Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	place_n	scripture_n	word_n	9,705	5	4.5641	4	true

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

Idolatrie and sacrilege is not be done to the holie Sacramēt then also the wicked I meane the impenitent murtherer adulterer or suche like do not receiue the naturall substāce of the blissed body and bloud of Christ finallie then doth folow that Christes blissed bodie and bloud which was once onely offered and shed vpon the crosse beinge auailable for the synnes of all the worlde is offered vp no more in the natural substaunce therof neither by the prieste nor anie other thinge But here before we goe any further to searche in this matter and to wade as it were to searche and trie oute as we maie the trueth therof in the scripture it shall do well by the way to knowe whether they that thus make aunswere and solution to the former principall question doe take awaye simplye and absolutlye the presence of Christes bodie and bloud from the sacrament ordeined by Christ and duely ministred according to his holye ordinances and institution of the same Vndoutedlye they do denie that vtterly either 〈◊〉 to saie or to meane the same And therof if any 〈◊〉 doe or will doubte the bookes whiche are written alreadye in this matter of them that thus doe answeare will make the matter plaine Nowe then you will saie what kinde of presence do they graunt and what do they denie Vuhat kīde of presence is to be graunted in the lordes supper Briefelye they denie the presence of Christes bodye in the naturall substance of his humaine and assumpte nature and graunt the presence of the same by grace That is they affirme and saie that the substance of the naturall bodie and bloud of Christ is onelie remainynge in heauen and so shall be vntill the latter daie when he shal come againe in glorie accompained with the angelles of heauen Matt. 24 ▪ to iudge both the quicke and the deade And the same naturall substance of the verie bodie and bloude of Christe because it is vnited to the diuine nature in Christe the seconde person of the Trinitie therfore it hath not onelye life in it selfe but it is also able and doth Ioan. 6. geue life vnto so manie as bee or shall be partakers thereof that is that to all that doo beeleue on his Ioan. 1. name which are not born of bloud as Iohn saith or of the will of the fleshe or of the will of man but are borne of God though the selfe same substance abide still in heauen and they for the tyme of their pilgremage dwell here vpon the earth by grace I saie that is by the life mētioned in Ihon Ioan. 6. and the properties of the same meete for oure pilgremage here vpon earth the same bodie of Christe is here presente with vs Euē as for example wee saie the Sunne whiche in substaunce neuer remoueth hys place out of the heauens is yet presente here by his beames light and natural influence where it shineth vpon the earth For gods worde and his Sacraments be as it were the beames of Christ which Malach. 4 is Sol Iustiticie The Sunne of righteousenes Thus thou haste hearde of what sorte or secte soeuer thou be wherin doth stande the principall state and chiefe pointe of all the cōtrouersies whiche doe properlie perteine vnto the nature of this Sacrament As for the vse therof I graunt ther be many other thinges wherof here I haue spoken nothing And now leste thou iustly maist complaine and saie that I haue in openinge of this matter doone nothing els but digged a pitte and haue not shutt it vp againe or broken a gap and haue not made it vp or opened the booke and haue not closed it againe or elles to call me what thou listest as Newtrall Dissembler or what soeuer els thy luste and learning shall serue thee to name me worse Therfore here nowe I will by Goddes grace not onlye shortly but also so clearely and plainelie as I can make the nowe to knowe whether of the foresaide two aunsweres to the former principall state and chief pointe doth like me beste Yea and also I will holde all those accursed whiche in this matter that nowe soe troubleth the churche of Christe haue of God receiued the Keye of knowledge and yet goe about to shutte vp the doores so that they them selues will not entre in nor suffre other that woulde And as for myne owne parte I considre boeth of late what charge and cure of soule hath been cōmitted to me wherof God knoweth howe soone I shall be called to geue an accoumpt and also nowe in thys worlde what peryll and daunger of the lawes concerning my life I am now in at this presente time what folye were it then for me nowe to dissemble with God of whome assuredlye I loke and hope by Christ to haue euerlasting life Seing that suche charge and daunger both before God and manne do compasse me in rounde aboute on euery side therfore God willing I will franklye and freelye vtter my minde And thoughe my bodie be captiue yet my tounge and my penne as longe as I maie shall freelye set furth that whiche vndoubtedlye I am perswaded to bee the trueth of Gods worde And yet I will doe it vnder