Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	sacrament_n	shed_v	7,504	5	9.6449	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01148	The conuersion of a most noble lady of Fraunce In Iune last past, 1608. Madame Gratiana, wife to the high and mightie lord; Claudius, Lord of Tremoille; Duke of Thouars; peere of Fraunce, and Prince of Talmonde. A most Christian epistle, written by her, to the ladyes of Fraunce, to resolue them in the cause of her conuersion from popery, to the the profession of Gods Gospell: and aduising them to imitate her religious example. Truely translated out of French.	Tremoille, Charlotte Brabantina, Duchess of, 1580-1631.; Munday, Anthony, 1553-1633.	1608 (1608)	STC 11262; ESTC S102563	29,611	56

not then your faire selues guiltie of such foule and polluted behauiour nor be you present where Christs name is misprised erecting another Altar against the Altar of his Crosse and renewing his sacrifice by substitution of a newe one as if his were but a yeare old or like to the sacrifices of brut beastes lame or imperfect Or as if the means which he hath ordained for the application thereof as the preaching of the Gospell and administration of his instituted Sacraments were insufficient to conuay their vertue vnto vs. For this is the fairest fruite of their pretended sacrifice that the reiteration and daily renewing thereof is branded with the marke of insufficiencie and imperfection as you heare the Apostle to auouch the same when he speakes of the sacrifices of the old Lawe which were performed often True it is that they would faine ground their sacrifice vpon Gods word but good Ladies marke in what manner I beseech you and be Iudges your selues for the case is very cleare Behold say they Iesus Christ making his Supper with his Apostles said Doe this in remembraunce of me Doe that is as much to say according to their glosse as make or performe this sacrifice because that Christ had said before This is my bodie which is giuen for you But if it pleased them to read all they should better perceiue the words and meaning of our Sauiour which indeed are nothing lesse then agreeing with their glossing The Euangelists doe record vnto vs that our Lord Iesus hauing taken bread and giuen thankes brake it and said to his Disciples Take cate this is my bodie which is giuen for you doe this in the remembraunce of me And how doe this why no otherwise but euen to doe it in the same manner that is to say To take the bread and distribute it among them to be eaten for no other mention is made there either of offering or of sacrificing For you see sweete Ladies that Christ himselfe vsed no other words but Take and eate And the holy Apostle Saint Paule doth sufficiently shewe vs that of these words doe this there is no other vnderstanding to be made but that which hath bin declared alreadie For in speaking of the wine at the same Supper he reciteth likewise the same words spoken by our Lord Iesus Christ Doe this alwayes and as oftentimes as you shall drinke in remembraunce of me Which importeth as much as if he had said Alwayes or as oft entimes as you shall drinke of this wine in this Sacrament Drinke it in remembrance of me that this may be in remembraunce of my Death or continue as a memoriall thereof Which manner or phrase of speaking the Apostle himselfe adioyneth in the following verse For alwayes or as oftentimes as you shall eate of this bread and drinke of this Cuppe you shall shewe the Lords death vntill he come Consider now good Ladies I beseech you that these are none of our glosses but the very expresse text it selfe where you see manifestly by Saint Paules owne exposition what thing it is the Lord would haue vs to doe concerning as well the people as the Pastour For the commandement Doe this directeth it selfe to all the faithfull to wit That we should eate this bread of the Sacrament and drinke the wine in remembraunce of his death and passion According as the words doe signifie themselues when he spake of his bodie which is broken and giuen for you and likewise of his bloud which is shed or dispersed for you All which he spake hauing regard to that which soone after should ensue His bodie was to be deliuered ouer to death and his bloud to be shed vpon the Crosse for vs poore wreched and miserable sinners And the reason why he spake so of the time present which is giuen which is shed is the common Latine verssion or translation allowed by the Counsell of Trente expressing thereby the time to come which shall be giuen which shall be s●…ed then which nothing can be more manifest honored Ladies if it pleased you but to open your owneeies For then you should perceiue that there Christ made on mention of offering And if they would presse these words which is giuen to conclude thereby that euen then when Iesus made his Supper he offered vp his bodie in sacrifice Of necessitie and by the selfe same reason they must also conclude these words my bloud which is shed that euen then he did shed his bloud which cannot be neither could be for his bloud was not shed but vpon the Crosse Good Madames entreat