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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	body_n	heaven_n	soul_n	16,244	5	5.2792	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10753	A friendly caveat to Irelands Catholickes, concerning the daungerous dreame of Christs corporall (yet invisible) presence in the sacrament of the Lords Supper Grounded vpon a letter pretended to be sent by some well minded Catholickes: who doubted, and therefore desired satisfaction in certaine points of religion, with the aunswere and proofes of the Romane Catholicke priests, to satisfie and confirme them in the same. Perused and allowed for apostolicall and Catholicke, by the subscription of maister Henry Fitzsimon Iesuit, now prisoner in the Castle of Dublin. With a true, diligent, and charitable examination of the same prooffes: wherein the Catholickes may see this nevv Romane doctrine to bee neither apostolicall nor Catholicke, but cleane contarie to the old Romane religion, and therefore to bee shunned of all true auncient Romane Catholickes, vnlesse they vvill be new Romish heretickes. By Iohn Rider Deane of Saint Patrickes Dublin.	Rider, John, 1562-1632.	1602 (1602)	STC 21031; ESTC S102958	114,489	172

Christs owne words to prooue that your round Wafer-cakes vpon your supposed hall● wed Altars are not that true bread Christs flesh which Christ heere speakes of 1. Occasiō The question vvas mooued by some Bellie-gods that tasted of Christs banquet bountie in feeding fiue thousand men vvith fiue loaues and tvvo fishes vvhether Moses or Christ vvere the more excellent and liberall in feeding men 1 FIrst they commend Moses from the greatnesse of h● place and person being Gods Lieutenant to conduct Israel out of Egypt 2 Secondly they commend their Manna from the place whence it came which was the heavens as they supposed 3 Thirdly they commend the bread from the vertue of it which was it fed their Fathers in the drie sandie and barren wildernesse and saved them from famine therfore they thoght that no man was greater thē Moses no bread to be compared with Manna Now Christ by way of opposition and comparison confutes them opposing God to Moses and himselfe to Manna 1 First denieth that Moses was the given of that Manna but that God was the authour Moses onely the Minister 2 Secondlie that it came not from the eternall ki●gdome of God which is properlie called heaven but from the visible clouds improperly called heaven 3 Thirdlie Christ denieth Manna to bee the true bread because it onelie preserved life temporall but could not giue it but this bread Christ doeth not onelie giue life corporall but also l fe spiritual in the kingdome of grace life eternall in the kingdome of glorie 4 Fourthlie this bread Manna ceased when they came into Canaan and 〈◊〉 no more bee found but this bread Christ doth feed vs ●eere in this earthlie wildernesse Iosua 5.12 and raignes for ever with his triumphant Church in our everlasting glorious Canaan the kingdome of heaven 5 This bread Manna so all corporall meates when they haue fed the bodie they haue performed their office they perish without yeelding profit to the s●●e but this bread of life Christ is the true bread Ioh. 6.54 which once beeing received into the soule doth not onelie assure and giue vnto it eternall life but also 〈◊〉 the bodie like assurance of resurection salvation so that the soule must first feed on Christ before the body can haue any benefit by Christ contrarie to your doctrine which is that the bodie must first feed on Christ carnally then the soule shal be thereby fed spiritual ie And because they were so addicted in Moses time to Manna in Christs time to his miraculous loaues respecting the feeding of their bodies not the feeding of their soules Th refore Christ deborted them from food corporall to food spirituall Ioh. 6.27 Labor not saith he for the meat that perisheth but for the meat that endureth to euerlasting life which the sonne of man shall giue vnto you c. And thus much touching the occasion why Christ is saide to bee the true bread of life which as farre excelled Manna as the soule the bodie life death eternitie time and heaven earth 3 Point NOw let vs see according to which of Christ natures h● is called out living Bread whether according to his manhood or godhead or b●th Christ calls this b ead his flesh and Christ his fl●sh are al one therefore Christ his flesh are all on● the same bre●● as our bodies are fed with material br●●d so are our soules fed with the flesh of Christ this flesh hee will gi●e for the life of the world w●●ch flesh is not Christ bodie separated from his son●e as some of you imagine and vntruelie teach not Christs bodie and soule separated from his divinitie but even his quickning flesh which being personally vnited to his eternall s●irit was by the same given for the life of the world not corpora●lie and really in the Sacrament as you vntruly teach But in the sacrifice of his bodie and bloud once o● the crosse as the Scriptures ●ccord for the flesh of Christ profiteth not but as it is made quickning by the spirit Neither do we participate the life of his spirit but as it is communicated vnto vs by his flesh by which we are made flesh of his flesh and bone of his