Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_n	eat_v	flesh_n	4,887	4	7.4765	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68090	An apology or defence for the Christians of Frau[n]ce which are of the eua[n]gelicall or reformed religion for the satisfiing of such as wil not liue in peace and concord with them. Whereby the purenes of the same religion in the chiefe poyntes that are in variance, is euidently shewed, not onely by the holy scriptures, and by reason: but also by the Popes owne canons. Written to the king of Nauarre and translated out of french into English by Sir Iherom Bowes Knight.; Apologie ou défense pour les chretiens de France de la religion reformée. English	Gentillet, Innocent, ca. 1535-ca. 1595.; Bowes, Jerome, Sir, d. 1616.	1579 (1579)	STC 11742; ESTC S103023	118,829	284

Christ The Lambe is the passeouer The circumcision is the couenaunt The sacrifice is the clensing of the law and Christ is the church For out of question all these textes are to bee interpreted figuratiuely Thus may you see that the doctrine of the Protestauntes touching the holy sacrament of the supper is grounded vpon the pure word of God. But now as touching the canons The Catholickes thinke they make altogether for them and for the vpholding maintayning of their transubstantiatiō as in deed there be of them which do and chiefly the canon before alleadged which is an abiuratiō that pope Nicolas caused to bee made at Rome by one Beringarius a deacon of the church of S. Mawrice of Angiers by which abiuratiō they inforced this poore man of Angiers to say and protest that he renounced the doctrine that he had holden aforetime wherby he had maintained that the bread and wine of the sacramēt remained bread and wine stil after the consecration that the body and bloud of our Lord Iesus Christ could not be handled with the handes of men nor eaten with their teeth Declaring that contrariwise he there allowed the doctrine of the Romish church and of pope Nicholas that is to wit that after the cōsecration the bread and the wine doe chaunge and transubstantiate themselues into the very body and bloud of our Lord Iesus Christ and that the priest in putting the sacramēt into the mouthes of the faythfull doth sensibly handle Christes very body it selfe and that the faythfull doe crowze and crashe it betwixt their teeth But agaynst this goodly abiuration racked by pope Nicholas and a hundred and fourtene bishops out of this pore Deacon whom they helde amongest them in their clawes there are many other canōs to be opposed which are of a better stampe Thus sayth one of them which is taken out of S. Augustine wher he interpreteth these wordes of the Lord The wordes which I haue spoken vnto you are spirit life meaning of the eating of his flesh and of his bloud These words sayth he are spirit and life to those that vnderstande them spiritually But to those that vnderstand them carnally they are neither spirit nor life You shall not eate this bodye that you see neither shall you drinke the bloud which they shall shed that shall crucifye me the thing that I commend vnto you is a sacrament If you vnderstād it spiritually it will quicken you the fleshly vnderstanding thereof auayleth nothing at all Afterwards he concludeth thus The Lord shall be still aboue vntill the end of the world but yet in the meane while his truth shal remayn here amongest vs For it must needes be that the body wherein he is risen agayne is in a place certayne but his truth is spred euery where throughout the worlde And to shew that the flesh of our lord is not crushed so betwixt the teeth as Beringarius sayth in his abiuration here is an other canon taken also out of S. Augustine which sayeth thus To what purpose doost thou prepare thy teeth and thy belly beleue and thou hast eaten for to beleue in the Lord is to eat the bread and to drinke the wine who so beleueth in him eateth him And an other Canon following sayth thus That which is seene and perceiued with the eies is the bread and the cuppe but as in respect of sayth which seeketh to be taught the bread is Christs body and the cup is his bloud And because the receiuing of the sacrament is spirituall It followeth that at that supper the wicked receiue but the signes onely not the things signified whiche are the spirituall meat of Christes body and bloud And the same is auowed by an other Canon which sayth He that agreeth not with Christ eateth not his flesh nor drinketh his bloud though he receiue the sacrament to his vtter vndoing and damnation By these Canons it appeareth plainly that transubstantiation is reproued and condemned and