the very learnedst of your Romaine Sacrificers to shew vs but one place in the Scripture where it is commaunded vs to sacrifice Iesus Christ againe For the place rehearsed maketh not any iote for them and they know likewise well enough that the Greeke word Poiein vsed by the Euangelists reciting the words of our Lord and Sauiour and Saint Paule after them Also the word in the Siriack tongue Habad which our Lord himselfe vsed could neuer be vnderstood to Sacrifice or Offer Goe we on then to some other proprieties of the Masse I come now to the Idolatrie which we find in the second part of the Masse to wit at the Sacrament and that is in this They propose or hold vp a piece of bread to the people to be adored and worshipped by them for God saying That there is the blessed bodie of our Sauiour hidden vnder the accidents of bread although it doe not appeare to be so and the faithfull can discerne but bread only To prooue their idolatrie in this point I will goe no whither else but to the direct institution of the Supper according as our Lord himselfe did institute it which they altogether depraue only to confirme and establish their Idoll wherein gentle Ladies I craue not only your patience but also your dilligent regard Behold how Iesus Christ promiseth vs that we shall be partakers of his bodie and of his bloud At all times or as oftentimes as we shall celebrate this misterie according as he did celebrate the same with his Apostles In distributing the bread he said Take eate this is my bodie which is given for you doe this in remembrance of me Likewise in deliuering the wine he said Drinke you all of this for this is my bloud c. where we may discerne that he putteth the commaundement in the first place in saying to vs that we shall take eate and drinke Then he annexeth the promise wherein he testifieth vnto vs that that which we eate is his bodie and that which we drinke is his bloud To enjoy then the effect and benefit of this promise it behooueth that the faithfull doe take and eate the bread drinke the wine which is giuen to them In briefe there is the communion of many faithfull in doing that which Iesus Christ representing to the whole Church did performe in

this first Supper For that which Iesus Christ said to his Apostles Take eate drink ye all of this he spake the very same to all the faithfull euen to the ending of the world As that which he adioyneth sufficiently declareth My body which is giuen for you My bloude which is shed for you so is his bodie giuen and his bloud shed for the faithfull Hence then ensueth that to all the faithfull appertaineth the commaundement of taking eating and drinking because he made the promise generally to all and not only to the Apostles Ministers of the Church And we may see this testified by the Apostle Saint Paule speaking at large vpon this misterie these are his words For we that are many are one bread and one bodie because we all are partakers of one bread Wherefore Ladies it appeareth plainly that the bodie of Iesus Christ and the communion of his bloud likewise are not to be giuen to vs in this Sacrament but when many faithfull shall communicate together according as Christ deliuered vs an example with his Apostles Take away then the communion which Iesus Christ himselfe hath ordained he being the heauenly Lord Maister and Author of this holy Sacrament And then the promise there unto annexed touching his body bloud which he hath giuen for all faithfull communicants hath no place at all but is vtterly voide For it remaineth no longer a Sacrament nor as he ordained it because the right vse of the Sacrament consisteth heerein that the faithfull should communicate together according as he hath commanded saying Take eate drinke yee c. this must be done vpon necessitie if you would haue it to be a Sacrament or the same which Iesus Christ hath instituted namely the communion of many faithfull assistants to eate and drinke all together in this blessed banquet for this is the essence of the Sacrament as you may discerne very apparantly Let vs now come to see what is done in the Masse Surely good Ladies it is so farre off from being any communion as it may be rather tearmed a kind of excommunication For both you and I know and so do all else that know what the Masse is that the Priest separates himselfe from all therest of the assemblie to eate and drinke by him selfe alone the bread and wine which he hath consecrated a part and how doth he consecrate them Insted of consecration which ought to be done by preaching and publishing openly and aloude the promises of our Lord and Sauiour directed not to the bread and to the wine which are proposed but as signes vnto vs But to the faithfull persons assisting the communion present there to communicate Iesus Christ being he that euen then consecrates the bread wine to make them Sacraments of his bodie and bloud by his heauenly Priesthood which yet ceaseth not and when this misterie is celebrated according to his institution But the Priest deales quite contrarie for he as if he were affraid to be heard of the people makes his consecration