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_v	eat_v	john_n	9,109	5	6.6439	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18103	The originall of idolatries: or, The birth of heresies a true, sincere, and exact description of all such sacred signes, sacrifices, and sacraments as haue been instituted and ordained of God since Adam; with the true source and liuely anatomy of the sacrifice of the Masse. First faithfully gathered out of sundry Greeke and Latine authors, as also out of diuers learned fathers; by that famous and learned Isaac Casaubon, and by him published in French, for the good of Gods Church: and now translated into English for the benefit of this monarchy; by Abraham Darcie.	Darcie, Abraham, fl. 1625.; Casaubon, Isaac, 1559-1614, attributed name.	1624 (1624)	STC 4747; ESTC S107577	78,965	150

by forme of a recapitulation compare the institutions of the Sacraments ordained by God First of all the fruits of the knowledge of good and ill forbidden to our first father Adam as sacred signes and sacraments of feare and obedience whereon depended life or death were they transubstantiated or conuerted into knowledge or into death to leaue their nature of being trees or fruits reduced to an accident without substance The celestiall Manna and the Rocke gushing out liuely water Sacraments that had reference to the holy Sacrament of the supper were they transubstantiated into an accident without substance The vnspotted Lambs immolated by Abel in his acceptable sacrifice to God were they transubstantiated into any other nature The Fore-skinne circumcised for a note and marke of couenant to the good Patriarche Abraham and his posterity was it conuerted into an accident without substance The blood of the Paschall Lamb for an assurance of Israels saluation was that conuerted into any other substance The flesh of the immaculate Lambe to bee eaten on the day of the Passeouer a true figure of the holy Sacrament of the supper was it transubstantiated into an accident without substance The brazen Serpent which being only beheld health was granted to the sicke did it not continue a Serpent of brasse was that transubstantiated being ordained for a Sacrament and sacred signe to the people of Israel Victimes offered in sacrifice both of beasts of the earth and azimall loaues with other sacred signes ordained by God for holy signes and sacraments of expiation and saluation for the people of Israel were they euer transubstantiated into accidents without substance All sacred signes ordained by God in the Israelitish Church though they really and sacramently represented that which was by them figured and not as a simple picture without reall effect yet did there neuer liue so detestable an heretique which inuented or added thereunto this Magicke of transubstantiation And neuerthelesse O Missalians you must needs confesse that the good and holy Fathers of Israel were adopted engrafted and regenerated by faith in Iesus Christ begotten before all ages that they were nourished and purchased eternall life by Iesus Christ that they and we haue but one God and one onely Iesus Christ one Mediator and Redeeme● That by faith they sacramentally communicated and participated spiritually of the blood of Iesus Christ for their saluation and eternall life That there is no difference touching God betweene them who did precede the incarnation of Iesus Christ and vs that were since his incarnation but both they and wee are equally the Church of God redeemed by the blood of the iust and vnspotted Lambe Christ Iesus For the rest they had a faith of the future promise and obserued the holy Sacraments and sacred Symboles of the Sacrifice which should be consummated by Iesus Christ and wee in the new law celebrate the memoriall and remembrance of the sacrifice now finished by Iesus Christ hauing a fruition of the promise accomplished If then the Israelites eate the same celestiall bread and drunke the same sauing drinke which we doe by faith in one onely Iesus Christ If they had sacred signes to represent actually and really the future death of Iesus Christ euen as we retaine sacred signes of his present or past death they for the future and we for that which is past why did the Missalians inuent this new magicke to conuert an holy Sacrament ordained by God into a magicke of transubstantiation and into an accident without substance I God to approue his power and to manifest the hardnesse and obstinacy of Pharaoh was pleased to performe wonderfull things by Moses and Aaron by conuerting a Rod into a Serpent water of the riuer into blood and into frogs the dust of the earth into lice and then to make the nauigable sea d●y performing many other miracles can we by this infer a transubstantiation of the little round azimall host printed with images into an accident without a substance In what place of the holy Scriptures when mention is made of sacred signes and Sacraments or sacrifices ordained by God is it said that