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
B00554	The bloudy rage of that great antechrist of Rome and his superstitious adherents, against the true church of Christ and the faithfull professors of his gospell. Declared at large in the historie of the Waldenses and Albigenses, apparently manifesting vnto the world the visibilitie of our Church of England, and of all the reformed churches throughout Christendome, for aboue foure hundred and fiftie years last past. Diuided into three parts ... / All which hath bene faithfully collected out of the authors named in the page following the preface, by I.P.P.M. ; Translated out of French by Samson Lennard.; Histoire des Vaudois. English	Perrin, J. P. (Jean Paul); Lennard, Samson, d. 1633.	1624 (1624)	STC 19768.5; ESTC S114511	267,227	475

hath obtained grace and righteousnesse vnto all the faithfull But the thing it selfe of the Sacrament is in the soule of the faithfull by participation as Saint Paul speaketh Wee haue beene made partakers of Christ It is in the Word of the Gospell by annunciation or manifestation In the Sacraments Sacramentally For the Lord Iesus hath lent or giuen these helpes of the outward Sacraments to the end the Ministers instructing in the faith should so accommodate themselues to humane weakenesse as that they might the better edifie the people by the Word of the Gospell There are two Sacraments The one of water the other of nourishment that is to say of Bread and Wine The first is called Baptisme that is to say in our language the washing with water either of the riuer or the fountaine and it must be administred In the name of the Father of the Sonne and of the holy Ghost to the end that first by the meanes of the grace of God the Father beholding his Sonne and by the participation of Iesus Christ who hath bought vs and by the renewing of the holy Ghost which imprinteth a liuely faith in our hearts the sinnes of those that are Baptized are pardoned and they receiued into grace and afterwards hauing perseuered therein are saued in Iesus Christ The Baptisme wherewith wee are Baptized is the same wherewith it pleased our Sauiour himselfe to bee Baptized to accomplish all righteousnesse as it was his will to be Circumcised and wherewith hee commanded his Apostles to be Baptized The things that are not necessary in Baptisme are the Exorcismes the breathings the signes of the Crosse vpon the Infant either the brest or the forehead the salt put into the mouth the spittle into the eares and nostrills the vnction of the brest the Monkes Cowle the anoynting of the Chresme vpon the head and diuers the like things consecrated by the Bishop as also the putting of the Taper in his hands clothing it with a white vestment the blessing of the water the dipping of it thrice in the water All these things vsed in the administration of the Sacrament are not necessary they neither being of the substance nor requisite in the Sacrament of Baptisme from which things many take occasion of errour and superstition rather then edification to saluation Now this Baptisme is visible and materiall which maketh the partie neither good nor euill as it appeareth in the Scripture by Simon Magus and Saint Paul And whereas Baptisme is administred in a full congregation of the faithfull it is to the end that he that is receiued into the Church should be reputed and held of all for a Christian brother and that all the Congregation might pray for him that hee may be a Christian in heart as he is outwardly esteemed to bee a Christian And for this cause it is that we present our children in Baptisme which they ought to doe to whom the children are neerest as their parents and they to whom God hath giuen this Charitie Of the Supper of our Lord Iesus Christ AS Baptisme which is taken visibly is as an Enrolement into the number of faithfull Christians which carrieth in it selfe protestation and promise to follow Christ Iesus and to keepe his holy Ordinances and to liue according to his holy Gospell So the holy Supper and Communion of our blessed Sauiour the breaking of bread and the giuing of thankes is a visible communion made with the members of Iesus Christ For they that take and breake one and the same bread are one and the same body that is to say the Body of Iesus Christ and they are members one of another ingrafted and planted in him to whom they protest and promise to perseuere in his seruice to their liues end neuer departing from the faith of the Gospell and the vnion which they haue all promised by Iesus Christ And therefore as all the members are nourished with one and the same viands and all the faithfull take one and the same Spirituall Bread of the word of Life the Gospell of Saluation So they all liue by one and the same Spirit and one and the same Faith This Sacrament of the Communion of the Body and Bloud of Christ is called in Greeke Eucharistia that is to say Good Grace of this doth S. Matth. testifie in his 26. Chap. saying Iesus tooke bread and blessed it and brake it and gaue it to his disciples and said Take eate this is my body And S. Luke Chap. 22. This is my body which is giuen for you this doe in remembrance of me Likewise hee tooke the Cup and blessed it saying This cup