Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	bread_n	communion_n	cup_n	8,923	5	10.0506	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02919	The faith of the church militant moste effectualie described in this exposition of the 84. Psalme, by that reuerend pastor, and publike professor of Gods word, in the famous vniuersitie of Hassine in Denmarke, Nicholas Hemmingius. A treatise written as to the instruction of the ignorant in the groundes of religion, so to the confutation of the Iewes, the Turkes, atheists, Papists, heretiks, and al other aduersaries of the trueth whatsoeuer. Translated out of Latine into English, &c. by Thomas Rogers.	Hemmingsen, Niels, 1513-1600.; Rogers, Thomas, d. 1616.	1581 (1581)	STC 13059; ESTC S118432	286,633	582

And therefore à godlie man dwelling among the Papistes maie be at them with à safe conscience if so be the daunger of offence maie be shunned and al suspicion of plaieng with both handes auoided For I woulde not haue à man so to flie Scylla that he fal into Charibdis For these two extremes are alike to be auoided namelie papistical impietie and al suspicion of Epicurisme For he that alwaies doeth auoide the meetinges of men where publike praiers bee made of the congregation seemeth not so much to flie papistical wickednes as to folowe them which are of no religion And therefore I woulde haue the godlie abiding among papistes somtime to be at their morning and euening praiers especialie at those wherein neither inuocation is made of the deade nor their little God of bread is offered to be adored as it doth fal out at the feastes of sainctes and at hie festiual daies as they cal them wherein the perfume of frankēcense is blowen before images Now as touching the baptisme of infants the godlie are to doe two thinges Let them both in heart reprooue the papistical toies wherewithal Baptisme after à sort is contaminated and with reuerence meditate vpon the institution of Christ. Which being done I am of opinion the godlie are excused which either doe suffer their children to be baptised of Papistes or otherwise doe come as witnesses vnto the baptisme of infants Because somwhat remaineth there yet of the institution of Christ. Here what shal we saie of the masse wherin distribution is made both of bread wine Because therein somewhat of Christ his institutiō doth remain shal it be lawful for a godlie man instructed aright touching y e idole of the masse to be thereat to cōmunicate with others For if hee maie be present at the baptisme of the Papistes although it bee foulie defiled with manifolde additions because there is somwhat remaining yet of Christ his institution why shal not the same reason be of strength in the communion of the supper This question although it seeme verie intricate yet I wil plainelie tel what I thinke therof leauing the iudgement to the Church that is the true Christians especialie to such as haue felt the crosse and liued among the pikes First therefore I distinguish betwen the masse and the communion in the papacie For I thinke there is as great à difference betwene the masse and that solemne communion celebrated among Papistes on Easter daie as is betweene heauen and hel For in the masse there doth nothing remaine of Christ his institutiō Wherefore as I iudge the masse abhominable and therefore to be shunned as an idole of Satan so I pronounce that holie which remaineth of Christ his institutiō For it is wickednes to think that so great à thing doth depend vpon the worthines of ministers Because indeed the masse the communion or supper be cleane contrarie actions For the Popishe masse being ended the supper of Christe beginneth So that à godlie man abiding among Papistes is bound to shun the idole of y e masse and maie so that both offence al suspitiō of halting be taken heed-of be at the cōmunion and with the elect of God whereof manie out of doubt doe lurke in the Popedome cōmunicate What Shal it therefore bee laweful to communicate vnder one kinde as they cal it Are not the laie people excluded frō the holie cup of the Lordes blood Manie of our side supposing that consecration as they saie is done by reciting the wordes of the institution of the supper doe iudge it à most hainous offence if anie do cōmunicate vnder one kinde The Popish priestes also do thinke that y e laie people shal not be partakers of the Lords cup for the same cause namelie because y e wordes be not mūbled ouer the cup out of which the laitie are drunk-vnto So y t they thinke y e wine is without y e presence of y e Lords blood Now if the case did so stand y t is if so great à matter did depend vpon y e repetitiō of words rather thā of Christ who in his supper reacheth forth the sacrament of his bodie blood I woulde not haue à godlie man cōmunicate with papistes Wherfore hauing these aduersaries it is hard to pronounce anie thing without offēce yet wil I speake what I doe thinke First of al we must consider that to consecrate is not as the Papistes thinke and halfe-Papistes doe imagine by the pronounciation of certaine prescribed or conceaued wordes on magique wise to make à common and vnholie thing sacred and holie but to consecrate indeed is to separate a