this protestation call me a protestante who liste A protestation I doe not passe therof My protestation shall be this that my minde is ād euer shal be God willing to set furth syncerlye the true sense and meaning to the beste of myne vnderstanding of Gods most holye worde and not to decline from the same either for feare of worldly danger or els for hope of gaine I do protest also dew obedience and submission of my iudgment in this my writing and in all other mine affaires vnto those of Christes churche whiche bee truelye learned in Gods holye worde gathered in Christes name and guided by his spirite An ansvvere to the cheefe question ▪ After this protestation I doe plainelye affirme and saie that the seconde aunsweare made to the chiefe question and principal pointe I am perswaded to be the verye true meaning and sense of Gods holie worde That is that the natural substaunce of breade and wine is the true materiall substaunce of the holie sacramente of the blissed bodie and bloude of oure sauioure Christe And the places of scripture wherupon this my faithe is grownded be theis both concernyng the Sacrament of the bodye and also of the bloud Fyrst lett vs repete the begynning of the institution of the Lordes supper wherin all the three Euāgelistes and S. Paule almost in wordes do agree sayng that Ihesus tooke bread gaue thankes brake and gaue it to the Disciples sayng take eate This is my bodye Christe calleth verie breade his bodie Here it appereth plainlye that Christ calleth verye bread his bodye For that which he tooke was very bread in this all mē doo agre and that which he tooke after he had gyuen thankes he brake and that which he tooke and brake he gaue it

the studente in Gods worde Of the whiche one I will reherse which is this Yf saieth he the scripture doeth seame to commaund a thinge whiche is wicked or vngodly Or to forbidde a thing that charitie doeth require then knowe thou saith he that the spech is figuratiue And for example he bringeth the saiyng of Christ in the 6 Chapter of Sainct Ihon. Except ye eate the fleash of the sonne of man and drinke his bloud ye canne not haue life in you ▪ It seameth to commaund a wicked or an vngodlye thing wherfore it is a figuratiue speache commaundinge to haue communion and felowshippe with Christes passion and deuoutelye and wholesomelie to laie vp in memorie that his fleashe was crucified and wounded for vs. And here I can not but maruaile at some men suerelye of muche excellente finesse of witte Vuinch in his ansvuers to the 16. and 226. obiection and of greate eloquēce that are not ashamed to write and saie that this aforesaide saiynge of Christe is after Saint Austen a figuratiue speach in dede but not vnto the learned but vnto the vnlearned here lette any man that indifferently vnderstandeth the lattē tounge reade the place in S Austen and if he per ceiue not clearlye S Austens woordes and minde to be contrarie let me abide therof the rebuke This lesson of S Austen I haue therfore the rather sette forth because as it teacheth vs to vnderstande that place in Ihon figuratiuelye euen soe suerlye the same lesson with the example of S Austens exposition therof teacheth vs not only by the same to vnderstande Christes wordes in the institution of the Sacrament both of his bodie and of his bloud figuratiuelye but also the very true mening and vnderstanding of the same For if to commaund to eate the fleashe of the sonne of man and to drinke his bloude semeth to commaunde an inconuenience and an vngodlines and is euen so in dede if it be vnderstanded as the wordes do stand in their proper signification and therfore muste be vnderstanded figuratiuely and spirituallye as S Augustin doth godlie and learnedlie interpretate them Then suerlie Christe commaundinge in his last supper to eate his body and to drīke his bloud semeth to commaund in sound of words as great and euen the same inconuenience and vngodlines as did his woordes in the 6. Chapiter of S. Ihon and therfore muste euen by the same reason be likewise vnderstanded and expounded figuratiuelye and spirituallie as S Austin did the other Wherunto that exposition of S Austen maie seame to be the more mete for that Christe in his supper to the commaundement of eatinge and drinkinge of his bodie and bloud addeth do this in remembrance of me whiche wordes suerlye were the keye that opened and reueled this spirituall and godlye exposition vnto S Austen But I haue taried longer in settinge fourth the forme of Christes woordes vpon the Lordes cuppe written by Paule and Luke then I intended to do And yet in speaking of the forme of Christs wordes spoken vpon his cuppe it commeth now vnto my remembraunce the forme of wordes vsed in the lattin Masse vpon the Lordes cuppe Wherof I doe not a litle maruaile what should be the cause seing the latten Masse agreeth with the Euangelistes and Paule in the forme of woordes saied vpon the breade Vuordes of the latin Masse why in the wordes saiede vpon the Lordes cup it differeth from them all yea and addeth vnto