is the new Testament in my bloud which is shed for you This Sacrament was instituted by diuine ordinance perfectly to signifie vnto vs the spirituall nourishment of man in God by meanes whereof the spirituall life is preserued and without which it decayeth the truth it selfe saying If you eate not the flesh of the Sonne of man and drinke not his bloud there shall be no life in you Concerning which Sacrament wee must hold that which followeth by the testimony of the Scriptures That is that wee must confesse simply and in purity of heart that the bread which Christ tooke in his last Supper which he blessed brake and gaue to eate to his Disciples that in the taking thereof by the ministry of his faithfull Pastors he hath left a remembrance of his Passion which in it owne nature is true bred and that by this Pronowne This is demonstrated this sacramentall proposition This is my Body not vnderstanding these words Identically of a numerall Identity but Sacramentally really and truly but not measurably The same body of Christ sitting in heauen at the right hand of his Father vnto whom euery faithfull Receiuer must cast vp the eyes of his vnderstanding hauing his heart eleuated on high and so eate him spiritually and sacramentally by an assured faith The same we are to vnderstand of the Sacrament of the Cup. Saint Augustine saith that the eating and drinking of this Sacrament must be vnderstood spiritually For Christ saith The words that I speake are spirit and life And Saint Ierome saith The flesh of Christ is to be vnderstood after a twofold manner either spiritually of which Christ saith Iohn 6.55 My flesh is meate indeed and my bloud is drinke indeed Or it is to be vnderstood of that flesh which was crucified and buried Of the spirituall eating Christ saith He that shall eate my flesh and drinke my bloud is in me and I in him There is also a twofold manner of eating the one sacramentall and so both good and bad doe eate the other spirituall and so the good onely doe eate And therefore saith Augustine What is it to eate Christ It is not onely to receiue his body in the Sacrament for many doe eate him vnworthily who will not dwell in him nor haue him to dwell in them but he eates him spiritually that continueth in the

to Capito and Martin Bucer at Strasbourg and to Berthand Haller at Berne to conferre with them about matters touching their Religion and to haue their aduice and counsell about many points wherein they desired to be better satisfied The Letters which Oecolampadius and Bucer sent vnto them are set downe at length in the first Booke of this History the Sixt Chapter where I endeauoured to make it appeare vnto the world that many great personages amongst them that made profession of reformation haue giuen testimony of their piety and probity which is the reason why we insert them not againe in this discourse onely we will produce those of the Waldenses in their own language and afterwards in English Salut a Monseignor Oecolampadio CAr moti racontant asona a nostras oreillas que aquel que po totas cosas c. The Letter of the Waldenses of Prouence to Mr. Oecolampadius Health to Master Oecolampadius FOrasmuch as diuers haue giuen vs to vnderstand and the report is come vnto our eares that he that is able to doe all things hath replenished you with the blessings of his holy Spirit as it well appeares by the fruites we who liue farre distant from you haue thought good to haue recourse vnto you and with ioyfull hearts we hope and trust that the holy Ghost will illuminate vs by your meanes and will satisfie vs concerning many things whereof we are now in doubt and are hidden from vs because of our ignorance and negligence and as it is to be feared to our great hinderance and the people whom we teach with great insufficiency For that you may know at once how matters stand Wee such as we are weake instructers of this little flocke haue remained for aboue foure hundred yeeres in the middest of sharpe and cruell thornes and yet in the meane time not without the great fauour of Christ as all the faithfull can easily testifie for this people hath many times been deliuered by the fauour and mercy of God being gored and tormented by the said thornes And therefore we come vnto you to be counselled and confirmed in our weaknesse They writ another Letter to the same purpose to Martin Bucer the which for breuities sake we omit wherein they relate that they had addressed themselues for the selfe same cause to their brethren of Newcastle Morat and Berne which shewes how carefull the Waldenses were to seeke out all manner of meanes that their vnderstandings might be enlightned in the mysteries of piety for the saluation of their soules especially seeing that then they sought the meanes to aduance and order their Church in the open view of the world when the fires were kindled throughout all France against those of the same Religion that they were who in those times were called Lutherans The greater therefore that their zeale was the more they stirred vp their enemies against them and plunged themselues into the greater dangers But as all are not victorious by faith but there are alwaies some weake who take counsell of the flesh and perswade themselues