bone as hath b●n shewed before Which holie misterie is represented vnto vs in the Sacrament of the Lords Supper and the trueth thereof assured and sealed in the due administration and receiving of the same So this true bread spoken of in the sixt of Iohn which hath this spirituall quickning and nourishing power i● compleate Christ God man with all his soule ●●ving merits And neither Manna in the wildernesse nor your ●o●●d Wafer-cakes vppon your supposed hallowed Altars Manna it could not be for it cea●●d manie hundred years before Your imagined and transnatured bread it could not bee because the Sacrament was not then instituted And 〈◊〉 to the third point The manner how this true bread Christ must be eaten THe meat is spirituall 3 Point and therefore the manner of eating must not bee corporall for such as is the meat such most be the mouth but the meat is spirituall therefore the mouth must be spirituall as before you haue heard Fide non d●nte In the ep●stle to t● Reader c. which thing being there handled before out of holy Scr p ure● Fathers and your Popes Canons I will onelie referre you thither where you may vnlesse you bee maleconte●ts t● be fully satisfied touching the true manner of eating Christ where you may find proued out of Gods booke that comming to Christ beleeving in Christ abiding in Christ dwelling in Christ and to be clad with Christ and to eate Christ are all one so that out of everie one you might frame this or the like vnaunswerable argument Whosoever dwels in Christ and Christ in them Ioh. 6.5 35. onelie eates Christs flesh and drinkes Christs bloud B t the true bel evers onelie dwell in Christ and Christ in them therefore the true beleevers oneli● we Christs flesh and drinke Christs bloud The proposit on is Christs owne words Ioh. 6 56. Eph● 3.17 of which it were damnable to doubt The assumption is Pauls Let Christ dvvell in your hearts by faith therefore the conclusion cannot be denied And so to the fourth The fruit and profit that redoundes to the true eaters of this bread of life vvhich is Christ MAnie rich benefits we haue by eating Christ in the manner aforesaid that is 4 Point by apprehending applying and appropriating vnto vs whole Christ with his benefits I will onelie name one or two and referre you for the rest to the sixth of Iohn Ioh. 6 41.54.50.51 He that eateth this bread I will raise him vp at the last day to life concerning hi● bodi● and hee shall neuer die but liue for euer concerning his soule But an opposition being made betwixt this true bread Christ and this Sacramentall bread

to be done some twentie yeares or thereabouts Actione quarta synodi 2. Ni●e●ae tom 3. before the second Councell of Niceu● as a preparatiue for the planting of images in Churches in which Councell it was accordinglie performed and this fable registred in the same as a sui● foundation for such a building and a fit proofe fo● such a proposition Now let the indifferent Reader peruse at his leisure but the seven chapters of this Treatise and hee shall scarce read one line without a lie Yet superstition blusht not to in sert this fable into this fathers worke But if we should render such proofes and preach such fabulous stuffe for sound divinitie to the people you would call vs sots and soule slaiers But for Christes sake and the peoples salvation confesse your errour● and forsake them with these lying fables it is no shame to forsake sinne but it is daungerous when sinne forsakes you And so to your next proofe Catho Priests Damascen lib. 4 de fide orthod cap. 14. floruit 391. Let vs approach in ardent faith laying our hands in manner of a crosse and let vs receiue the bodie of him that vvas crucified YOu leaue out ei for it is in the father Acced●mus ei let vs come and approach to him which is in heaven Rider not on your Altar or in your miraculous accidents Damascen flatlie shevveth the impossibilitie of your carnall presence and then sheweth the maner how in ardent faith not with mouth teath and stomacke So this father is against your selfe for the manner of receiving of Christ which is spirituall not corporall And in the same chapter the same father saith Carpu● Christi c. that Christs bodie being vnited to the godhead descended not from heaven to the earth and therefore cannot be in your sacrament corporally and carnallie And as fire and heat be in a burning coale so and more neerelie are Christs humanitie and divinitie ioyned together so that he which shall touch the coale should taste of heat and hee that should eate Christs humanitie must also eate Christs divinitie which is damnable to thinke for a man to eate and devoure his God But because this your imp●rtinent proofe is your apparant disproofe I will proceed to the next Cath. Priests This bread is bread before the consecration but when it is consecrated of bread it is made the flesh of Christ Ambr. de sacrament●s lib 4 cap. 4. fl●ruit 40● ALl this we graunt to be true but you come not to the point whether Christs flesh be made of bread by way of transubstansiation that is by the changing of one nature or substance into another by hec est corpus meum this is our question Rider but you dare not touch it because you cannot prooue it But seeing you recite fathers by peeces and patches