thing from à common vse to applie it to an holy vse appointed to God with praise thankegiuing to his name That this is a true definition thereof he knoweth that either wil compare the force of the verbe Cadosh which with the Hebrews signifieth to consecrate with the old custome of consecration or consider both the deed of Christ who instituted the supper and the doctrin of Paul touching the blessing of the bread and cup. Seeing then this matter neither dependeth vppon the virtue of wordes nor is hindered by the malice of men which enuie the godlie the participation of y e cup but dependeth vppon the commaundement institution of Christ who according to his promise wil be among the godlie that cal vpon him and thinke vpon and acknowledge the benefits of his death and resurrection I doubt not but the godlie in the popedome doe take part of the bodie and bloode albeit the popish incantation do not defile the cup. For both he that sanctifieth is the sonne of God and he that reacheth his bodie and bloode by the handes of the ministers is the sonne of God whose diuine power and infinit mercy neither is hindred by y e error of mē nor broken through y e malice of enuious persons who suppresse the recitation of y e words touching the supper But some maie obiect Theie which communicate together doe it that theie maie be one in Christ. For so saith Paul For we that are manie are one bread and one bodie because we are al partakers of one bread But the Papists who bring not faith are without the bodie of Christ. For none is in Christ but through faith And therefore it seemeth howe it is vnlawful to communicate with Papistes I answere in the supper there is a double communion One is of the faithful soule of Christ whereof the same Apostle in that place doth speake The cup of blessing which we blesse is it not the communion of the bloud of Christe The bread which we breake is it not the communion of the bodie of Christ Of this communion theie trulie doe participate which bring faith with them vnto the holie supper The other which dependeth vpon the former is of the brethren communicating among themselues This communion is not hindred either by the

Mediators doe vnderstand such patrons as by their own merites worthines maie purchase to vs the fauour of God For this is à common principle among them that men liuing in earth do need patrons in heauen in as much as theie are vnworthie to appeare in the sight of God By which saieng beside that theie bereaue Christ our Mediator of his honor theie make themselues guiltie of threefolde impietie For first while theie make the dead intercessors for the liuing theie doe runne beyond the limits of Gods worde and foole hardilie are carried into damnable darkenes and vpon the steepe mountaines of Hel. From whence to returne backe and to aspire aloft that is à labour and à sore paine But what à prophanenes this is the godlie alone do marke who know that darknes is there where the torch of Gods word is not born-afore who know that al is abhominable which God hath not decreed and who consider that al which dust and ashes doth inuent in religion without the direction of Gods worde doth proceede from Satan Secondlie when theie teach howe we must depend vpon the merites of saintes theie depart from the true foundation of saluation and seeke another foundation to builde their saluation vppon without the worde of God For seeing that mortal man by his owne merite can not attaine saluation it is impossible that the merites of Saintes should bring saluation vnto others which merites for al that the Pope faineth to be the treasure of the Church which he dispenseth not gratis but according to their disbursing who acknowledge the Pope to be the treasurer of the Church Thirdlie in forging such fained patrons to themselues theie are drowned the more deepelie in darkenes For theie departe from the first commandement and with cursed impudencie cal vpon Saintes driuen therunto by the diuel himselfe who hath brought into the world the inuocation of Saintes and that for these causes First to bereaue Christ of his honor Secondlie to make the saintes infamous Lastlie that in time to come theie maie bee partakers of his eternal paines who in this life doe cal vpon saintes The fourth The Popish masse is laide open for filthie lucre sake For theie not onelie doe sel Masses for the redemption of soules out of purgatorie but also make them common to be bought for the obteining of anie thing In which of sinns manie sinns do meete together of which I wil recite à few that with à perfect hatred we maie abhor y e most filthie lucre of the Masse For first this gaine striueth against the foundation of our saluation which is free mercie For by grace saith Paul are ye saued throgh faith that not of your selues it is the gift of God Not of workes least anie man should boast Secondarilie it abolisheth the Lordes supper For who is so blind but maie see how it is farre from the Supper of Christe to seeke filthie gaine therebie which supper the Lord would haue to be à notable argument of his inward loue toward the Church and à testimonie of the redemption of the Church by his death which free redemption of his beloued spouse