Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	confirm_v	new_a	testament_n	8,389	5	9.6949	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11516	The historie of the Councel of Trent Conteining eight bookes. In which (besides the ordinarie actes of the Councell) are declared many notable occurrences, which happened in Christendome, during the space of fourtie yeeres and more. And, particularly, the practises of the Court of Rome, to hinder the reformation of their errors, and to maintaine their greatnesse. Written in Italian by Pietro Soaue Polano, and faithfully translated into English by Nathanael Brent.; Historia del Concilio tridentino. English	Sarpi, Paolo, 1552-1623.; Brent, Nathaniel, Sir, 1573?-1652.	1629 (1629)	STC 21762; ESTC S116697	1,096,909	905

the Communion of the Cup but much more because those Iesuites howsoeuer they were the first would bee excepted both from the generall orders with so much petulancie They called to minde the stirres raysed by them in the Session and Torre was particularly noted by Simoneta for hauing written against Catharinus in fauour of residence that it is de iure diuino with insolent termes as the Cardinall sayd Therefore the Congregation beeing ended hee told his Colleagues that it was fit to represse this boldnesse and giue example to others and they agreed so to doe vpon the first occasion In the discussions of the Diuines all were vniforme in condemning the The discussion of the Articles Protestant opinions of heresie in the Articles proposed and did quickly dispatch the others The discourse of euery one was long in prouing the Masse to be a sacrifice in which Christ is offered vnder the sacramentall elements Their principall reasons were That CHRIST is a Priest according to the order of Melchisedec but Melchisedec offered bread wine therefore the Priesthood of CHRIST doeth require the sacrifice of bread and wine Moreouer the Paschall Lambe was a true sacrifice and that is a figure of the Eucharist therefore the Eucharist also must bee a sacrifice Afterwards the prophecie of Malachie was alleadged by whose mouth God reiected the sacrifice of the Iewes saying his Name was holy great amongst the Gentiles and that in euery place a pure oblation is offered to him which cannot bee vnderstood of any thing else which is offered in euery place and by all Nations Diuers other congruities and figures of the old Testament were produced some grounding themselues vpon one and some vpon another In the new Testament the place of Saint Iohn was brought where CHRIST sayth to the woman of Samaria that the houre is come in which the Father shall bee worshipped in Spirit and in trueth and to worship in the holy Scripture doeth signifie to sacrifice as appeareth by many places And the woman of Samaria asked him of the sacrifice which could not be offered by the Iewes but in Ierusalem and by the Samaritans was offered in Garizim where CHRIST then was Therefore they sayd the place was necessarily to bee vnderstood of an externall publike and solemne adoration which could be no other but the Eucharist It was proued also by the words of CHRIST This is my body which is giuen for you which is broken for you This is my blood which is shed for you Therefore there is a breaking of the body and an effusion of blood in the Eucharist which are actions of a sacrifice Aboue all they grounded themselues vpon the words of Saint Paul who putteth the Eucharist in the same kind with the sacrifices of the Iewes and of the Gentiles saying that by it the body and blood of CHRIST are participated as in the Hebraisme he that eateth of the hoast is partaker of the altar and one cannot drinke the Cup of the LORD and eate of his Table and drinke of the cup of Deuils and bee partaker of their table But that the Apostles were ordayned Priests by CHRIST they prooued plainely by the words spoken to them by CHRIST our LORD Doe this in remembrance of me For better proofe many authorities of the Fathers were adduced who doe all name the Eucharist a sacrifice or in more generall termes doe testifie that a sacrifice is offered in the Church Some added afterwards that the Masse was a sacrifice because CHRIST offered himselfe in the supper And they brought this reason for the most principall and prooued the ground thereof because the Scripture saying plainely that Melchisedec offered bread and wine CHRIST could not haue beene a Priest after that order if hee had not done the like and because CHRIST sayd that his blood was a confirmation of the new Testament but the blood which doeth confirme