taking that you thinke will fit your purpose and leaving that which would crosse your course or weaken your cause I will for the trueth sake and the Catholickes good adde that out of Ambrose which I am sure some of you would wish out of Ambrose If you had read a few lines moe you should haue heard him tell you another ●ale In the same chapter and haue expounded himselfe in this place his words be these Si ergo tanta vis est in sermon● Domini Iesu vt inciperent esse qua non erant quanto magis operatorius est vt sint quae erant in liud commutentus If there be such a force in the word of the Lord Iesus that the things which were not began to bee how much more can it worke this that they shall be the same they were and yet bee changed into another thing And then bringeth in an example how a thing may be that that it was and yet be chaunged Tu ipse eras sed eras vetus creatura c. Thou t● selfe waste but thou wast an olde creature afte● when thou wast baptised thou begannest to be a ne● creature wilt thou know how a new creature eve● one saith the Apostle that is in Christ is a new cre●ture Learne then how the word of God is accust●med to change everie creature and when he will 〈◊〉 altereth the course of nature If you had read 〈◊〉 knowne this you would never haue alleadged the ●ther for his example is this as he that is baptised su●fereth no materiall substancial or corporall chang● though he be borne a new spirituallie Vide dist 2 de consecr cap. quia corpus page 432. and put o● Christ But he his changed not loosing or altrin● th● bodie or soule which hee had but in attaining th● grace which hee had not And so the change is acc●dentall not substantiall as from vice to vertue So 〈◊〉 substance the bread and wine are the same they we● before but in accident or qualitie they are turned l● to another thing of common bread made a Sacr●ment Chrisost ●n Math. hom 83. So Chrisostome amplifying the change of bread 〈◊〉 the Euchariste he addeth immediatlie withall Sic ●tium in baptisme even so there is the like change 〈◊〉 water in baptisme as of bread in the Lords Suppe● but that is not of substance but in qualitie respec● or vse and so in this Dialog 1. cap. 8. And this change is not in casting away the substanc● of bread or wine but in casting grace vnto them 〈◊〉 Theodoret saith Non naturam ipsam transmutans s● naturae adijciens gratiam not changing nature but ●●ding grace to nature Ambrose de sys qui Initiantr● cap. 9. But who can better expoud A●brose his meaning then Ambrose himselfe who sait● Ante benedictionem c. before the blessing of the he●venlie words it is called another kind after the wor● of consecration the bodie of Christ is signified do● not say is the bodie of Christ but signifieth the bod● of Christ And else where In comedendo potando c. 〈◊〉 eating and drinking we signifie the bodie bloud ●●at were offered for vs. And againe he saith Ambr. 1. cor 11. Quod 〈◊〉 figura Ambr. de Sacramentis lib. 4 cap. 4. c. which is a figure of the bodie and bloud of the Lord. But of this we haue sufficientlie spoken before And thus now the Reader may be sufficientlie satisfied that the change is not naturall but misticall not of substance but of accidents and qualities And so bread remaineth in substance but is changed in misterie And so is bread made the flesh of Christ not by your miraculous transubstansiation but by mistical and Apostolicall benediction or sanctification not in changing the nature of it but adding grace to it as beforesaid And thus Ambrose hath aunswered Ambrose And if you would read him without partiall affection hee would withdraw you from this your imagined opinion But now to that which followeth Catholicke Priests Not onelie the Sacrament but the bodie of Christ is propounded vnto vs

tormented for vs. Now examine Augustines exposition To eate corporallie reallie and substantiallie Christs flesh with our material mouths and to drinke his precious substantiall reall bloud with our bodilie lips is a horrible thing Therefore Christs words bee figuratiue So that by Augustines owne words your litterall sence and carnall presence is wicked and horrible howsoever you cloake it with fained titles to blinde the eies deceaue the hearts of simple Catholiques And if you would but read the fifth chapter of the foresaid booke you should see his Christian caveat he giues to Gods Church touching this point In principio cauendum est ne figuratam locutionem ad litteram accipia● c. First of all you must beware that you take not a figuratiue speech according to the letter his reason followes for the l●tter that is the litterall sence killeth But the spirit that is the spirituall sence giveth life For vvhen one take the figuratiue speech for a proper speech vve make the sence carnall neither is there anie t●●ng more fitlie calld the death of the soule Thus you see Aug. teacheth 〈◊〉 you would learne that if the speech be proper the sence must bee litteral● and carnall but if it be figuratiue it must bee misticall and spirituall and alleadgeth this your own text for the same So I would wish you either follow Augustines doctrine or else cease to vse Augustines and the rest of the fathers names for to vsurping their names and perverting their doctrine you abuse the