Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	bread_n	transubstantiation_n	7,578	5	11.1962	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64064	An historical vindication of the Church of England in point of schism as it stands separated from the Roman, and was reformed I. Elizabeth.	Twysden, Roger, Sir, 1597-1672.	1663 (1663)	Wing T3553; ESTC R20898	165,749	214

provoke us to imitation of their piety and to thank God that left such lights who by their doctrine instructed us and whose lives were examples for us to follow and in respect there are sundry Saints for whom there is no proper office to retain one day to praise God for the generality of all and beg of him that we may follow their pattern in all vertuous and godly living This if any mislike I intreat him to pardon me if I joyn not with him and if he will add more to give me leave to think he attributes to them by what name so ever he style it that is onely due to the Divine Majesty 22. For Purgatory however it might be held a private opinion yet certainly as an Article of Faith it could not be for the Greeks who have ever constantly denyed it were in communion with the Church of Rome till 1238. after which onely they began to be accounted schismaticks not so much for their opinions as denying subjection to the See of Rome for some of them coming to Rome 1254 de articulis fidei sacramentis fidei satis toler abiliter responderunt so that questionlesse the Historian could not then hold Purgatory an Article of Faith when those who did affirm Nullum Purgatorium est did give a tolerable account of their Faith Our Divines therefore charge these opinions onely as fond inventions grounded on no warrant of Scripture but rather repugnant to the word of God that is as I have said before they deny them to be Articles of faith 23. In like manner having first declared the bread we break in the holy Communion to be a partaking of the body of Christ and the cup of blessing of his bloud they censure Transubstantiation or the change of the substance of bread and wine as what is not proved by holy writ and therefore no Article of faith c. And indeed how could they say lesse of so doubtfull a tenet so newly crept in that had burnt so many was so contrary to the ancient doctrine even of the English Church as the Saxon Homily yet remaining in an old Mss with this title A book of Catholick sermons to be repeated each year doth undoubtedly assure us It is true some of late have strove to give an answer to it as he that styled himself Bish. of Chalcedon will have the author perhaps to have been an heretick but that the time and title confutes all writers agreeing England to have been free from any heresy after S. Gregory till about the year 1166. If that therefore will not do he hath another viz. the Sermon to make more for Transubstantiation then what the Protetestants cite doth against it yet is silent both where the words are in it and who are the citers of them For my part to speak once for all take the whole Homily as it lies not one piece torn from the other and if the doctrine of it be such as he can digest I know not why we differ As for those two miracles which some dislike so far as to think them infarced into the work I confess them not to displease me at all for if they were inserted to prove the verity of Christs body in the Sacrament against those who held it bare bread yet it must be after such a ghostly and spirituall manner as is there represented without any other change in the substance of the bread and wine then is in the water of Baptism p. 33. not bodily but ghostly pag. 38. 36. a remembrance of Christs body offered for us on the Cross. p. 46. 24. And this may serve for answer to that his Achilles by which his doctrine of Transubstantiation manifestius patebit of Odo Archbishop of Canterbury about 940. converting miraculously the Eucharist in formam carnis ad convincendum quosdam qui suo tempore coeperunt de ea dubitare to which I shall first remember that when St Augustine was prest with certain miracles of Donatus and Pontius which the Donatists urged to prove the truth of their doctrine he gives this answer Removeantur ista vel figmenta mendacium hominum vel portenta fallacium spirituum aut enim non sunt vera quae dicuntur aut si haereticorum aliqua mira facta sunt magis cavere debemus and after a learned discourse he tells of some in the Catholick Church had happened in the time of St Ambrose at Milan upon which he gives this grave censure Quaecunque talia in catholica fiunt ideo sunt approbanda quia in catholica fiunt non ideo ipsa manifestatur catholica quia haec in ea fiunt Ipse Dominus Jesus cum resurrexisset à mortuis discipulorum oculis videndum manibusque tangendum corpus suum offerret ne quid tamen fallaciae se pati arbitrarentur magis eos testimoniis Legis Prophetarum Psalmorum confirmandos esse judicavit ostendens ea de se impleta quae fuerant tanto ante praedicta c. and a little after Hoc in Lege Prophetis Psalmis testatus est hoc ejus ore commendatum tenemus Haec sunt causae nostrae documenta haec fundamenta haec firmamenta 25. To apply this to our case the Church Catholick hath ever held a true fruition of the true Body of Christ in the Eucharist and not of a signe figure or remembrance onely but as the French confession que par la vertue secrete incomprehensible de son Esprit il nous nourrit vivifie de la substance de son corps de son sang c. and therefore we can agree to these verses Christ was the Word that spake it He took the Bread and brake it And as that Word did make it So I believe and take it Here is then a Catholick Sermon commanded to be read in the Church many years before the word Transubstantiation was heard as the doctrine of it teaching me this participation with Christ however true yet is not fleshly but spirituall if therefore this miracle were not to convince those held the communicating of Christ in the Sacrament to have been no other then fantasticall and the bread to have been and conveyed no other to us then bare bread must not I according to St Augustine avoid it as the fancies of lying men or the operation of deceiving spirits c. And this as it may serve in generall for all miracles so in particular for that of late divulged of a poor mans legg cut off in Spain and buried yet four years after restored which if it be not some imposture as the golden tooth in Silesia or of Arnald Tilly taken in Francis the 2 ds time not onely by others but by the very wife of Martin Guerre for her husband and which held the Parliament of Tholous so much perplexed to resolve we must not according to this holy mans doctrine believe for that or any