the signe or sacrament was transubstantiated But on the contrary Gods will accommodating it selfe to mans infirmity he ordained from time to time cōmon signes for notes marks of assurance of the thing signified wherein Gods power is the more renowned and exalted in really giuing vs what by the sacred signe is represented by the vertue of faith and of the holy Ghost as if the signe it selfe had beene really transubstantiated by some occular miracle For the Sacraments comprehend in them more spirituall then carnall sense For this reason God by his Prophets euer blamed his people of Israel for vnderstanding the sacraments too carnally as succinctly we haue before declared But tell me O Missalians when Iesus Christ made it knowne how himselfe was the true bread of life descended from heauen to conferre life eternall and how these sacramentall words of eating his flesh and drinking his blood were to be vnderstood wherewith the Capernaits your Predecessors were scandalized did he teach vs in this interpretation that to eate his flesh should be meant by a little round transubstantiated host that the round host of flower and the wine is no more bread or wine but accidents without substance Is this your abhominable magicke the doctrine of Iesus Christ Nothing lesse But Iesus Christ like a true and heauenly Lawgiuer who can onely sincerely interpret his owne law made answer to the Capernait Doctors how they were grosse and carnall minded minding onely the flesh as you Missalians doe though the flesh alone profits nothing alleaging how his sacramental words were spirituall The flesh saith he profits nothing but the spirit quickens As also O Missalians how can you religiously accord your transubstantiation with the doctrine of Iesus Christ which promiseth and assureth eternall life to those that shall eate his flesh and drinke his blood if you conceiue these words carnally For you cannot be ignorant but that your owne bodies when they haue deuoured these round transubstantiated hosts into flesh and bones drunke and taken downe the transubstantiated wine into blood notwithstanding liue are mortal through the necessity of the law Wherefore eternall life promised by this communion cannot be vnderstood by a mortall body or flesh And therefore of necessity you must needs acknowledge for the most sacred interpretation that to eate the body and drinke the blood of Iesus Christ must haue reference to a spirituall and heauenly life and that the flesh profits nothing but the spirituall words and the communion of the body and blood of Iesus Christ by faith and spirit giue eternall life This interpretation is many times recited by the holy Apost●e St. Iohn when Iesus Christ himselfe vseth these words Hee that comes to mee shall neuer hunger he that beleeues in

Scripture did Alexander learne to mingle water with Wine and to restraine Christians to vnleauened Bread as also his other inuention of driuing away Diuels with salt water exorcized As for the Purgatory Water by him ordained wee will hereafter deriue the originall thereof from Numa Pompilius that great Magician and Romane Idolater But touching the mixture of water with Wine he might peraduenture be instructed by the ancient Idolaters who in celebrating their sacrifices were wont in a Chalice to consecrate Water with Bread especially vpon the Festiuals dedicated to the Sunne which the Persians worshipped called by them Mythros And in the Feast of the Nephalies they also vsed Water for sacrifice With this comparison Iustine Martyr relates the custome obserued amongst Idolaters and by Christians in the consecration of Bread Wine and Water by the one which is to say by the Idolaters in the name of their Idols and by Christians in the Name of their True God And yet this first corruption in the administration of the holy Sacrament by the mixture of water with Wine perseuered not without contradiction For the Greekes were of a contrary opinion and that it was not requisite to brew water with Wine neither would they herein follow the Alexandrian corruptions Amarcanus was of the same opinion as Alexander affirming that the mixture of water with Wine was necessary Scotus the subtile Sophister absolutely denied that it was necessary to mingle the water with the Wine because saith he it cannot then be changed nor transubstantiated into Bloud except the same were first changed into Wine Some others more ingenious laboured to interpret this Institution of Alexander by alleadging that the wine was conuerted into blood but as for the water it was transubstantiated into the water that came out of Christs side This first corruption of Alexanders gaue occasion of many other succeeding abuses For some other more profound Impostors deuised to mingle with the wine bloud that was taken from yong Infants wherewith to besmeare the bread of the holy Supper of Iesus Christ as the Cataphrigians who brought in a kinde of transubstantiation of wine into bloud really and corporlly Some