without reason that they can crooch and bow themselues in those places where God is offended by idolatry and yet keepe the heart pure and neate vnto God Oecolampadius from thence takes occasion to write that which followeth to be deliuered to those dissemblers which walke not with an vpright foote before God The Letter of Oecolampadius written to the VValdenses of Prouence who thought they could serue God by prostituting their bodies before Popish Idols Written in the yeere 1530. Oecolampadius desires the grace of God the Father by his Sonne Iesus Christ and his holy Spirit to his well-beloued Brethren in Christ who are called VValdenses WEe vnderstand that the feare of persecution hath made you to dissemble in your faith and that you hide it Now we beleeue with the heart to righteousnesse and confesse with the mouth to saluation but they that feare to confesse Christ before the world shall not bee receiued by God the Father For our God is truth without any dissimulation and as he is a iealous God he cannot endure that they that are his should ioyne together vnder the yoake of Antichrist for there is no communiō of Christ with Belial And if you communicate with the infidels in going to their abominable Masses you cannot but perceiue their blasphemies against the death and passion of Christ For when they glory in themselues that by the meanes of such sacrifice they satisfie God for the sinnes of the liuing and the dead what can follow but that Iesus Christ hath not sufficiently satisfied by the sacrifice of his death and passion and consequently that Christ is not Iesus that is a Sauiour and that he died for you in vaine If then we haue communion at this impure table we declare our selues to be one body with the wicked how irkesome so euer it be vnto vs. And when we say Amen to their prayers doe we not deny Christ What death should we not rather chuse What paine and torment should we not rather suffer Nay into what hell ought we not rather to plunge our selues then to witnesse by our presence that we consent vnto the blasphemies of the wicked I know that your weaknesse is great but it is necessary that they that haue learned that they are bought by the blood of Christ should be more couragious and alwaies feare him that can cast both body and soule into hell And what shall it suffice vs to haue a care of this life onely shall that be more precious vnto vs then that of Christ And are we contented to haue tasted the delights of this world onely Crownes are prepared for vs and shall we turne backe againe And who will beleeue that our faith hath been true if it faile and faint in the heat of persecution Let vs therefore pray vnto God to increase our faith For certainly it shall be better for vs to die then to be ouercome by temptations And therefore brethren we exhort you to diue into the bottome of this businesse For if it to be lawfull to hide our faith vnder Antichrist it shall be likewise lawfull to hide it vnder the Empire of the Turke and with Dioclesian to adore Iupiter and Venus nay it had been lawfull for Tobit to adore the calfe in Bethel And what then shall our faith towards God be If we honour not God as we should and if our life be nothing but Hipocricy and dissimulation he will spew vs out of his mouth as being neither hot nor cold And how doe we glorifie our Lord in the middest of our tribulations if we deny him Brethren it is not lawfull for vs to looke backe when our hand is at the plough neither is it lawfull to giue eare to our wiues entising vs to euill that is to say to our flesh which notwithstanding it indure many things in this world yet in the hauen it suffereth shipwracke These godly admonitions preuailed much for the

made those to tremble that were within The Earle Montfort being at Montolieu tooke counsell how to carry himselfe in this tedious siege and against enemies so animated The Bishop of Thoulouze said vnto him to comfort him tha● hee was to take a good heart vnto him for Monsieur the Cardinall had sent letters and messengers throughout the world to giue him succours and that shortly he should haue so many people that hee should not want power to doe what he would The abouenamed Robert de Pequigni answered him that hee spake his pleasure and that if the Earle of Montfort had not beleeued him nor any such hee had beene in those troubles that now hee was but hee had beene at peace within Toulouze and that hee was the cause of that danger they now were in and of the death of so many people as were continually slaine by the wicked counsell that hee had giuen After many combats the winter grew on and stayed the course of the besiegers who withdrawing themselues to couert where they could about Toulouze expected with good denotation and much impatiencie new succours of Pilgrims The Earle Remond on the other side inclosed the Citie with a Rampier and fortified himselfe against the Castle Narbonnes and prepared to receiue the Pilgrims whensoeuer they should present themselues vnto them In this meane time hee sent his sonne to seeke for succours In the end about the Spring time in the yeere one thousand two hundred and eighteene 1218. there came to the Earle Simon an hundred thousand Souldiers of the Crosse and