eam conspurcare sit nefas 8. This Letter received about the beginning of the Parliament which met the 24. of November 1548. may have been the cause of deferring th' exhibition of it to the House of Commons till the 19. December 1548. when the consideration of it was referred to Sr Thomas Smith his Maties Secretary and a very learned Knight who returned it back again the 19. Ianuary having kept it by him a full moneth after which it was expedited and printed in March following and the 6th of April 1549. the Mass by Proclamation removed But this book was not so perfect as it yielded no exceptions whether just or not I shall not hear examine I know learned men have judged variously it shall suffice me to say it was again revised by Bucer a great patron of Discipline and Martyr both in England and reprinted 1552. and to ought in or of this second edition during King Edwards reign I have not heard any Protestant did ever except 9. In Queen Maries time divers learned men retired from the heat of Persecution and by the favour of the Magistrate permitted a Church 1554. at Frankford laboured to retain this Liturgy whom Knox VVhittingham and some others opposed so far as one Haddon desired to be their Pastor excused himself and Mr. Chambers coming for that end from Zurick finding it would not be allowed retired back again and xvi learned men then at Strasburgh amongst which this Haddon Sandis afterward Archbishop of York Grindall of Canterbury Christopher Goodman famous for his book of Obedience remonstrated unto them That by much altering the said book they should seem to condemn the framers now ready with the price of their bloud to confirm it should give their adversaries occasion to accuse their doctrine of imperfection themselves of mutability and the Godly to doubt of what they had been perswaded that the use of it permitted they would joyn with them by the first of February their Letter bearing date the 23. of November 1554. 10. But nothing could move them to be like Saint Paul all things to all that he might gain some or relent any thing of their former rigour onely a Type of it drawn into Latine was sent to Calvin for his judgement who returned an answer the 18. Ianuary 1554 5. somewhat resembling the Delphick oracles That the book did not contein the purity was to be wisht that there were in it ineptias yet tolerabiles that as he would not have them be ultra modum rigidos so he did admonish others ne sibi in sua inscitia nimis placeant c. And here I cannot deny to have sometime wondred why in these disputes the opinion of Peter Martyr then at Strasburgh a person for learning no lesse eminent was never required but I have since heard him to have been alwayes a profest patron of it as one by whose care and privity it had been reformed 11. Whilst matters went thus in Germany certain learned men at Geneva were composing a Form for the use of the English Church there which 1556. was printed by Crispin with this title Ratio forma publice orandi Deum atque administrandi Sacramenta c. in Anglorum ecclesiam quae Genevae colligitur recepta cum judicio comprobatione D. Iohannis Calvini But this did not satisfy all for Mr. Lever coming to Frankford to be their Minister requested they would trust him to use such an order as should be godly yet without any respect to the book of Geneva or any other But his endeavours were soon rejected as not fit for a right reformed Church and the book it self hath received since sundry changes from that first type 12. In this posture Queen Elizabeth found the Church the Protestant party abroad opposing the book of Common prayer few varying in judgement not at unity with themselves nor well agreeing what they would submit unto She hereupon caused it to be again revised by certain moderate and learned men who took a great care for removing all things really lyable to exception and therefore where Henry the 8. had caused to be inserted into the Letany to be delivered from the Tyranny of the Bishop of Rome all his detestable enormities which remained all King Edwards time this as what might give offence to that party was thought fit to be strook out and where in the delivery of the Eucharist the first book of Ed. the 6. had onely this clause The body of our Lord Jesus Christ which was given for thee preserve thy body and soul unto everlasting life and at the giving of the Cup no other then The bloud of our Lord Iesus Christ which was shed for thee preserve thy body and soul unto everlasting life and the second book which was in force at his death had removed those two clauses and instead of them inserted Take and eat this in remembrance that Christ dyed for thee and feed on him in thy heart by faith with thanksgiving and accordingly at the delivery of the Cup from whence some might and perhaps did infer the faithfull Receiver not to have a real communication of Christs body in taking the Sacrament but onely a remembrance of his sufferings it was now thought fit both expressions should be retained that no man might have any just cause of scandall for be Christs presence never so reall even by Transubstantiation in the holy Sacrament we may upon Saint Pauls warrant do it in remembrance of him Thus at the first of her reign matters in religion past with so great moderation as it is not to be denyed very few or none of the Romish inclination if they did at any time go to Mass refused to be present in our Churches during the time of Divine Service But of another thing that likewise past at the same time it will be necessary to make some more particular mention CHAP. VIII How Queen Elizabeth settled in this Kingdome the proceeding against Hereticks 1 ANother particular no small argument of the Queens disposition fell into consideration this Parliament Her Sister had revived all the laws of former Princes against Hereticks even that of Hen. the 4. which her Father had on weighty considerations repealed and all proceedings against them till they came to their very execution pertaining to the Ecclesiastick how to find a means to preserve her subjects and yet not leave a license to every old heresy new invention fanatick spirit to ruffle the Church and trouble the world was a matter of no small difficulty But for the better understanding of what then past it will be requisite to consider how the condemning of Heresy and proceeding against Hereticks hath been both here and elsewhere how her Maty found it abroad in the Christian world and at home how thereupon she settled it 2. The words Heresy and Heretick were in the primitive Church not alwayes of so ill a sound as these later Ages have made