by blowing or breathing vpon the bread and wine and mutters or mumbles very softly and low all the words of his institution As if it could please the Lord of truth and life to haue his word murmured out of a dead mouth as it were in celebrating his sanctified misteries of whose truth by this behauiour there iustly may arise some doubt or question Or as if it were offence to him that stands in feare of no power whatsoeuer to haue them pronounced with the loudest voyce to be heard and vnderstood of all In the Gospel the vertue nature and vse of Baptisme are expressed clearely and openly Iesus Christ making his Supper did not mutter in any lowe voyce either vpon the bread or wine to deuine or coniure therinto his bodie and bloud But he pronounced aloude and euidently to his Apostles That he gaue them there his body and his bloud exhorting them to perseuere in the selfe same kinde of action at all times or as often as they should meete to reiterate the same The remembrance of his death and passion Euen as if he had beene then certainely assured that no vtilitie or benefit could be had by Sacraments except whatsoeuer was represented to the eye might bee declared and warranted by the word of God For otherwise it were to abuse the people in a fond kind of deuotion to make a shew of ceremonies before them and neuer to deliuer or declare what they signifie and what coherence or agreement they haue with truth Therefore when publike declaration is made of such mysteries with a chearefull predication to edifie the hearers entring into their vnderstanding and winning impression in their hearts by assured perswasion of the promises accomplishment Briefely when the grace of Iesus Christ is pronounced vnto vs and his promises exposed Euen then and in that instant doth his glorious power descend to performe the worke and then is the true consecration acted indeed Hereupon Saint Augustine saith very well That the word of consecration is the word of faith preached And that word conioyned with the terrene outward signe maketh the same a sacrament Adding presently after I meane the word of faith which we preach What consecration then is there in the Masse when insteed of all this namely exposing to the people the recited promises and declaring aloud the words of our Sauiours institution it is done in a manner of secret coniuration and so are the words whispered which behauiour is more proper to charmers then to be vsed in such a holy and diuine Sacrament What shall wee then thinke of them when they dare forsake the rule of their Lord and Maister to follow their owne fantasies Seing then it is so and that in the Masse there is neither any lawfull consecration nor as themselues cannot deny any such Communion as Iesus Christ hath ordained for one alone doth both eate and drinke and that is the priest and one man alone cannot make a Communion It followeth then deere Ladyes and very necessarily that the body of Iesus Christ is not in the Masse where the Priest communicateth by himselfe And therefore the bread which he makes to bee adored then euen as if it were the body indeed of our Lord is no such matter but remaineth still very bread euen as it was before his consecration being neyther more or lesse then as if it were in any other place out of the Churches assembly and the Priests and whosoeuer for his owne pleasure should speake the very same words of their institution vpon any other piece of bread And although they perswade themselues that they haue and do hold in their hands the very body of Iesus Christ vnder the bread or in the bread and therefore make the people to worship it yet it is most certaine that there is nothing else but an Idoll and which without any reason they make

like manner they haue prouided that the people shall vnderstand nothing that they say for they speake to them in a strange language but this is most certaine and I desire you Sister Ladyes to obserue it that the prayers before mentioned doe remaine yet in the Canon of their Masse to condemne them of impudence both before God and men So that if a more learned iudgement then my weake womans capacitie should search into the originall of this euill it would be found out as indeed it is very likely that their enioyning and constraining the people to confesse and declare their sinnes to the Priest was purposely intended before their admission to receiue the Sacrament And this doe they also without any ordenance of God who commaundeth vs to confesse and declare our sinnes to him and require pardon as hee promiseth to giue the same to all that are truely repentant assuring and certifying vs thereof yea sealing it in our soules and consciences by his owne word in his Gospell when hee is preached vnto vs and when we beleeue effectually wherevpon and in regard whereof the mynisterie of the Gospell is thus tearmed by the Apostle He hath giuen vs the ministery of reconciliation The people then finding the burden of sinne to be very heauy as indeed it is were vainely perswaded to make a particular numeration of their sins to the Priest or minister of the Church which growing