Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	wine_n	wise_a	write_v	49	3	5.4580	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01130	The Pope confuted The holy and apostolique Church confuting the Pope. The first action. Translated out of Latine into English, by Iames Bell.; Papa confutatus. English	Foxe, John, 1516-1587.; Bell, James, fl. 1551-1596.	1580 (1580)	STC 11241; ESTC S116021	179,895	252

manifestly of the bread and wyne The bread sayeth hee and wyne is an exemplar of his ●●eshe and his blood and they that communicate of the apparaunt bread doo eate the flesh of the lord● spiritually Let vs nowe heare Irene speak●ng of the bread not beeing cast out but sanctified The elemental bread saith hee taking denomination of the word of God is no more common bread but is made the Euchariste which consisteth of twoo things earthly and heauenly and immediatly after in the same place what is vnderstood by the heauenly thing but sanctificatiō which commeth by inuocating the name of God And by the earthly thing which commeth foorth of the earth but natural bread which also feedeth our bodies aswel as any vsual bread And againe in his 9. booke When the wyne powred forth into the cuppe and the bread being broken doth receaue the worde of GOD it is made the Euchariste of the body and blood of Christ from the which the substaunce of our flesh receaueth repast and nourishment Of the same iudgeme●t is Iustine the holy martyr liuing in the very tyme and age of Irene who wryteth on this wise The Deacons do distribute to al that be present to make them partakers of bread wine water ouer the which thanksgiuing hath bene pronounced or els they carry it to those that be absent Nowe this nourrishement is called amongest vs the Euchariste of the which may no man bee made partaker vnlesse hee bee ioyned with vs in one and the same fayth and baptisme and liue after the example of Christe For wee doo not receaue this as common bread or common wyne but as Iesus tooke vppon him fleshe and blood for our saluation sake after the same maner we also receauing this Sacramentall foode by the which our fleshe and blood is nourished by concoction are taught that it is the flesh blood of Christ that ●ook● flesh vpon him for our sakes I coulde alleadge many sentences besides these out of Athanasius and more out of Cyril some out of Epiphanius Dydimus and others many more al which i● I shoulde re●ken vp particularly I shoulde skarse make an ende of vouching testimonies I meane the ●estimonies of that auncient and primitiue purer age By the which may bee seene plaine without all ambiguity that those visible formes and byhangers of bread without any manner of sub●●aunce was neuer hearde of as yet and that the body and blood of Christ was so distributed● in the communion as that both bread and wyne did neuerthelesse remayne alwayes in this sacrament amongest them finally that the body and blood of Christe was so conteyned vnder the denomination of meate and drinke that the Churche had alwayes a sacrament of the body but not alwayes the body without the sacr●ment if therefore wee haue not the body alwayes without a sacrament then may any man easily perceaue by the very denomination of a sacrament what hee ought too conceaue of the selfe same body for as much as the sacrament of the body is one thing and the very body of the sacrament is an other thing the one whereof may bee called by the others name but can not possibly bee one and the selfe same in substaunce For as his most blessed mother hauing deliuered Christe out of her wombe is sayde properly and truely too haue brought foorth the very natural body of Christe naturally not the sacrament of his body euen so likewyse this holy sacrament of Christes body which is produced and made by the only woorde of GOD without mother at al is called a body by a spiritual construction onely but can not rightely bee called the substantial and natural body which issued foorth of the virgin and in the natural sense therof For although Christ be one and the selfsame in person wheresoeuer hee bee yet is hee not euery where according to the natural substaunce which he receiued of his mother neither is he eaten as he was borne for hee was borne a natural man in deede but hee is eaten not otherwyse then by a mystery significant In mysteries similitudes of thinges are conteined but not the substaūce themselues properly In the mother the woorde was made fleshe In the Euchariste the flesh of the woorde is made our foode I say our foode not of the mawe nor of the belly but of the minde Wherevppon this meate is called euery where by the auncient ecclesiasticall fathers and that not without cause by spirituall meate as the which is not applyed too the foode of the bodies but which dooth satisfie the hunger of the inwarde man For as the hunger which hungreth after Christe is not the hunger of the outwarde body but of the inwarde man euen so the fleshe of Christe auaileth nothing too the ease of belly hunger but all the commoditie thereof serueth for the nourishement of a better life Otherwyse why woulde the Apostle Paul haue sent backe the hungry belly communicantes to their owne house where they might feede at ful except hee had supposed that in that holy assembly some higher mystery had beene handled besides feeding the belly Which beeing true in deede verified with so many proofes so many manifest euidences of witn●sses what wil these Romish counterfa●cts bring foorth to shadowe their fren●y and to defend their drousy heresy of transubstantiation For if they do so stricktly restraine the sacred body of Christ which without all question sitteth nowe in heauen into and within the sacrament that there shal remaine no place nor any substaūce at al of bread swee●e nor leauened besides a thing of nought onely and shadowes of accidentes what shal that be then which the auncient fathers doo with so general agre●ment call a signe a Sacrament a mystery a type an exemplar an ymage a seale a similitude and a figure of the Lordes body and blood What is that wherewith our bodies bee fedde and nourished as Iustine reporteth Are wee nourished with formes and bare byhangers of accidentes What is that the fragmentes whereof the Deacons did in olde tyme carry vntoo others and the broken pieces wherof if any remained after the communion the priests did giue to boyes that went too schoole too eate too their breakfaste which custome was frequented in the church in the of ●yme Iustinian as Nycephorus reporteth If in that firste age of the Churche those auncient fathers had but ymagined in their mindes that they did eate the natural body of Christe altogither without bread really may any man thinke with him selfe that they would haue yeelded so litle reuerence to Christ their sauiour as that the Priestes shoulde haue beene permitte● not onely too deuoure the body of our Lord so broken in pieces but also too deliuer boyes gooing too schoole the crustes and cromines of the leauinges for their breakefastes By the which you see holy father of Rome vnlesse you haue lost your eyes see nothing what