the old was offered in this institution therefore it followeth by a necessary consequence that CHRIST himselfe also did offer it They argued also that CHRIST hauing sayd Doe this in remembrance of me if hee had not offered we could not doe it And they sayd the Lutherans haue no other argument to prooue the Masse to be no sacrifice but because Christ hath not offered and therefore that opinion was dangerous as fauouring the hereticall doctrine It was also more effectually prooued because the Church singeth in the office of the body of our LORD CHRIST a Priest for euer after the order of Melchisedec hath offered bread and wine And in the Canon of the Ambrosian Missal it is sayd that instituting a forme of perpetuall sacrifice hee hath first offered himselfe as an hoast and hath first taught how to offer it Afterwards many authorities of the Fathers were produced to prooue the same On the other part it was said with no lesse asseueration that CHRIST In which the Diuines are much diuided in the supper hath commanded the oblation to bee made for euer in the Church after his death but that hee hath not offered himselfe because the nature of that sacrifice did not comport it And for proofe heereof they sayd that the oblation of the Crosse would haue beene superfluous because mankinde would haue beene redeemed by that of the supper which went before That the sacrifice of the Altar was instituted by CHRIST for a memoriall of that which hee offered on the Crosse but there cannot bee any memoriall but of a thing past therefore the Eucharist could not be a sacrifice before the oblation of CHRIST on the Crosse They alleadged also that neither the Scripture nor the Canon of the Masse nor any Councell euer sayd that CHRIST offered himselfe in the supper and added that the places of the Fathers before alledged ought to be vnderstood of his oblation on the Crosse They concluded that hauing to define the Masse to bee a sacrifice as indeed it was it might most effectually bee done by proofes out of the Scriptures and Fathers without adding such weake reasons This difference was not betweene many and few but diuided aswell the Diuines as the Fathers into almost equall parts and occasioned some contention The former went so farre as to say that the other opinion was an errour and required that it should bee silenced by an Anathematisme condemning of heresie those that say that CHRIST hath not offered himselfe in the supper vnder the sacramentall elements The others said it was not a time to ground ones selfe vpon things vncertaine and vpon new opinions neither heard not thought of by antiquity but that one ought to insist vpon that which is plaine and certaine both by the Scripture and by the Fathers that is that CHRIST hath commanded the oblation All the moneth of Iuly was spent by the seuenteene who spake vpon the first Articles the latter they dispatched in a few dayes rather with iniurious tearmes against the Protestantes then with reasons It is not fitte to relate the particulars but onely

Church and of God's people belonged not to them or as if they were Pastors but of sheepe and oxen as it were to be carefull of their bodies and neglect their soules They remember not that they are God's seruants chosen of purpose to serue him Ezekias went not into his owne house before he saw God's Temple purified King Dauid said I will not giue any sleepe vnto mine eyes nor suffer mine eye lids to slumber vntill I haue found a place for the Lord a tabernacle for the God of Iacob O that Christian Princes would heare the voice of the Lord Now saith the Lord vnderstand O yee Kings and learne yee that bee iudges of the earth I haue said yee are God's that is men chosen by God to honour his name Thou whom I haue raised out of the dust and placed in the highest degree of dignitie and honour and set thee ouer my people when thou art so carefull to build and adorne thine owne house doe but thinke with thy selfe how thou canst contemne mine house Or how dost thou pray daily that thy kingdome may be confirmed to thee and thy posteritie Is it that my name may be contemned That the Gospell of my CHRIST may bee put downe That my seruants for my sake may bee slaine before thine eyes That tyrannie may be further spread my people alwaies deceiued and scandall confirmed by thee Woe vnto him by whom scandal commeth Woe also vnto him by whom it is confirmed Thou abhorrest materiall blood how much more the blood of soules Thou remembrest what hapned to Antiochus Herod and Iulian I will giue thy kingdome to thine enemie because thou hast