Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	blood_n	body_n	wine_n	1,436	5	7.7621	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13955	A godly and necessarye admonition of the decrees and canons of the Counsel of Trent, celebrated vnder Pius the fourth, Byshop of Rome, in the yeares of our Lord. M.D.LXII. and. M.D.LXIII. Wrytten for those godlye disposed persons sakes, whych looke for amendement of doctrine and ceremonies to bee made by generall counsels. Lately translated out of Latine.; Pia et necessaria admonitio de decretis et canonibus. English	Flacius Illyricus, Matthias, 1520-1575.; Parker, Matthew, 1504-1575, attributed name.	1564 (1564)	STC 24265; ESTC S118528	89,422	138

whom it was to bee fulfilled So also y ● power of the sacrifice which he wroughte vpon the crosse hath indured in all tymes wherby all the Patriarches thorough fayth obtayned eternal lyfe which thyng the Apostle signifyed by this aduerb yesterday The selfe same power of this sacrifice indureth not only nowe presently but also with all our posterityes and that for euer Likewise y e power of his prayer intercession indureth for euer who sitting at the right hande of the father maketh intercession continually for vs. Whe as therfore y t true vse of y e supper which is an eating not an oblation of y e body bloud of Christ in y e supper extinguisheth not this his perfect absolute perpetual eternal sacrifice for y ● cause al y e godly may iudge y t thys reasō of y e fathers is weak to establsh y e sacrifice of y e masse The thyrde argument Christ is a priest accordyng to the order of Melchisedech Melchisedech offred bread and wine Therfore the Eucharist is a sacrifyce for the quicke and the dead Thou wilt meruayle Christian Reader at y e forme of thys Sillogesmus whiche in no poynt hangeth together but vndoubtedly such are y e reasons of al maintayners of y e papacye otherwise thys argument will be no defence vnto them For if it were brought into a forme thys shoulde be the argument Melchisedech the priest offred bread and wyne Christ is a priest accordyng to y ● order of Melchisedech Therefore in the Supper he offred bread and wine By this conclusion not only theyr transsubstantiation shall fall but also the sacrifice of the bodye and bloud of Christ shall vtterly be nothyng For Melchisedech offred not the body of Christ but bread but the papistes say Christ offred hys own body and not bread Farther to the maior or fyrst part we answere That Melchisedech neuer offred vnto God the Father bread and wine which thyng they can neuer proue by the text but offred them vnto Abraham and hys companions whom as they returned weary frō the victory he refreshed which thing this Hebrew word Hotsia declareth which signifyeth not to offer but to profer And if Melchisedech were to bee cōpared with Christ in consideration of bread and wine the author of the Epistle vnto the Hebrewes whatsoeuer he was being vndoubtedly a diligente searcher of the holy scriptures would by no meanes haue left it vnspoken of wherof yet he maketh no mention at all But in y e the holy fathers vsed not only thys fygure but also the name of a sacrifice it is not to be doubted y t they vnderstode not on ly the memorye of thys sacrifice but also thought by thys meanes to helpe theyr imbecilitye whiche were accustomed to the sacrifyces eyther of the Iewes or of the Gentiles There withal also they laboured to repel the importunitie of those which cryed y t Christian people contrarye to the manners and custome of all nations and peoples wandred without any outward and publicque sacrifyce Wherfore they opposed agaynst all men as well Iewes as Gentiles the Eucharist wherein not only al the godly and faythfull communicated in the bodye and bloude of Christ but also a publique and solemne memoriall of the sacrifice y ● was done vpon the crosse was celebrated with thankesgeuing that is as the Epistle to y e Hebrewes sayeth by him the sacrifice of prayse was offred vnto God that is the fruite of the lippes that confesse hys name In this place also is diligently to be noted the inconstācye and shorte memory of the Councel of Trent for that here it affyrmeth y e by the sacrifyce of y e Masse is represented a sacrifice propitiatory but afterward it stryketh with a curse those which denye y e the sacrifice of the masse it self is the very sacrifyce propitiatorye for the synnes of the quicke and the dead whereof we will speake in his place But wheras they say that in the sacrifice of y e masse is represented the bloudy sacrifice y e was done once vpon the crosse what other thing do they make of the masse than a Paschal or Easter play From which in this thing only y e masse differeth bycause in a Paschal play the historye of y ● passion of Christ is represented by many persons but in the papisticall masse al things are done by one only sacrificing priest If a man shoulde demaunde of them by whō thys sportfull and histrionicall representation was instituted which consisteth in outward gestures they cā bring forth neither the Apostles nor Christ as it is a