others added cheese thereunto called Artotirites which is to say Cheese-bread-mongers Certaine also abusing this holy Sacrament in stead of wine put in water vnder pretext of the greater abstinence Others had an Institution of steeping bread in the wine the which custome the Messalians also retained in their Missall sacrifices For another detestable corruption of this holy Sacrament some Popes of Rome forbade their Messalian sacrificers not to administer to Christian people whom they call Lay-men the Body of Iesus Christ in both kindes but onely vnder the sacred signe of Bread and not of Wine which they reserued for their Messalian sacrificing Priests Is not this corruption directly against the holy Gospel and Institution of the Supper of Iesus Christ ordained and commaunded that all faithfull men should eate his body and drinke of his blood When he tooke the Cup did he not vse these proper words Drinke all of this Wine in memoriall of my Bloud shed Vsed hee any other words for the eating of his Bodie in the symbole of Bread then hee did of his Blond vnder the signe of Wine For if wee compare the sacred signe ordained by God in the Church of the Israelites being a Figure of the Communion of the body of Iesus Christ which was the true Paschal Lambe whose flesh was ordained to bee eaten without exception of persons so they were circumcised was there euer any difference in the eating of the Paschall Lambe and the celebration of the Passeouer among the Iewes betweene the Leuites being of the race of sacrificing Priests and others of the common people To bring in another odious corruption the Messalians instituted in their Missall-Idolatries to sacrifice and offer the Body and Bloud of Iesus Christ reiterating by this means the Sacrifice fully consummated by Iesus Christ which cannot bee reiterated because it was not according to the forme of Aaron but of Melchizedec the Eternall Sacrifizer and Priest without leauing any successor As also when the Apostle admonished the Corinthians to celebrate sacredly the Supper of Iesus Christ were they commanded to sacrifice No but to eate and communicate together of the Body to drinke of the blood of Iesus Christ The beginning of the Supper was not to kill or immolate or to sacrifice any beast or oblation to God but onely to eate and drinke at his holy banquet prepared for vs by Iesus Christ the Eternall sacrifice and Sacrificer who reserued onely for himselfe this Eternall Priesthood yet neuerthelesse hee left vnto vs a sacred Institution of a banquet set before vs in the Bread and Wine which represent his Body and Bloud After these aboue-named corruptions Satan a diligent Babylonian Architect employed all his power and means to rayse an inexpugnable Fort of Idolatry to the end that hee might wholly demolish and subuert the kingdome of Iesus Christ when hee vndertooke to suborne the Masse in stead of the holy Sacrament of the Supper as wee will briefly produce and so clearely that the most hard-hearted Pharaohs inueterated in their ancient Idolatries shall by the trueth of Histories acknowledge their errours and abominable Heresies CHAP. IX The ancient Religion of the Romane Empire BEfore my deciphering of this labyrinth of Errour wherein the Messalians did so lose themselues I thinke it verie requisite succinctly to lay open the ancient Religion of the Romanes during the reigne of the Occidentall Empire and of the Emperours vsurping both the Temporall scepter and the dignitie of high Priests superintendents ouer the Romane Church and Religion All of them as well as my selfe will confesse that the ancient Romane Religion was either wholly or for the greatest part instituted by Numa Pompilius the second King of the Romanes about seuen hundred yeeres before the Incarnation of Iesus Christ Then were your high Priests inuested which afterwards were reduced to a certaine number euen to foure then the number was augmented to eight and afterwards by Silla to fifteene In the Colledge of Priests there was one Pontifex Maximus who was chosen by the other inferiour Priests of their Order and dignitie euen as the pettie Priest purple-Cardinals make the election of their great Romane Pope out of their place order and dignitie This Pompilian Religion was so religiously obserued by the Romanes from father to sonne as it was neuer possible to irradicate or supplant it but it continues euen to this day as euery one shall manifestly discerne by this succinct Narration To confirme this point no man can be ignorant if euer he read the Romane Histories but that before the Incarnation of Christ there was not so much as one King Consull Dictator or Romane Emperour instructed in the Law of God but all were Idolaters and Infidels obseruing the Religion of that Magician Numa Pompilius For