to the Earle Remond great succours from Gascongne conducted by Narcis de Montesquiou As also the young Remond of Toulouze and Arnaud de Villemur brought vnto him goodly troopes This great multitude of Pilgrims being come the Legat and the Earle Simon thought good they should earne their pardon knowing that at the end of fortie daies this great cloude of Pilgrims would vanish They therefore commanded them instantly to giue a generall scalado which was deferred to the next morning by which time they had other worke to doe for the very first night of their arriuall putting their confidence in their great multitude they kept no good guard Which the Earle of Toulouze perceiuing made a salley out vpon them and that with so good successe that the next morning all the field was couered with dead bodies The Toulouzains being wearie with killing returned to giue thankes vnto God for his assistance The Earle Simon entred the Castle Narbonnez to descrie whether from thence there were any way to inuade the Citie but finding none it much troubled him whereupon two of his Lords of the Crosse gaue him aduice to come to some honourable agreement The Cardinall Bertrand told them there needed no speech of that and that the Church could saue them in despite of them if they spake any thing to the aduantage of the Albingenses One amongst them answered And where finde you Monsieur Cardinall that without cause and reason you should take from the Earle Remond and his sonne that which belongs vnto them If I had vnderstood as much as I now know saith he I had neuer made this voyage The whole Countrie was enemie to the Earle Simon which was the cause of the famine in his Armie but on the contrary there was within Toulouze all plenty and abundance Tpon St. Iohn the Baptists Eue betimes in the morning the troopes of the Earle Remond went forth of Toulouze crying out Auignon Beaucaire Muret and Toulouze killing as many as they encountred A Souldier ranne to the Earle Simon and told him that the enemie was come forth to whom he answered that he would first see his Redeemer and then see his enemie Diuers others came vnto him crying out Wee are vndone if no man will come out and command the Armie which did flie before the Toulouzains He againe answered that he would not stirre a foot from the Masse though he were there to die before hee had seene his Maker insomuch that had not the Priest that sung the Masse clipt and curtolled it a little for feare lest his eares should haue beene clipt he had beene taken or slaine before the Altar Heare what Noguiers saith Noguiers in his Hestory of Toulouze lib 3. chap. 10. At this so violent a shocke the Earle Simon being moun●ed his horse his horse was wounded in the middle of his head with an Arrow which the horse feeling got presently the bit betweene his teeth in such sort that Montfort could neuer stay him but hee carryed him here and there in dispite of himselfe which a Souldier of the Citie seeing assuring himselfe of him shot him with his Crosse-bow through the thigh with which wound Montfort lost great store of bloud and finding himselfe much payned therewith entreated the Earle Guy his brother to leade him forth of the presse to stench his bloud In the time whilest hee was talking with his brother a stone out of a sling or engine whereout stones or arrowes were darted which a woman thinking nothing let flie hit Montfort yet talking with his brother and parted his head from his shoulders so that his body fell dead to the ground It was saith he a wonderfull thing and thereby may his successors consider that they maintained an vniust quarrell not to punish those that were wandred from the faith for that had beene a thing very commendable and commodious but to oppresse his owne vassals heaping on them miseries vpon miseries to rauish women and their daughters to the end they might vtterly ruine and confound them all especially doing the duty of vassals and to retaine the goods of another who though hee were an Heretike as Monifort supposed yet neuerthelesse in the twinckling of an eye he might be better aduised and amend his life But as I thinke saith hee a couetous desire to raigne blinded him which wee may easily iudge by the bad vsage oppressions and extortions which he executed against the innocent people of Toulouze who honored him cherished and wished him prosperitie as to their Lord. This skirmish and discomfiture was in Iune the day after the feast of St. Iohn the Baptist in the yeere 1218. 1218. Thus you see how Noguiers the Historiographer of those times hath spoken of this man as of one that was caried with passion and vnsatiable couetousnesse But that which was worthy the obseruation is that he was not ouerthrowne but at that very instant when by three diuers Councels he had beene proclaimed the Monarch of his conquests the Captaine of the Armies of the Church the sonne the seruant the fauorite thereof the defender of the faith Adored of the people scared of the great the terror of Kings Thus you see Iudges 9. that as that ambitious Paracide Abimelech was slaine with a peece of a Mill-stone which a woman cast from a Tower which brake his skull so this destroyer of the people ruiner of Cities deuourer of the states