to a liberty and licence by little and little by ignorance and malice in their Pastours the course thereof was not cut off as it ought to haue been But yet the people then were thereby granted this benefite that they might communicate in the Sacrament once a yeare or twise or thrise for them of greatest deuotion but all the residue of the people must leaue the Priest alone at the Altare there to communicate by himselfe And thus one errour grewe to beget another when once they began to decline from the direct pathes of perfection and since then they haue made a custome of assembling the people together but not inuiting them to the Communion onely to heare their Masses sayd or sung in diuers angles of their Temples for which they are not ashamed and Ladyes I am sure you know it perfectly to demand a price or valuation for ech seuer all Masse a thing most horrible and the like neuer heard of Thus the Communion of the Sacrament is not onely violently taken from the people but the Sacrament it selfe by this meanes is made no account of For wheras both Priest and people ought to meete together in one place there to heare together the declaration of his bitter death and passion and to participate in common in the Sacrament of this vnion O deere Ladyes I cannot speake it without teares or you heare it without much hearts griefe if you were as you should bee That that diuine place I say should now bee become a meere faire or maket to traffique and merchandise those sacred blessings which God out of his owne bountie made a liberail gift of and freely bestowed vpon all his faithfull seruaunts to their singular comforte and endlesse consolation But not to wander too farre from mine intended purpose I come now to another most manifest sacriledge committed likewise in the Masse to wit that in those Masses where they doe admit the people to the Communion eyther at the feast of Easter or when they command a generall communicating They then defraud the people of one part of the Sacrament namely the Cup. Oh what an audacious insolence is this Iesus Christ distributed the wine as well as the bread when hee made his Supper with his Apostles and spake hee not to make publike notice thereof when giuing them the Cup hee said Drinke you all of this And after him the Apostle left the very same instruction to the Church of Corinth Let eoh man saith hee prooue and examine himselfe and so let him eate of this Bread and drinke of this Cup. But your Romaine disciples vnder the shaddow of some supposed inconueniences imagined onely by themselues as if they would seeme to bee wiser than the Maister haue ordayned that the people shall communicate but vnder one kind and that is of the bread only Is not this an enormous sacriledge to separate them a sunder which God hath ioyned together yea and by his own expresse institution But let them be well assured that the Authoures and fauourers of a crime so haynous shall one daye yeeld a most strickt account therefore True it is that they alleadge their Concomitancy in excuse of this matter a woord expresly forged whereby to maintaine their sacriledge and herein they seeme to auouch that the bloud keeps company with the body and therefore is alwayes with the body But when wee answere them that Iesus Christ knewe this Concomitancy as well as they and yet notwithstanding he did not forbeare to distribute both the signes of Wine and Bread what reply they then Why then they further inferre in answere which indeed can carry it selfe for no answere at all It was Iesus Christs will that in his Supper wee should consider his bloud separate or apart from his bodye and that wee should represent before our eyes his death euen as his blood was spilt and shed And therefore in giuing the Cuppe he sayth Drinke you all of this For this is my bloude of the newe Testament which is shed for many for the remission of sinnes Now such Concomitance of the body and of the bloud cannot agree or consent with the death of Iesus Christ because to bee both in the body to bee shed out of the body are contrary things wherfore it necessarily ensueth that that can haue no place in the Sacrament which bringeth vs directly to the confideration of the death of Iesus Christ guides vs not to the effusion of his bloud It behooueth then that wee haue the effusion or streaming forth of his precious bloud euen as if it were present before our eyes if wee would celebrate the Sacrament according as Iesus Christ did ordaine it because aboue all it doth most assure vs in the Sacrament that our sinnes are forgiuen vs in his bloud which is our cleansing and washing But if these reasons may gaine no place with you faire Ladyes nor them that are both your aduersaries and ours who for the most part build onely vpon traditions At least yet will them to allow the Canons of their Popes which doe manifestly condemne them in this poynt and for a president behold what is said in one of the Canons of the Pope Gelasius Wee haue vnderstood that there are some who taking only a portion of the blessed body do abstaine from the Cup of his precious bloud And because it is not knowne vpon what superstition they doe this we will that they shall receiue the Sacraments together or that they abstaine