to fauour her best beloued sonne gaue him bread Ioseph in Egypt offered bread to his brethren for their nourishment When we goe about to describe a Famine and scarcitie of victuall doe we not say there wants bread When God promised any mercy or fauour to his people that did keepe his commandements Did he not giue them assurance of bread in sufficiencie when hee recommends vnto vs the poore as his members commands hee vs not to giue them bread It is bread therefore which nourisheth and sustaines the heart and life of man When Satan enterprized to tempt Iesus Christ to testifie that he was true man Did hee not make choice of bread when hee incited him to make the stones bread When Iesus Christ celebrated his banquets to giue bodily nourishment once to fiue thousand men and then againe to foure thousand persons Did he not shew his power vnder the Symbole of bread When hee taught vs to addresse our prayers to God Did he not expressely ordaine in the Lords Prayer that we should request of God to giue vs our dayly bread And bread is not onely mentioned in the holy Scriptures for vulgar and corporall nourishment but also in sacrifices celebrated by the Hebrew Priests and the prescript Law of Sacred bread ordained by God that was azimall bread without Leauen Other bread was tearmed the bread of proposition which the Priests euery weeke renued and eate which Dauid vsed presented to him by Achimelech the High Priest Contrariwise the tearme of bread is appropriated to the bread of iniquitie of lyes of sorrow to polluted bread of Idolaters to bread of coinquination offered vpon the Altar to bread of mourning and to bread of trembling The Ephraimites also called ashy and vnturned loaues that is to say halfe hak't halfe circumcised and Idolaters And therefore O you Missalian Capernaites you must not be so obdurate and inueterate in your carnalities as not to obserue the phrases of the holy Scripture in which bread is oftentimes taken for terrestriall and corporall bread as when it was said that man did not liue onely by bread but also by whatsoeuer proceeded out of the mouth of God Sometimes also bread is taken for the Word of God and Doctrine When Iesus Christ commanded his Apostles to keepe themselues from eating leauened bread with the Pharises these tearmes of bread and leauen are they not expressed by the doctrine of the hereticall Pharises When the Cananitish woman demanded grace and mercy for her daughters health detained in in a long malady of sicknesse did not Iesus Christ answer her how it was not lawfull to take the Childrens bread and cast it to Doggs Was not the bread in this answer taken for life and health and not onely for corporall nourishment Wherefore if bread bee taken for the life of Man which depends principally of Bread and of Wine and that Gods goodnesse accommodating it selfe to our infirmities made choise of these two signes and symboles or notable markes to signifie his body and his blood that is to say the bread the Wine these two prouisions being common to all Nations was this any reason to build vpon it a carnall transubstantiation as if God without it were not mighty enough really to figure and represent vnto vs sacramentally that life was giuen vs yea life eternall by the communion of consecrated bread and Wine of benediction these being figures and symboles of his body and of his blood Iesus Christ produced these words that the Bread is his body and the Wine is his blood he also said that himselfe was the Bread of Life the liuing bread and that he was the liuing bread come down from Heauen Furher hee sayes that hee who eates of that bread shall liue eternally Doth this inferre by the word est that Iesus Christ is conuerted and transubstantiated into bread and that hee is no more Christ but an accident without substance O abominable heresies haue you any more reason O you Missalians to interpret these words carnally This is my body to transubstantiate the bread into the body then when hee testifies that himselfe was the bread to transubstantiate him into bread considering that it is written how the communion of this bread giues eternall life Iesus Christ said Hoc est corpus meum he also sayes of himselfe Hic est panis qui de Coelo descendit in both these places is not this word est vsed And yet must we needs hereupon inferre a transubstantiation in stead of orthodoxally interpreting the same by a Metonimy and familiar comparison of bread to Iesus Christ that we might apprehend how eternall life was giuen vs by him and likewise by him our spirituall food is ministred euen as by bread a nourishment corporall Howsoeuer wee must alwayes haue recourse to the true expression of Iesus Christ the absolute Law-giuer and Author of this holy Sacrament who expounding his owne Institution saith in the first place that hee is the Bread of Life then afterwards hee sayes that this bread is his flesh and his body which must be offered for the saluation of the world he saith his flesh is true meate and his blood true drinke he sayes that whosoeuer eates of his flesh and drinkes of his blood he will remaine in him How doth hee himselfe expound this Manducation Iesus Christ by his