sinned against me I change times and seasons I put downe and raise vp Kings that thou maiest vnderstand that I am the most high that I haue power ouer the kingdome of men and giue it to whom I will I bring low and I exalt I glorifie them that glorifie me and put to shame those that despise me Epistola Reu. P. IOANNIS IVELLI Episcopi Sarisburiensis ad virum nobilem D. SCIPIONEM Patricium Venetum 1 SCribis ad me familiariter pro ea consuetudine quae inter nos summa semper fuit ex eo vsque tempore quo vnd viximus Patauiae Tu in Reip. tuae tractatione occupatus ego in studijs literarum mirari te tecumque alios istîc multos cum hoc tempore Concilium generale componendae religionis cōtentionis tollendae causa Tridenti à Pontifice indictum sit eò iam reliquae omnes nationes vndique conuenerunt solum Angliae regnum nec Legatum eò aliquem misisse nec absentiam suam per nuntios aut liter as excusasse sed sine consilio omnem prope rationem veteris avitae religionis immutasse quorum alterum superbae contumaciae videri ais alterum perniciosi schismatis Nefas enim esse si quis sanctissimam authoritatem defugiat Rom. Pont. aut vocatus ab illo ad Concilium se subducat Controuersias autem de religione non alibi quam in huiusmodi conuentibus fas esse disceptari Ibi enim esse Patriarchas Episcopos Ibi esse ex omni genere hominum viros doctissimos ab illorum ore petendam esse veritatem ibi esse lumina Ecclesiarum ibi esse spiritum sanctum Pios Principes semper omnes si quid incidisset ambigui in cultu Dei illud semper ad publicam consultationem retulisse Mosen Iosuam Dauidem Ezechiam Iosiam aliosque Iudices Reges Sacerdotes de rebus diuinis non alibi quàm in Episcoporum Concilio deliber asse Apostolos Christi piosque Patres inter se Concilia celebrasse sic veritatem emicuisse sic expugnatas esse haereses sic Arrium sic Eunomium sic Eutychetem sic Macedonium sic Pelagium succubuisse sic hodie dissidia orbis terrarum componi ruinas Ecclesiae sarciri posse si positis contentionibus studijs veniatur ad Concilium sine Concilio autem quicquam in religione tentari nefas esse 2 Atque haec quidem ferè literarum tuarum summa fuit Ego verò non id mihi nunc sumo vt tibi pro regno Angliae quo quidque consilio factum sit quicquam respondeam Neque te id à me requirere aut velle arbitror Regum consilia recondita arcana sunt esse debent Nosti illud nec passim nec omnibus nec quibuslibet Tamen pro nostra inter nos veteri priuata consuetudine quoniam te id video ita prolixè petere quid mihi videatur breuiter amicè respondebo sed ita vt ait ille quantum sciam poteroque idque tibi non dubito fore satis 3 Miramur inquis Legatos ex Anglia ad Concilium non venire Obsecro te An Angli soli ad Concilium non veniunt an ergo tu Concilio interfuisti an censum egisti an capita singula enumerasti an videbas alias nationes vndique omnes conuenisse praeter Anglos Quod si tibi mirari tam cordi est cur non miraris hoc quoque aut tres illos memorabiles Patriarchas Constantinopolitanum Antiochenum Alexandrinum aut presbyterum Ioannem aut Graecos Armenios Medos Persas Egyptios Mauritanos Aethiopas Indos ad Concilium non venire An enim multi ex estis omnibus non credunt in Christum non habent Episcopos non baptizantur in nomine Christi non sunt appellanturque Christiani An verò ab istis singulis nationibus venerunt Legati ad Concilium An tu hoc potius dices Papam illos non vocasse aut ilios ecclesiasticis vestris sanctionibus non teneri 4 Sed nos hoc miramur magis Papam eos quos inauditos indicta causa pro hereticis iam antea condemnauit publicè excommunicatos pronunciauit eosdem postea vocare voluisse ad Concilium Homines enim primum damnari at que affici supplicio deinde eosdem vocari in iudicium absurdum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verum hoc mihi velim responderi vtrum id agit pontifex vt nobiscum quos habet pro haereticis in Concilio de Religione deliberet an potius vt nos ex inferiori loco causam dicamus vel statim mutemus sententiam vel iterum è vestigio condemnemur alterum nouum est prorsus nostrarum partium hominibus iam pridem à Iulio Papa tertio denegatum alterum ridiculum est si id put at Anglos venturos esse ad Concilium tantùm vt accusentur causam dicant apud illum praesertim qui iamdudum non tantum à nostris sed etiam à suis grauissimis criminibus accusetur 5 Quod si Anglia sola tibi adeo videtur esse contumax vbi ergo sunt legati Regis Daniae Principum Germaniae Regis Suetiae Heluetiorum Rhetiorum liberarum Ciuitatum Regni Scotiae Ducatus Prussiae Cum in Concilio vestro tot desiderentur nationes Christianae ineptum