he sealeth in his supper Thirdlie this hūting after gain doth vtterlie ouerthrow the Prophecies of the prophets concerning y e benefites of the Mediator of the Newe Testament Ho saith Isaiah euerie one that thirsteth come ye to the waters and ye that haue no siluer come buie and eate come I saie buie wine and milke without siluer and without monie By water wine milke the prophet vnderstandeth the benefites of the Gospel which he pronounceth are freelie bestowed For as our bodies are nourished by bread wine water and milke so our soules are nourished and susteined by the doctrine of the Gospel by the holie Ghost by the sacraments and other such free giftes of Christ. Fourthlie the buieng and selling of the Popishe Masse doth make miserable men drunke with carnal confidence For by paieng monie for this feigned purgation as it were for an effectual medicine theie persuade them-selues that theie driue-awaie al diseases of the soule and that without faith repentance And because by Masses purchased theie trust theie be armed against the diuel and death theie goe-on the more boldlie in wickednes and dailie become the more obstinate Fiftlie this gaine of Masses is the ground of Purgatorie For to make their Masses the more vendible the Priestes did teach howe there was a Purgatorie of soules after death wherein the soules of the dead should be deteined vntil theie were purged sufficientlie from the spots of sinnes committed in this life And therefore Masses were appointed to be solde to them who desired that either them selues or their friendes might be deliuered from the fire of purgatorie wherebie theie fained that the paines of purgatorie were brought-out Henc● the Patrimonie of Peter as theie cal it was exceedinglie encreased And hence it is that the goodes of miserable men are translated from the true heires vnto balde Priestes and Monkes Sixthe this gaine of the Masse and subtiltie of the Romane baude is the strength of the Papacie that is of the Antichristian kingdome And therefore maruel it is not though the Papistes doe so fiercelie contend and fight for their altars For theie feare much that their chimneies would fal downe if their altars were once ouerthrowen The fifte It is abhominable idolatrie to worship à peece of bread in y e place of Christ. For as à litle aboue we haue touched also the Priest after y e mumbling of the historie concerning the institution of Christ doeth firste of al adore the bread himselfe and then lifteth the same vp that the people maie worshippe it For the Papistes be persuaded that by the virtue of the mumbled wordes of the instituted supper the elementes of breade and of wine be transsubstantiated into the verie bodie and bloode of the Lorde which they lay open to be adored but verie erroneouslie For this transsumbstantiation so stiflie defended by Thomas is contrarie to the nature of a sacrament For as in baptisme it is required that the substance of water doe remaine which while it is sprincled according to Christ his institution is à right sacrament and with that water after à secret sort the verie bloode of Christ whereby the inward man is washed from wickednes yea and putteth-on Christ himselfe is present So it is required that in y e supper of the Lord the substance of breade and wine doe remaine which being reached-forth and taken after the institution of Christ are à verie sacrament and with that bread wine after à secret sorte the verie bodie and bloode of the Lorde whereby the inwarde man is nourished fed and refreshed are present So that before the vse whervnto they be ordeined bread and wine are no more à sacrament than is the water of baptisme And therfore it is as great madnes to worshippe the breade and wine as if à

man woulde worship the water either to be sprincled vpon à man to be baptized or sprincled alreadie and reserued for worship sake Nowe whereas the Papistes doe attribute to the reciting of the wordes of the supper virtue to transsubstantiate to speake as they do the elements surelie they haue learned that of the Magicians and witches rather than of Christ. For he alone it is and none other that by his diuine power worketh in the supper by the hands of his ministers reacheth to vs when wee doe communicate his verie bodie and his verie blod after an vnsearchable maner And wheras in reformed Churches the ministers of the Gospel doe pronounce the historie of the institution of the supper with à loude voice in à knowen tongue they doe it not that anie virtue by that reciting shoulde passe-ouer into the elementes but otherwise for à most holie and profitable purpose For they know nothing is more comfortable to the godlie than to heare the historie of the instituted supper which containeth the causes of the institutiō and commendeth to them the greate loue betweene Christ and his Church And therefore as the Papistes by mumbling with themselues the wordes of the supper commit hainous sacriledge by keeping close the doctrine of Gospel the summe whereof is contained in the historie of the institution of the supper So doe I iudge it an intollerable thing sorelie to be punished if anie woulde celebrate the Lord his supper without repeating the historie of