owne words expresseth himselfe Whosoeuer comes to me shall neuer hunger and hee that beleues in me shall neuer thirst Is not this a true eating and a true drinking neuer againe to be hungry nor neuer to thirst Must wee not in this haue faith which consists in spirit To addresse our selues to Iesus Christ our celestiall bread our spirituall drinke wherewith to bee satisfied for euer to quench our thirst of sinne perpetually must we runne to the Magicke of transubstantiation and forge an accident without substance Wherefore O Missalians doe you presume to inuent any other interpretation then that of Iesus Christ who witnesseth that the flesh profits nothing but the Spirit quickens and that his words are not carnall but spirituall giuing spirit and life by faith and confidence that hee is the Sauiour of the world incarnate dead and crucified to purchase for vs eternall life and then raised vp againe he ascended into heauen sits at the right hand of God his Father remaining an eternall Priest Propitiator Mediator and Redeemer To returne to this terme est that does so molest the Missalians braines that they dreame out of it a transubstantiation If Iesus Christ vttered how he was the true Vine that God his Father was the keeper and that we are the branches Can wee hereupon conclude by this word est a Magick of the transubstantiation of God into the keeper of a Vine of Iesus Christ into a Vine and of our selues into branches If Iesus Christ was said to be the immaculate Lambe

that wipes out the sinnes of the world can wee herevpon induce a transubstantiation If Iesus Christ said that he was the doore of the sheepe-fold by whom we must enter to be saued And that hee is the good Pastor and wee his sheepe must we needs so straine and wrest these places of the holy Scripture as to thinke it necessary because the word est is mentioned to beleeue a transubstantiation When Iesus Christ admonished his Apostles saying that they were the salt of the earth did hee therefore transubstantiate or conuert them into Statues of Pillars of salt as he did Lots Wife If Iesus Christ said by his Apostles that we are the Temples of God in which the holy Ghost inhabits must wee therefore imagine that we are transubstantiated into a masse of stone If the holy Apostle writ that Iesus Christ is the Rocke out of whom came liuing water to wash and purge vs from our sinnes Must we wrest out of this a transmutation and transubstantiation of Iesus Christ into a Rocke or a materiall stone If the holy Apostle testifieth that we are the bodie of Christ may wee by this inferre that we are translated and now no more men but transubstantiated into an accident without substance I readily foresee O you obdurate Missalians that you will obiect all these pre-alleadged places wherein this word est is and make no mention of the Sacraments which must the more exactly bee obserued in that these be sacred mysteries ordained of God which is most true And this word est is not onely found in the holy Scriptures formerly cited but when we speake of holy Sacraments first instituted by God for his people of Israel is it written that Circumcision is Gods alliance and Couenant In the other holy Sacrament of the Communion of the Paschall Lambe was it said that the Lambe was the Passeouer which is to say the passage But shall we induce hereupon a Magicke of transubstantiation Will you not confesse O Missalian transubstantiators that in these passages of the holy Scriptures speaking of holy Sacraments that this word est can not be otherwise interpreted then to signifie some reall performance and that Circumcision was a signe and a marke of the Couenant and alliance contracted by God with Abraham The Paschall Lambe was also a sacred signe of the passage for a remembrance of their deliuerie out of Egypt The Arke of alliance for another Sacrament of which it is written that it is the truth and power of the Lord Must wee vnderstand by this that it was transubstantiated into the reall Maiestie of God Wee must wee must I say interpret the holy Scriptures with discretion and in humilitie without sophistication and without Magicke soundly to apprehend the conception of words and not sticke so close to the letter which kils but receiue the Word of God in liuely spirit If then the sacred Arke is called the Lord and nominated God because in it he exercised his omnipotent power and declared his Oracles and mysteries by exteriour signes to draw the Israelitish people to bee mindfull of God and to feare and obey him If Iesus Christ also said that hee was bread which came downe from Heauen the Bread of Life and that the Wine was his bloud that the Cup is the New Testament by the externall signes of Bread and Wine to giue vs to vnderstand that our life and sauing nutriment depended onely on Iesus Christ and that by his death bloodshed we haue assurance of eternall life euen as bread and Wine serue for corporall nourishment and that he meant and ordained these sacred