so by cosequence the locall worshipping of the body of christ in the sacrament of the bread and wine But before I passe out of this matter I will alleadge one text of S. Augustines which is so cleare and fitte to confute this transubstantiatiō as is possible For first of all that men may learne to know what manner of speaches in the scriptures are to be taken figuratiuely and what are to be taken according to the letter he setteth downe this rule which is a very notable one If there be any thing sayth he so spokē in Gods word as that it can not properly agree with the comelines of good maners nor with the trueth of fayth you must take the same to be figuratiuely spoken Afterwardes to make this rule plain by examples he sayth these very wordes If then the maner of speaking be a precept so as it forbiddeth any crime and misbehauiour or commaundeth the thing that is good and behoue full such maner of speaking is not figuratiue But if it seeme to commaund an euill fact or to forbidde the thing that is good and behouefull then is it spoken figuratiuely Vnlesse you eate the fleshe of the sonne of man sayth our Lord and drinke his bloud you shall haue no life in you By this maner of speaking he seemeth to commaunde a cruelty and an euill facte in eating of his fleshe and drinking of his bloud therefore it is a figure wherby we be commaunded to become partakers of the passion of our Lord and to imprint gentlye and profitably in our memories that his flesh was māgled and crucified for vs. The Scripture sayeth likewise If thine enemye hunger feede him if he be a thirst geue him drink no doubt but in this case he commaundeth a good deede But wheras it followeth for in so doing thou shalt heape coales of fire vpon his head forasmuch as thou mayest thinke that he commaundeth a malicious deed doubt not but that this manner of speache is figuratiue and that those wordes may be taken two manner of waies the one to do hurt the other to do good Thou oughtest therfore rather to construe them according to charitye than otherwise and by those burninge coales to vnderstand the burning sighes of repentaunce wherby the pride of the party is healed in that he repenteth himself to haue bene an enemy to such a one as releeueth his misery and necessity Also it is written who so loueth his soule shal lose it Now It is not to be thought that he forbiddeth so requisite a thing as the sauing of a mans owne soule but that this speache ought to bee taken figuratiuely He shall lose his soule that is to say he must suppresse and forsake the froward vntoward dealing wherunto his mind is now geuen by meanes wherof he is so greatly wedded to these temporall things that he hath no regard of the euerlasting things Agayn it is also written Shew mercy and receiue not the sinner The latter

eyes and tast with our mouthes to be bread and wine should be flesh and bloud No nor that neither which is contrary to the order of Nature namely that accidents should haue an abyding without a substance fitte and conuenient for them to be in or that a naturall body of a man may be inclosed in so small roome as the bignes or roundnes of an hoast for these things are contrary to nature And if the Catholicks reply that God is almighty and able to doe these things the Protestants doe answere that doutlesse he is of power to doe whatsoeuer he listeth In so much that because God will neither sinne nor lie we say he can neither lie nor sin But our Lord meant so litle that his body after his glorification should receaue vnnaturall qualities that cleane contrarywise he would haue his Apostles to iudge by the sence of their sight and feeling that his body was a true and perfect naturall body and not an imagined body And although the effects of the Sacrament be thinges diuine and supernaturall yet are they not contrary to nature as those are which depend vpon the doctrine of Transubstantiation Neither can it be proued by the word of God that the Sacraments or any other of the ordinances of God conteine any thing contrary to nature This doctrine of the Protestantes touching this Sacrament is also euidently grounded vpon the word of god For first of all we doe say and beleue according to the articles of our faith that Iesus Christ is ascended into heauen from whence he shall come not ten thousand times a dry but only once at the last day when he shall come to iudge both the quick and the dead Which thing S. Peter declareth very openly when in speaking of the last comming of our Lord he sayth thus Whom the heauens shall contein vntill the full setting of all things in perfecte state which God hath foretold by the