the vine tree and as it were the bloode of the grape is wine And as the naturall bodie of Christ is called breade and the naturall bloode of Christe is called wine so verie breade indeede is called his bodie and verie wine indeed is called his bloode For so Theodoretus concludeth in these woordes Qui quod natura corpus est triticum panem appellauit vitem rursus seipsum nominauit is symbola signa quae videntur appellatione corporis sanguinis honorauit non naturam quidem mutans sed naturae gratiam adiiciens He that called his naturall bodie wheate Iohn 12. and breade Iohn 6. and himselfe a vine Iohn 15. he gaue this honour to the signes and symbols which are seene that he called them by the name of his bodie and bloode not chaunging the nature but adding grace vnto nature But why did Christ chaunge the names of bread and wine and called them his bodie and blood He answereth That he chaunged the names for that he would haue them that are partakers of these heauenly misteries not to consider the thinges that are seene but to haue their mindes fixed vppon the thinges whose names they beare and to beleue that chaunge which is by grace And Dialog 2. he sayth Signa mystica post sanctificationē non recedunt sua natura manent enim in priori substantia figura forma c. The mysticall signes doe not depart after consecration out of their nature for they continue in the same substance figure and forme c. Gelasius also a Bishoppe of Rome writing against Eutyches sayth Certa Sacramenta quae sumimus corporis sanguinis Christi diuina res est vnde per eadem diuinae efficimur consortes naturae tamen esse non desinit substantia panis vini The Sacramentes whiche wee receiue of the bodie and bloode of Christ is an holy thing and therefore by the same are we made partakers of the diuine nature and yet there ceaseth not to be in the Sacramēt bread

liked well of this forme of ministring the Lordes Supper and did nothing swarue from it They were not curious nor ceremonious but the faithfull being gathered together after some exhortation they recited the wordes of the institution and saide the Lordes prayer and so distribution was made to all that was present Platina in the life of Sixtus the first saith Nuda primum haec erant omnia simpliciter tractabantur Petrus vbi consecrauerat oratione Paternoster vsus est Speaking of the Lordes supper These thinges saith he were naked at the beginning and all was handled simplie and plainely Peter when he had recited the institution saide the Lordes prayer Loe this was the Malse that Saint Peter saied That which Platina speaketh of Saint Peter the same doth Gregorie affirme was the vsuall masse of al the Apostles lib. 7. in his Epistle to Iohn Bishoppe of Syracusa But afterwarde this Simplicity by little little began so to offende the successours of the Apostles that in continuance of time al was turned vpside downe the substaunce taken away and the name loste First a litle of the Name then I wil speake of the Substaunce it selfe The Names vsed in the scriptures are these The Lordes supper the body and bloode of Christe the bread and the cuppe of the Lorde the Lordes table the participation of the body and blood of Christ Iustinus Martyr and Irenaeus call it Eucharistia thankesgeuing It was named also Synaxis by reason of the assembling togeather of the faithfull to receiue it And the whole action was called Liturgia The ministration of the Lordes supper And about foure hundred yeares after Christe in the Latine Church it beganne to bee called Missa But for what cause there are diuerse opinions Some say that it is an Hebrew word and deriued of Masas for Mas signifieth Tributum a tribute paide vnto the Prince And this interpretation agreeth well vnto the Lordes Supper wherein we offer vp vnto GOD the sacrifice of prayse and thankesgeuing for the redemption of mankinde by the death and passion of our Sauiour Christe as a tribute and bounden duetie that we owe vnto God But some had rather haue it deriued of Nasas whiche is to lift vp and Nes in Hebrew signifieth a standard or banner For this they thinke doeth agree very well vnto their Masse wherein they lifte vp Christe as they say in forme of breade to be woorshipped of the people and offer him vp to God the Father for the soules in purgatorie And they would faine finde their Masse in the scripture and therefore alledge the. 16. Chap. of Deutro Thou shalt kepe a solemne feast vnto the Lorde with a voluntary lifting vp or oblation of thy hande The Hebrew worde is Missah Loe say they the verie name of our Masse is in the olde Testament But I merueile why they are so fond to thinke that this place maketh anie thing for their Masse seyng that that Missah which the Iewes offered vp in the feast of Pentecost was not Christs bodie which then was vnborne but certaine loafes of breade made of their newe corne whereof some were leueined and offered vp vnto the Priestes vse Or why abhorre they in their Masses Leueined bread vsed in the Iewes Missah sith they will needes borrowe their masse from the Missah of the Iewes The thing of it selfe I graunt is indifferent whether wee vse Leauened or vnleauened bread at the Lordes table But surely the Popish Masse shoulde come somewhat nearer to the Missah of the Iewes if they woulde not vtterly condemne leauened breade nor deny the substance of bread to remaine after consecration But the best opinion is that Missa is a Latine woord And in this opinion is Polidorus Virgilius Beatus Rhenanus Michael Ritius Isydorus Ispalensis and Rahbanus Michaell Ritius lib. 2. Of his storie of the French kings sayth Antiquitus in vano deorum superstitione peracta re diuina conuersus ad plebēsacerdos aiebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. populis missio quo verbo potestatem faciebat abeundi volentibus Idem mos a nostris etiam seruatus est vt libo iam libato pronuncietur per ministrum Ite missa est ilicet ire licet In the time of the olde superstition of the Gentiles the sacrifice being offered the Priest turning himself vnto the people said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Populis missio the people may depart The same custome is obserued amongest vs Christians that after the sacrifice offered the minister shall say Ite missa est That is to say Goe ye may departe For Missa was vsed for missio as in Tertulli Cyp. and Optatus often wee reade remissa peccatorum for remissio It appeareth also that the whole action of the Lords supper was deuided into two parts To the first part were admitted not onely the faithfull Christians but also Nouices and learners called Cathecumeni as yet vnchristened And not they onely but Iewes Gentiles heretikes and notorions offenders But when the sermon was done and the Epistle and Gospell read and certeine other praiers and the Priest readie to goe to the Lordes supper then the Deacon cried Ite missa est At which woordes all departed sauing the faithfull communicantes Of this we reade in the fourth Councell holden at Carthag Episcopus nullum prohibeat ingredi in Ecclesiam audire verbum Dei siue Gentilem siue Iudaeum siue haereticum ante missam Cathecumenorum Let the Bishoppe forbid no man to enter into the church and to heare the word of God whether he be Gentile or Iewe or heretike before the Nouices bee sent away Then after the communion was done the Deacon cried once againe Ite missa est By which woordes he gaue them leaue to depart which had receiued the Lordes supper Of this wee reade in Saint Ambrose in an Epistle to Marcellina When the Cathecumeni were sent away word came to me sayth he that the souldiars were in armure Ego tamen in officio mansi missam facere coepi Yet for all that I continued still in the office of ministration and beganne to doe masse In which place this woorde Missa doeth signifie the latter parte of the communion or ministration of the Lordes Supper after the Cathecumeni were sent away This woorde Missa so often soundinge in their eares being the last woorde pronounced vnto them by the Deacon and the woorde whereby they were dismissed and the woorde whiche some desirous to bee gone did long for to heare of all other woordes was made so familiar vnto the people that the whole action by them was called Missa And after the learned also vsed the same woorde And as the Deacon did twise pronounce Ite missa est Firste when he sent away the learners not christened then when they were dismissed that had communicated so did they deuide it into two masses The first was called Missa Cathecumenorum The masse of the learners or hearers The other Missa fidelium