signes to bee to vs for Sacraments to approue and confirme our faith Did he determin we should hereby Capernize Nicodemize to enquire or make doubt of Gods power how it is possible to eate the body or drinke the blood of Iesus Christ how we can possibly be regenerated and borne anew Seeing the promise was made vnto vs by the Word wherefore haue you O Missalians conceiued a carnall transubstantiation distrusting in the incomprehensible power of God May it not suffice you simply to beleeue that the body and blood of Iesus Christ was really and sacramentally offered to communicate thereof for our spirituall nourishment and to grant vs eternall life through the Bread and Wine consecrated with giuing of thankes the bread being truely his bodie and the Wine his Blood which we must worthily receiue by faith and puritie of conscience as sacred signes and markes of the diuine Character without searching too subtilly after the meanes other then the plaine interpretation of Iesus Christ that the flesh profits not but the Spirit quickens and that his words are spirit and life Should wee doubt whether God hath power by the symboles of Bread and Wine consecrated to make vs communicate of the bodie and blood of Iesus Christ though the bread remaine bread and the wine wine If it were otherwise this could be no Sacrament but rather called a Miracle As when Iesus Christ conuerted the Water into Wine hee then vsed the miracle of transubstantiation changing the Water into Wine But hee ordained not this for a Sacrament as he did the communion of his body blood by the sacred figures of Bread and Wine Was it not also as easie for God to change the Wine into blood or the bread into flesh as for Moses and Aaron to change the water of the Riuer into blood to confirme the hardnes of Pharaohs heart or when the clouds were turned into the flesh of Quailes that rained vpon the people of Israel Neuerthelesse God did not ordaine that these miracles should serue for ordinarie Sacraments but herein he applyed himselfe to our infirmitie exhibiting to vs sacred but not transubstantiated signes and yet are not vaine nor fantasticall but signes externall that we may behold touch eate and taste remaining still in their substance and neuerthelesse they represent sacramentally what is by them comprehended and intimated wherein consists the approbation of our faith to manifest by a sacramentall worke and ministration that wee are in the number of the regenerate and sustained by the holy Sacraments of Baptisme and the Supper CHAP. XXII Comparison betweene the two holy Sacraments IF wee may presume to make comparison of the two holy Sacraments of Baptisme and of the Supper though there bee a difference betweene it and regeneration which is not reiterated For it sufficeth that we be once regenerate and begotten anew but this spirituall nutriment is often renued according to the course of nature and other differences very amply described by the holy Apostles and Ministers of Gods Word Notwithstanding the same end the same Iesus Christ is represented as well in Baptisme as in the Supper By the blood of Iesus Christ wee are regenerated and by the same blood nourished By the blood of Iesus Christ we are renued sett and

reuerenced and honoured by such sacred signes as they ordaine I will onely propound vnto you two which is to say waxe and mettals of one the Princes seale is composed with which grants pardons and remissions are sealed charters and priuiledges by the Prince conferred He that falsifies this seale is he not punisht as in case of high treason euen as if hee had outraged the person of the Prince Does not this seale represent his owne person euen as if himselfe were present Neuerthelesse the seale though it bee called the seale of the Prince is not transubstantiated but still remaines waxe but otherwise hauing receiued the sacred character of the Prince being then no more called waxe but the Princes seale Also the mettals of gold or siluer coyned with the Princes stampe doe serue for mony although they are no more called gold nor siluer but hauing once exchanged their names at the Princes wil they are either crownes Angels or Pistols or else shillings groats or penies or other such like names they are yet notwithstanding mettals of the very substance as they were before there is but that difference that they haue the Princes impression vpon them by and in which hee is represented really so that whosoeuer clips or falsifies that money is sorely punisht by death as a fellon and a Traitor his Prince for it is in a manner as bad and as if he had offended and conspired against the Princes owne person by farre greater reason the bread and the wine consecrated and ordained to bee Sacraments of the pretious body and blood of Christ Iesus represents them really and not by picture Wherefore whosoeuer receiues it vnworthily commits a haynous crime against the supreame and Diuine Maiesty of him to his eternall damnation but t is not to