the same taken either out of the Euangelistes or out of Paul Here some perchance wil arise saie in the celebration of the supper in the reformed Churches y e bread is cōmonlie adored euen as in y e papacie Herevnto I doe thus answere If anie in our Churches do worship the bread and the cup he sticketh as yet in à papistical error from which he is to be reuoked by the godlie ministers of the Gospel Then I distinguish betwene the worship of the bread and the reuerence towarde the maiestie of Christ present in the supper which reuerence we do testifie by bowing the knee and by outward gestures of the bodie while we are occupied in the celebration of the supper The which reuerence as I iudge it laweful and godlie and commended to vs by the Apostle Paul so I doe thinke the worship of the breade and of the wine is wicked prophane both because we haue no cōmandemēt to doe without which à godlie minde can appoint nothing in religion and also because it is meere presumption as that which is not cōtent with that vse of the sacrament which the Lorde requireth The sixt It is contrarie to the institution and nature of the Lorde his supper that one seueralie by himselfe shoulde haue à banket without moe communicants For thus doeth Paul saie When ye come together into one place this is not to eate the Lordes supper For euerie man when they shoulde eate taketh his owne supper afore Againe as no man can baptise himselfe alone So neither is it lawful for à priest to minister the Lordes supper priuatelie to himselfe alone If then this Lordes supper be not à priuate banket surelie in vaine do those sacrificers vaunt howe with fiue wordes they can pluck-downe the bodie of Christ from heauen vpon their altar For y e bodie blood of Christ is onelie in y t place where the institution of Christ is maintained and the communion according to the institutiō It is needful then that at the least there be one to minister and another to receaue The seauenth By the helpe of this masse the kingdome of Antichrist which was erected by the diuel is augmented established For the storehouse of al vngodlie worshippings whereby the kingdome of Antichrist is vp-holden is the masse Which therefore the more forceablie doeth deceaue because it hath à forme quite contrarie to y e nature therof For it seemeth goodlie whereas nothing is more abhominable The eight The application of the masse for the dead y t they maie be deliuered frō purgatorie is à meere diuelish inuention For no man is forgiuen without he haue faith wherfore they most horriblie deface the glorie of Christ which do faine that that offering doth merite that remission of sinnes for the deade Furthermore al which depart out of this life doe depart either in faith or without faith In in faith they are blessed according to that Blessed are the dead which die in the Lorde And Peter saith The end of faith is the saluation of soules But if they die without faith the sentence of Christ standeth sure He that beleeueth not on the sonne the wrath of God abideth on him So then there is à double waie to wit à waie of saluation which is of the faithful and à waie of death or damnation which is of al such as refuse in this worlde to beleeue on Christ. Where then is purgatorie frō whence the soules by masses be redeemed for monie Notwithstanding albeit the trueth touching the idolatrous masse of Papistes bee not vnknowen to the Church of God yet the Papistes to shew that they haue some ground doe obiect three thinges as buclers for their defence For first they bring-out the deede of Melchizedech Secondlie they oppose à place of Malachie touching the sacrifice to come among the Gentiles with the like Lastlie they doe amplifie the worthines of the people of the new Testamēt But what force they are of let vs brieflie consider The deede of Melchizedech from whence the Papistes do seeke to haue their cause countenanced is thus described Gen. 14. And Melchi-zedek king of Shalem brought-foorth breade and wine and hee was à Priest of the most high God Therefore he blessed him saieng Blessed art thou Abraham of God most high Hence do they most impudentlie inferre that Priestes must offer to God bread and wine for peace offeringes With as good a consequent might one make this argument Philip is in Spaine therefore the sea is sweet For first they doe corruplie reade He offered for He brought-foorth and in place of the particle And they reade For. Wherby they testifie who is their master euē the diuel the corrupter and slanderer of gods worde Secondlie they doe verie naughtilie distinguish the thinges which are to be compounded and mingled the thinges that are to be distinguished For there be two distinct members of the narration in Moses The former is of the king his deed The latter of the priest his deed Melchi-zedek brought-forth bread wine you haue the king and his deed And he was à Priest of the most high God therefore he blessed him Where you haue the priest and his deed Melchi-zedek therefore in bringing forth bread and wine showed himselfe a liberal king whereby he would refresh the wearied host of Abraham And in blessing Abraham he shewed himself a Priest For it was the office of Priestes to blesse the