a meere imagination of For the promise wherein Iesus Christ offered vnto vs his body and bloud vnder the signes of bread and wine appertaineth to none else as hath beene already prooued but onely vnto the faithfull that receiue the same by faith in the lawfull communion of the Euchariste celebrating the mysterie according to the manner as our heauenly Maister did ordaine it Wherfore they which imagine to haue any other thing then common bread without the lawful vse of our Lords Supper are but abused and beleeue meere dreames as it can be no otherwise because they faile of the promise For seeing that Iesus Christ promised vs to giue vs his body in the Sacrament when the faithfull should communicate together after his institution we may not be so vain or idle-headed as to seeke it elsewhere or according to our fantasies Let such men therfore be admonished that they cannot excuse themselues of idolatry both before God and men when they are made to worshippe as if God himselfe were substantially present a round cake of bread which is lifted vp to be seen aboue the shoulders of the Priest and with exceeding great deuotion to be reuerenced and adored of all there present But Ladies I haue held ye somewhat long in this point because it is of such maine importance yet perswading my selfe to haue said sufficient albeit not halfe so much as I could I will proceed to discouer another wicked Idolatry which they procure the poore people to commit euen without so much as thinking theron And that is wheras in their Masse they should obserue the communion in that kinde as our Lord Iesus Christ did first institute it by inniting the people to communicate with the Preist they fly from his example and indeed once a yeare they are contented to doe so and that is at Easter for then the people shall bee permitted to communicate and yet it is but of one moitie onely of the Sacrament wherein likewise they intermingle many fond inuentions yea and all the accustomed superstitions of their ordinarie Masses without expounding or declaring any part of the mistery to the people According to the institution of our Lord in the Sacrament they should inuite the people and breaking the body of Christ after his example it should be truely giuen to the faithfull Communicants according to the promise of our Sauiour Notwithstanding all this they will obserue their owne deuised manner wherein they can no way exempt themselues from being Idolaters and making the people to commit Idolatry in their giuing worship to the bare signe The reason is because Iesus Christ in the Sacrament gaue his bodie to be lookte vpon with our soules eyes and not to be superstitiously adored in the bread which is no more but the outward signe and by faith to bee eaten to euerlasting life For worthy Ladyes Christ did not say looke vpon this bread then take eate and worship it but he simply said Take eate this is my body Therefore whereas the Sacrament should bee a helpe to list vp the vnderstanding of the faithfull vnto heauen where Christ Iesus is and no where else as concerning his true body from thence giues himselfe in powerfull vertue to enioy and possesse the soules of the faithfull vnder those formes by himselfe assigned your Romanists doe abuse the Supper very vildlie and take it in a quite contrary nature for they are onely pleas'de with looking vpon the bare signe and worshiping it taking the thing it selfe for that which is meerely signified thereby answerable to their doctrine of Transubstantiation meerely forged against the true nature of all Sacraments They seeke not to eleuate mens vnderstandings to the place where Christ sitteth at the right hande of his Father but to lift vp their eies to their God-like Idoll Whereas Christ without all doubt in instituting this Sacrament neuer addressed his promise to the bread and wine simply thereby to make them become his body and bloud as hath beene before declared But to the faithfull communicants and so thereby to assure them that he would giue them the true participation and communion of his body answerable to that which the blessed Apostle S. Paule saith he being a most faithfull expositor of this misterie The Cup of blessing which we blesse is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the bodie of Christ Me thinkes honorable Ladies these words should resolue you that Christ hath comprised nothing else vnder these signes and elements of bread and wine but what was behoouefull for the faithfull communicants to whom the plaine signification directeth it selfe and whereof true faith dooth make them partakers to vnice themselues spiritually with a meruailous efficacy into the glorious body of our Lord Iesus Christ to participate in the end of all his benefits and deriue from him life and immortality In these fewe words vertuous Ladies you may behold both what we teach and beleeue that our feeding on Christ is by faith onely that is in beleeuing the words of our Sauiour in the vse of the