conclude a transubstantiation by a most abhominable coniuration or witchcraft But if you Massalians or Masse-Priests Nicholaits and transubstantiators be not sufficiently satisfied with Iesus Christ his Apostles interpretations as likewise with those similitudes and familiar comparisons to reduce and bring you to the sincere way and certaine forme ordained of God for to celebrate his holy Sacraments in abolishing your Pompilian and Missafique Idolatries eiecting from you your abhominable witchcraft of transubstantiation At the least will ye not beleeue at all the interpretations of the anci●et authors of the Church hearken but to the sayings of St. Augustin against Adamantine that notable hereticke Euen as the blood saith hee in many parts and places of the holy Scripture is said to be the water the Stone also to bee Christ euen so the bread is said to be his body which three places must be vnderstood and interpreted to bee sacred signes and figures then when this very author said Christ Iesus vttered these words Hoc est corpus meum this is my body in presenting and breaking bread to his Disciples hee gaue them the signe of his body for otherwise it should seeme to bee a thing both inhumane and vnlawfull to deuoure the pretious flesh and blood of Iesus Christ if there were not the figure of the bread and wine for to keepe in memory his flesh and blood the body of Christ hauing beene sacrificed to God his Father for our life and eternal nourishment Againe the same author vseth this interpretation The Sacrament visible is the new Testament that is to say the sacred signe of the inuisible sacrifice the like interpretations are described by Tertullian against that hereticke Marcion Christus acceptum panem corpus suum fecit dicendo hoc est corpus meum id est figura corporis mei Wherefore then O Missalians haue you not followed the authority of these holy Doctors of the Church which would not blasphem against God by the magick of transubstantiation but haue freely and vertuously acknowledged the Sacrament to be a visible signe or sacred figure signifying by faith spirit that which is inuisible wherefore do you prepare the mouth and the belly for to deuoure the body and blood of Christ corporally really and carnally why offer you not your selues by true liuely faith for to eate worthily Christ Iesus Why haue you not vnderstood the manducation of the body of Christ by the notable distinction of that learned Doctor S. Ierome saying the flesh of Christ Iesus is to be vnderstood carnally when it is spoken of the shedding his blood and crucifying of his body for our saluation but spiritually when it is said that his flesh is the true meat for vs to eate For another proofe I will alledge that learned Prelate Gelase Bishop of Rome the which disputing against the Heretickes Eutichines and Nestorians doth affirme the bread wine consecrated and made Sacraments are neuerthelesse in substance bread and wine but to be signes of the body and blood of Christ Iesus by the mystery of the Sacrament And if ye desire larger testimonies Saint Ambrosius vpon the Epistle of Saint Paul to the Corinthians hath explicated and made manifest that the eating of the bread and the drinking of the wine doth signifie the flesh and the blood of Christ Iesus offered for vs. Origen likewise in his Homilies teacheth the Sacraments to be figures which we ought to examine really and not carnally because saith he that those words Hoc est corpus meum not vnderstood spiritually kils the soule when he writes to eate the flesh of Christ Wherefore S. Chrysostome admonished the people to honour that holy Sacrament in offring himselfe his soule to God for the which Christ Iesus was crucified that by that holy Sacament of bread wine is signified to vs the similitude of the body and blood of Iesus Christ For resolution we must follow and be ruled according to the instruction and interpretation of our holy Sauiour Christ Iesus and his Apostles to honor and reuerence his holy Sacraments instituted of him by exterior signes to lift vp our hearts and raise our spirits and minds to heauen for to comprehend that which by those signes is represented to vs and not to esteeme hold account them as vaine pictures or apparitions but endeuour to receiue them worthily by liuely faith and vertue of the holy Ghost to the end to be fed and nourished with celestiall bread to the saluation of our soules thereby to attaine life eternall Let vs then be assured in Christ Iesus as members of his body that we may be reduced and brought all into one vnity for to communicate and eate the same bread and drink the same wine compounded of many graines vnited together to the end that wee may say with the holy Apostle All wee faithfull are the body of Christ Iesus saued and redeemed by his holy body crucified and pretious blood shed for vs and so remaining permanent in faith in Christ Iesus in eating his body and drinking his blood to beleeue firmely to haue beene crucified and