mouthes of all his holy Prophetes that haue beene since the beginning of the world And Iesus Christ himselfe also did wel geue vs to vnderstand that we should not beleue that his body after his ascention should euery day return hither on the earth nor remayne shut vp in boxes when he said to his disciples which found themselues greeued at the shedding of a little ointmēt vpon his body You shall not haue me alwayes with you And yet notwithstanding we must beleeue that by the efficacie of his grace he will alway be with vs as he declared to his Apostles in sending them throughout the world to preach the doctrine of his grace saying vnto them Behold I am alwayes with you euen vnto the end of the world And we must furthermore consider that the body of Christ was made in all points like vnto the bodies of other men except sinne as the scriptures do witnes In so much that it hath euer had and still hath at this present a certain measure of greatnes and thicknes as the bodies of other men haue Wherupon it followeth of consequence that his body neither is nor euer hath been in any mo places than one at one time And therefore when he celebrated hys holy supper with hys Disciples the day before he suffered hys death passion his body which sate at the table was not in the bread which he gaue thē for the nature of a true body doth not permit it to be in any moe places than one at one tyme And if they reply that a glorified body may be in many places at one instaunt the aunswere thereunto is that the body of Christ was not thē glorified but mortall at the tyme when hee celebrated hys holy supper was put to death the day after and that the wordes of the holy supper cānot as now be true in any other sort than they were whē he spake them and instituted the Sacrament And therefore this replication is impertinent and besides that it is vntrue for the body of Christ hath not through his glorification lost the qualities of a perfect body whiche is to be felt to haue flesh and bones and to be contayned within the compasse of certayne bowndes And therefore when hee celebrated the holy supper hys body was not in the bread which he gaue to hys Disciples and much les was the bread transubstantiated into hys body Whereof it followeth that these words of Iesus Christ This is my body This is my bloud ought to be vnderstood sacramētally as if he had said This is the sacrament of my body of my bloud because that as is aforesayd the nature of a very true body in deede permitteth vs not to vnderstand that euery morsell of the bread which he gaue to his disciples was his owne natural body Also the words which S. Luke and S. Paul vse in speaking of the Sacrament of his bloud do well declare that it is so to bee vnderstood For they say not that Christ sayd This is my bloud but rather this cup is the newe couenaunt in my bloud Neuerthelesse wee must thinke it all one with the other speach where it is sayd this is my bloud or els should S. Luke and S. Paule be contrary to S. Mathew and S. Marke which were vngodly to beleue So that if it be graūted as truth is that to say this is my bloud is asmuch as to say this cup is the couenant in my bloud It followeth playnely that this manner of speaking ought to be vnderstoode of the sacrament of his bloud or of the sacrament of the new couenant of his bloud which is all one and commeth all to one sense For the bread and the wine of the supper are the sacramentes of the body and bloud of our Sauiour Iesus Christe and of the newe couenaunt which he maketh with vs because that in receiuing this sacrament with our mouthes our soules do also participate and receiue spiritually and really the thing signified which is the body and bloud of Christ in whiche participation consisteth the couenant which he maketh with vs. And in very deed Iesus Christ him selfe in speaking to his disciples of the eating of his flesh and of the drinking of his bloud yea and of the supper it selfe as the Catholickes expound it perceiuing them to be offended thereat tolde them that it ought to be vnderstood of a spirituall feeding and not of a crusshing of his flesh and hys bones betwixt their teeth nor of a cāniballike kinde of drinking of mans bloud as the catholicke scholemen of these dayes do vnderstand it Neither ought it to seeme a more straunge interpretation of these wordes this is my body to say this is the sacrament of my body thā to make the same interpretation of a great sort of other figuratiue speaches conteined in the scripture As for example where Christ sayth I am the vine and my Father is the husbandman I am the gate And agayne it is sayd the rocke was