the wordes of Christe spoken vpon the cuppe these woordes Misterium fidei that is the Misterie of faith which are not redde to be attributed vnto the sacrament of Christes bloud neither in theuangelistes nor in Paule nor so farre as I do knowe in anie other place of holie scripture yea and if it maie haue some good exposition yet why it shoulde not be aswell added vnto the wordes of Christe ▪ vpon his breade as vpon his cuppe suerlie I doe not see the misterie And because I se in the vse of the lattin Masse the sacrament of the bloud abused when it is denied to the laie men The abuse of the sacramente in he latin Masse cleane contrarie to gods moste certaine worde For why I beseche the shoulde the sacramente of Christes bloude be denied vnto the laye Christian more then to the priest dyd not Christ shead his bloude aswell for the laye godlye man as for the godlye preste yf thow wilt saye yeas that he dyd so but yet the sacrament of the bloud is not to be receyued with owt the offering vpp and sacrifycing therof vnto god the father both for the quicke and for the dead and no man maye make oblatyon of Christes bloude vnto god but a priest and therfore the priest and that but in his masse onelie maye receiue the sacrament of the bloud And call ye this maisters mysterium fidei alas alas I feare me this is before god mysteriū iniquitatis the mysterie off iniquitee such as saint Paule speketh of in his epistle to the Thessaloniās 2. Thess. 2 Psal. 67. The lord be mercifull vnto vs and blesse vs lighten his cowntenaunce vppon vs and be mercifull vnto vs. That we maye knowe thy waye vppon earth and among all people thy saluation This kind of oblation standeth vppon transubstantyacion his germayne coosyn and doo growe both vppon one grownd the lord weede it owt of his vyneyard shortlie if it be his blessed will and pleasure that bitter roote To speke of this oblation howe muche it is iniuryous vnto Christes passion The Masse sacrifice is iniuriouse to Christespassiō howe it can not but with high blasphemie and hainous arrogancie and intollerable pride be claymed of any mā other then of Christ him self how much and how plainly it repugneth vnto the manyfest wordes the trewe sense and meanyng of holye scripture in many places especially in thepistle to the Hebrues Hebr. 9.10 The matter is soe longe and other haue written in it at large that my mind is now not to entreat therof any further For only in this my scribling I intended to searche out and set furth by the scriptures according to gods gratious gift of my poore knowledge whether the true sense and meaninge of Christes wordes in the institution of his holy supper do require anye transubstantiation as they call it or that the verye substaunce of bread and wine doe remayne styll in the Lordes supper and be the materiall substaunce of the holye sacramente of Christe oure sauioures Blissed bodie and bloude Yet there remaineth one vaine Quiddite of Duns in this matter the which because some that write nowe do seme to like it so well Vuīch in the aunsvuere to the 15 obiection that they haue strypped hym oute of Dunses dustie and darcke termes and pricked him and painted him in freshe colores of an eloquente stile may therfore deceiue the more excepte the error be warely escheued Dunse saith in these wordes of Christ this is my body this

place therfore some whiche haue written sence that tyme haue forged two other answeres euē of the same mould The former wherof is that Origene in this place spake not of the Sacramentall breade or wyne of the lordes table but of an other misticall meate of the whiche S. Augustin maketh mencion to be geuen vnto them that were taughte the faith before they were baptised But Origenes owne wordes in two sentences before rehersed beinge put to gether proueth this aunswere vntrue For he saieth that he meneth of that figuratiue and misticall bodye whiche profiteth them that doe receiue it worthyly alluding so plainly vnto S Paules wordes spoken of the Lordes supper that it is a shame for any learned manne once to open his mouth to the contrarie And that breade whiche S Augustine speaketh of he can not proue that any suche thinge was vsed in Origenes time Yea and though that could be proued yet was there neuer breade in any tyme called a sacramentall bodie sauing the sacramentall breade of the Lordes table which is called of Origene the typicall and symbolicall bodie of Christe The seconde of the two newe founde answeres Vuich in the same place is yet moste monstrous of all other whiche is this But let vs graunt saie they that Origene spake of the Lordes supper and by the matter thereof was vnderstanded the materiall substaunce of breade and wine What then saie they for though the ma teriall substaunce was once gone and departed by reason of transubstantiation whileste the formes of breade and wyne did remaine yet nowe it is no inconuenience to saie that as that materiall substaunce did depart at the entryng in of Christes bodie vnder the aforesaide formes soe when the saide formes