Fathers Ber. Serm 3. in ps Qui habitat Fol 63 Col. 2. and deceiue the Catholiques Your Bernard also in later times condemnes your absurd vnchristianlike exposition of this your owne text Vnlesse you eate the flesh of Christ c. He asketh the question Quid autem est mand●●are eu●● c●●nem bibere sanguinem nisi communicare passionibus eius ca● conversationem imitari quam gessit in carne What is to eate Christs flesh and drinke his bloud but to communicate with his passions and to imitate his holie conversation in the flesh And then followeth Vnde hoc disignat illib●tum illud Altaris Sacramentum vbi Dominacum corpus accipimus vt ficut viditur ●l●a pan●s fo●ma in no● intrare sic noverimus pe● eam quam in t●rris habuit conversation in ipsum intrare in not ad habitandum per fidem in cordibus nostris Whence also this text signifieth that pure Sacrament of the Altar where we receiue the bodie of Christ that as the fo●me of bread is seen to enter into vs so we sh●l know Christ entreth into vs to dwell in our hearts by faith by that holie and godlie conversation that he had being in earth Now examine Bernard your owne Abbot though liv●ng in the palpablest time of the gro●est superstition yet he vtterly condemnes your exposition of this place and showeth you that it doth not signifie Christs carnall presence in the Sacrament But as the Sacrament cons●steth of an outward signe and inward grace so bread the outward signe entreth into the mouth and Christ which is the inward grace entreth into our hearts by faith So that your owne Author tells you it is bread that entreth the mouth it is Christ that entereth the heart and that by faith not by teeth by beleeving not by chamming or swallowing So that this your Bernard teacheth you that this your text must be taken for the diviner part of the Sacrament which is Christ with all his mercies to the soules and hearts of the beleevers not to or in the blasphemous mouthes and stinking stomackes of Jnfidells wicked men dogges cats or other beastes as your owne bookes most wickedly record And if your litterall exposition were true Grose absurdities follow the Priests expositions thē none could bee saved but such as eate your consecrated Christ made of bread then infants that die and communicate not should be damned Captiues that from their cradle ●●●e vnder Tyrant those that before Christ in Christes time and in the first thousand years after Christ before your new consecration was stamped are damned And contrariwise all that eate of your consecrated Oste be saved bee they never so blasphemous to God traiterous to their Prince and iniurious to their brethren But that both these extreames that spring from your litterall e●●os●tion contrarie to scriptures and fathers be false horrible to christian ears no godlie man may doubt vnlesse he will denie Christ and his word the auncient Fathers and the Primitiue church and you shall never giue the Catholiques that haue hanged their precious soules vpon your bare sayings due satisfaction in this without publike and penitent recantation of this You follow neither scriptures not Fathers If with the Fathers you would but obserue duelie the circumstances of the fifth and sixth of Iohn you might see it cannot be meant of the Sacrament and therefore you are deceived in the Scriptures because the Sacrament was not then ordained Againe by the iudgement of Augustine the speech is figuratiue and therefore the sence spirituall And so Agustine stands with vs against you Olde Lyra saith that the sixth of Iohn Nihil directe pertinent c. speaketh not one word directlie pertinentlie of the Sacrament The Father saith nihil nothing directs directly yet you against Scriptures and Fathers will wrest the●e texts indirectlie and impertinentlie to speake of the Sacrament before it was a Sacrament If we should commit such palpable errours against Scriptures Fathers and common sence you would call vs common sots without learning or sence plaine murtherers and soule slayers from which sin the Lord deliver vs both Now I will aske your conscience this question how durst you cut off Christs words by the waste Verse 51. meant you plainly in that surely no for if you had recited the whole verse it had marred your market you onely set downe the middle of the sentence concealing the beginning of it and curtalling the end of it and so thinking that to serue your turne and blinde the eies of the simple But God willing I will discover the trueth which you seeke to cover and let the simple people see how farre and how long you haue deceived and misledde them to the great perill of their soules with wresting the scriptures and wronging the Fathers Christs whole sentence was this I am the living bread which came dovvne from heauen if any man eate of this bread he shall liue for euer and this you cut off Then followes your proofe Iohn 6.50 The bread that I vvill giue is my flesh then you curt all the rest vvhich I vvill giue for the life of the vvorld If you had dealt plainly and delivered Christs words to Gods people without substraction as Christ delivered them vnto you then the people even the simplest of them would not haue so long beene deceaved by you For the former part of the verse and the later concealed by you expound