Sacrament wherby we are drawne much neerer to him and more stricktly vnited and incorporated euen by the incomprehensible vertue of his spirit to communicate and partake of all the benefits of his death and to be renewed by him and nourished vnto euerlasting life vntill such time as he shall put vs into full possession that is at the departure of our soules from this world and when our bodyes shall arise againe at the day of our generall resurrection This is the fruit which we make account of and are perswaded to gather out of this Sacrament and wherevnto faith serues vs as the onely instrument Euen as with hand eyes and mouth to beholde take and eate Iesus Christ without any need of his forsaking the heauens or of his reall appearance vnder the formes of bread and wine and so to communicate himselfe vnto vs. Wherefore to go and adore the signe as if the signe onely were Iesus Christ himselfe Or that hee should descend downe from heauen and be newely formed for one of these twoo must needs ensue by their transubstantiation which we mayntaine to be flat Idolatry Neuerthelesse we are taught in Scripture that Iesus Christ ought to be adored in the Sacrament and we doe dayly and religiously worshippe him as being most especially present in the holy action euen in our spirits and faith to vnite vs vnto him and to impart his blessings to vs when the Supper is celebrated according to his institution and wee endeuour to haue it so stil continued and ministred among vs. But the manner of our worshippe and adoration is in hauing our soules eleuated vp to heauen and thither true faith is our onely conduct there to behold him as our soueraigne assurance We looke not for him in the naked elemēts of bread and wine

good Ladyes H●w people may be easily abused S. Augustines words concerning consecratiō The Priest coniures in sted of consecrating No lawfull consecration in the Masse The Priest hath not any part of Christs body in his bread which he makes an Idoll of The people are deceiued in the Masse They worship a round cake in stead of God She proceedeth to another idolatry commutted by the ignorant people The people doe communicate but in one kinde The Priests are Idolators and make the people to cōmit idolatry Christ did command no worship to the bread The Romanists doe abuse the lords supper Christ directed not his promise to the bread wine only 1. Cor. 10. 16. The summe of our Christian doctrin and beliefe The expected benefit of the Sacrament How we doe adore Christ in the Sacrament We honour god in bread and wine as being his blessings bestowed vpon vs. The Priest carries their Sacrament about the street The third propertie of the Masse The Priests rob and deceiue the people The Priests answere for themselues A witty cōparison of receiuing the Communion We cannot be wiser the our maister Christ. 1. Cor. 10. 17. 1. Cor. 11. 28. Chrysost Hom. 18. super cap. 8 2. Cor. The Popes Canons doe cōfesse their sacriledge Can. peracta de consecra●dist 2 Can. omnes fideles de consecrat Dist 1. Chrysost in Hom 3. None suffered to communicate but the priest onely Prayers in their masse making against themsèlues They say one thing do another meerely begutling the people They speake to the people in a strange language God will haue vs confesse our sins to him onely 2. Cor. 5 18 The peoples growing to number their sinnes Where God is neglected one sinne begetteth another The Sacrament is now made no account of Another sacriledge cōmitted in the Masse 1. Cor. 11. 28. They sunder what God hath ioyned together Concomitācy their co●ned excuse The bloud separated from the bodie Matth. 26. 27. 28. The contrariety of concomitancy 1. Iohn 1. 7 Traditions are their only foundatiō Can. Competimus de consecrat Dist 2. Can. Quia Can. In Coena de consecrat Dist 1. Can. Sacerdotes 1. qu. 1. She referreth this matter of the Masse to the censure of the Ladyes thēselues They partake with sin that seek not to auoid it The Apish gesture and behauiour of the Priests How highly God is dishonored in their churches Of Gods vndefiled Church Her desire of their happy vnion in faith The order obserued in the reformed Churches Of the Sacraments of Baptisme the Lords Supper reiecting the other fiue No priuate whispering as is vsed in the Masse How the people are admitted to the communion who are excluded Farre from that which is vsed in Poperie Her further offer to the Ladies No inuocation vpon saints but on the euerliuing God in trinitie of persons No allowance of images but that onely which God hath appointed No intercession but to Christ only 1. Iohn 2. 2. No sacrifice but Christ Iesus onely Rom. 2. 3. What kinde of confession is vsed in this Church Of the meanes of our saluatiō Galat. 5. 6. 1. Cor. 3. 11 Act. 4. 12. An especiall note to be obserued Of the truth and sincerity of this doctrine The pompe and ceremonie of Poperie The nature of the church of Christ Ioh. 10. 4. 5 A booke of much learning main importance which likewise will bee very shortly published in English Truth needs no secret corners 1. Cor. 14. 22. Her conclusion to the Ladyes Prou. 1. 24. 25. 26. 27.