be destroied and doe not remaine then cōmeth againe the substance of bread and wine and this saie they is verye meete in this misterie that that which began with miracle shal ende in a miracle Yf I hadde not red this phantasie I would scarselye haue beleued that any learned man euer would haue set furth suche a folish fantasie which not onely lacketh all ground either of Gods word reason or of anie anciente writer but is also cleane contrarie to the commen rules of schoole diuinitie whiche is that no miracle is to be affyrmed and putte withoute necessitie And although for their former miracle whiche is their trasubstantiation they haue some collour though it be but vaine saynge it is doone by the power and vertue ofthese woordes of Christe This is my bodie yet to make this second miracle of returning the material substaunce againe they haue no colloure at all Or els I pray them shew me by what wordes of Christe is that seconde miracle wrought Thus ye maie see that the sleigthes and shiftes whiche crafte and witte can inuente to wreste the true sense of Origene can not take place But now lette vs heare one other place of Origene and soe we shall lette him goe Origene in the 11. Homelye Super Leuiticum saeth that there is also euen in the fower gospelles and not onely in the old Testamente a letter meanynge a litterall sense whiche kylleth for if thowe followe the letter saieth he in that saiynge except ye eate the fleash of the sonne of manne and drinke his bloude The second authoritie furth of Origene c. This letter doth kill Yfin that place the letter doth kyll wherin is commaunded the eating of Christes fleash then suerlie in those wordes of Christ wherin Christe commaundeth vs to eate his bodie the literall sense theroflikewise doth kill ▪ For it is no lesse crime but euen the same and all one in the literal sense to eate Christes body and to eate Christes fleashe Wherfore if the one doth kyll except it be vnderstanded figuratiuelie and spirituallie then the other suerly doth kill likewise But that to eate Christes fleashe doeth kill so vnderstanded Origene affirmeth plainli in his words aboue rehersed Wherfore it can not be iustlie denied but to eate Christes body literallie vnderstanded must nedes after him kill likewise The aunsweare that is made to this place of Origene of the papistes is soe folishe that it bewraeyeth it selfe withoute anye further confutation It is the same that they make to a place of S Augustine in his booke de doctrina Christiana Li. 3. ca. Whereas S. Augustine speaketh in effecte the same thynge that Origene doth here The papistes answeare is this to the carnal man the literall sense is hurtful but not soe to the spirituall As thoughe to vnderstande that in hys proper sense whiche oughte to be taken figuratiuelie were to the carnall manne a daungerous perrill but to the spirituall manne none at all Nowe to Chrisostome whome I bring for the seconde writer in the Greke churche Chrisostome He speakinge againste the vnholie vsyng of mans bodie whiche after S Paule ought to bekepte pure and holie as the verie temple of the holy ghoste saith thus If it be a faulte saith he to translate the holied vesselles in the whiche is not contained the trwe bodie of Christe In opere imperfect Hom. 11. in Matth. but the misterie of the bodie to priuate vses howe muche more offence is it to abuse and defile the vesseles of our bodie These be the woordes of Chrysostome But I trowe that here many foule shiftes are deuised to defeate this place The authoure saith one is suspected I answere but in this place neuer fault was founde with him vnto these oure daies And whether this authour were Ihon Chrisostome himselfe the Archbishoppe of Constantinople or no that is not the matter for of al it is graūted that he was a writer of that age and a man of greate learninge Soe that it is manifest that this which he writeth was the receiued opiniō of learned men in his daies or els vndoubtedly in suche a matter his saiyng should haue bene impugned of some that wrote in his time or nere vnto the same Nay saith another if this solution wil not serue we maie saie that Chrysostome did not speak of the vesseles of the Lordes cuppe Vuinch in theansvuer to the 198. obiection or suche as was then vsed at the Lordes table but of the vesselles vsed in the temple in the olde lawe This answere will serue no more then the other For here Chrysostome speaketh of suche vesselles wherin was that whyche was called the bodye of Christ although it was not the true body saith he of Christe but the misterie of Christes bodie Now of the vesselles of the olde lawe the writers doe vse no suche maner of phrase for their sacrifices were not called Christes bodie for Christe then was but in shadows and figurs and not by the sacrament of his bodie reuealed Erasmus whiche was a man that coulde vnderstand the wordes and sense of the writer although he woulde not be seene to speake againste this error of transubstantiation because he durste not yet in his time declareth plainlie