say that one and the selfe same Christe may sitte in heauen according to his natural and bodily presence and at the selfe same time too be handled with hands on earth that the substance of one selfe body is limitted at one selfe time in one certaine place to be conteined in infinite places that as touching the person Christ is but one but hath two kindes of bodies the one whereof must be onely locall and al the rest of his bodies not local to be in a place yet to fill no place certen to be a true natural body of a natural man and yet to be neither round nor broad neither short nor thick nor long neither to haue in it selfe any proportion or distaunce of members to wit no distāce frō eye to eye from eyes to eares frō head to feet but wher y ● eies be there also must be the eares where the arme is ther must be the leg finally the heele hand head foote must be al one mēmber euery of thē supply others place altogethers to be one body of Christe full complete and of all partes absolute in tenne thousande diuerse places at once and yet all these must make vp but one onely body And in this doing I praye you what is els done then according to the heresie of Eutiches in establishing the diuinitie of Christe too ouerthrowe meane whyles the truthe of his humanitie vtterly and to choppe together into one confuse mixture God and man heauen and earth altogether Of which matter let vs once againe heare what Augustine saieth Do not dout sayeth hee that the man Christe is there nowe from whence hee shall come agayne imprinte in thy minde and beleeue stedfastly the Christian faith that hee is risen agayne from the dead ascended into heauen sitteth at the right hand of his father and shall come from thence not from any where els too iudge the quicke and the dead in the very same forme and substance of body too the which hee hath giuen immortalitie and from the which he hath not taken nature awaye According to this nature he is not to be imagined to bee dispersed euery where For we must be very circumspect herein least we do establishe the diuinitie of his manhood that wee vtterly take away the truthe of his body For it is no good argument to saye that as in the nature of the Godhead hee is euery where as God likewise we haue our beeing our life our mouing in him yet are not we therefore euery where as he is for he is after one sorte a man in the godhead and after an other sorte a God in the manhoode after a certen peculiar proper singular maner For this one person is both God and man and they both one only Christ Iesus in al places as he is God● but as he is mā in heauen c. You haue now a playne demonstration of Augustines iudgemēt touching the sacramēt of Christs body no lesse euident in wordes in reason manifest then autentick in substāce authoritie Unto whose testimony if nought els were added I would surely think our selues sufficiently furnished euen with this one to ouerthrow all the grosse absurdities of that Popish doctrine But lest we may not seeme to produce as it were this one alone from amongest al other wryters but rather one ou● of many we doo not heere so much vouch Augustine himselfe as in the name of Augustine specifie the general faith and common consent of the learned fathers in Augustines time and in the same Augustine the antiquitie of the doctrine touching that matter to be considered For what els did the generall agreement of the Churche proclaime publiquely abroade what do their wrytinges purport vnto vs at this present what do their bookes testifie els then the very same which wee professe at this day deliuered vnto vs from those our first teachers amongest all the which the neerer any one liued to that auncient age of the Apostles so much the further did he dissent from that newfangled toy of transubstātiatiō I should rather haue said d●ousy dreame The truth wherof beeing iustifiable by many sundry proofes wil yet appeare much more abūdantly in this that not one so much of al that primitiue purer age did euer speake woord of any such adoring of the sacrament of any such transubstantiation reseruatiō carrying abroade of any such byhangers and fourmes without a subiect or of excluding the substance of bread but al ingeneral with one voyce do proclaime that bread and wine is a signe of Christs body blood some call it a figure others an exemplar others a type some a likenesse and token many a memorial and al with one voice confesse too bee a sacrament of the body of some the body is sayde to bee represented by the bread of many too bee shewed of others too be signified and many also too bee figured Tertullian doth by expresse woordes say This is my body that is to say this is the figure of my body and in an other place Christe did cal bread his body Origen also no lesse expresly The churche offreth vppe the shewes of the body and of the blood Nazianzen hath these words Concerning the table whervnto we do resort or concerning the tymes and helth and saluation which I do with my mouth receaue from him c. Ambr. saith thus Before the blessing of the words other kindes are named after the blessing the body of Christe is signified And in an other place In the type whereof wee doo drinke the mystical cuppe of his blood Chrysostome also as plainely that hee might dayly shew foorth vnto vs bread and wine for a similitude of Christs body blood according to the order of Melchisedech And againe If Iesus did not suffer death whose memorial then signe is this sacrifice Cyprian saith the people is vnderstood in the water in the wyne blood is shewed forth What cā be more manifest then the words of Gelasius In this action of mysteries saith he is celebrated the Image and similitude of Christes body and blood Theodoret. Christ dooth not chaunge the nature of bread but putteth theretoo grace Againe in his seconde Dialogue For the mystical signes doo not goe foorth from their nature What shal I neede to cyte Bertram who making a true reporte of the vsage of his tyme dooth remoue neyther bread nor wyne out of the sacrament but establisheth the presence therof by these woordes The bread and wyne is figuratiuely the body and blood of Christe And immediatly after The body of Christ that is celebrated in the Churche by a mystery is after a certaine maner the body of Christe and this manner is in a figure an ymage I passe ouer here Ba●il who calleth bread an exemplar Ioyne with the foresaide wryters Macarius who testifying most