litle before shewed out of Platina For these histrionicall gestures of these sacrifycing priests were vtterly vnknowen vnto the Apostles and vnto the primatiue church But wheras the holy fathers of the counsell saye that Christ in hys last supper offred vnto God the father hys body and bloud vnder the formes of bread and wyne that is by the same simplicitye of all the Godly reiected as of y t Counsel it is affyrmed for thereof they can neyther bring out a testimonye of the holy scripture nor yet a testimony of any al●…o wed writer as our men haue in other places aboundauntly declared Of the self same authoritye is y t which they affyrme of the Apostles namely y e Christ by these words Do thys in re membraunce of me ordained the Apostles priests of the new Testament For they fayne that a peculiar kynde of men was ordayned and instituted to celebrate thys sacrifyce namely priestes whiche shoulde daily for the sinnes of the quicke and the dead offer the sacrifyce of y ● masse in a players garment accustomed to be vsed in the Romysh church But there is none so rude in y e holy scriptures which seeth not y e the counsel is to farre out of y e waye in thys thing For forasmuch as sacraments ar added as seales vnto doctryne the administration of them is geuen in charge vnto them vnto whome the ministerye of teaching is committed Wherefore euen as Christ by thys worde Baptyze ye ordayned not a certayne kynde of lyfe of Baptizers so also by these woordes doe thys he ordayned not any certayn order of sacrifycers which thorough out the whole papacye are as apt to teache as is an Asse to play on the harpe And suche is the impudency of an infinite number of sacrifycing priestes that thei are not ashamed to say y ● it pertayneth not to their dutye and office to teach in the Church whiche are ordered only for three thinges in the masse as a certayne one of this kynde of great learned men spake and that by these formal wordes Receaue power to offer sacrifyce vnto God to celebrate masses both for the quicke and dead in the name of the Lord. The fourth argument In y e old Testament y e Paschall Lambe was not only eaten but also offred vp Therefore in the Supper of the Lorde also

should drinke his bloud The Coūsell of Trent presumptuously denyeth y t this precept pertayneth vnto all the faithfull But what an impudency is this It is vndoubtedly greater than the impudencye of the Coūsel of Constāce which when it could not deny but that this precept by y e institutiō of Christ pertayneth vnto all men inuēted other reasons wherby it taught y t by the abrogation of the cup no cōfort is takē away frō the laye men whiche is no lesse vnder the one kynde than vnder both If we should demaund of the Counsell by what precepte the lay men are bounde to eate the bodye of Christ in the supper wil they not answer by y t institution of Christ bicause he cōmaūded Take ye eate ye He therfore which cōmaunded the laymen to eate the same also cōmaunded the lay men to drinke of the cuppe Unlesse peraduenture the whole institution pertayne nothyng at all vnto the lay men and y e al things are geuen them of free gifte yea also the one kinde whiche the sacrificers by no ryght but of mere grace distribute vnto the lay men ●…ut least any man should thinke that these good holy fathers doe sinne of ignorance they themselues confesse both that Christ instituted it vnder both kindes and also that the primatiue church religiously obserued this institutiō But notwithstanding the institution of Christ and practise of the primatiue churche it semeth good vnto them thus to decree If any man shal say although Christ did so or although y e Apostles dyd so that the lay men are by the precept of god bound vnto the vse of the cup let hym be accursed Thou seest Christian Reader the steppes of Antichrist who extolleth himselfe aboue God and aboue that which is called hys worshippyng He that seeth not these thynges is more than blinde Farther that which is here sayd of the necessitye of saluation let the Counsell knowe that here is not disputed of singulare cases as they call them whiche may happen thorough the imbecillitye of men or by any other chaunce vnlooked for For it is most certayne that euen as in the primatyue church many were sodenly drawen to martyrdome before they were baptised whose saluation was nothyng letted although they were not baptised with water So also we can not denye eternall saluation vnto the faythfull which of nature abhorre from wyne or by some other chaunce are taken away w tout the vse of y e Supper But of these cases we doe not nowe reason but of the common and lawfull vse of the Supper of the Lord in a peaceable and quiet churche whether it be necessarye by the cōmaundement of God to receaue both kindes or no. Here we expressedly affyrme y t al the faithful of Christ are charged and bound to the vse of either part of the Sacrament the contemners of y t Sacraments at also depriued as Augustine speaketh of y e grace of y t Sacraments For it is an expresse and manyfest commaundement of Christ DRINKE YE he addeth AL namely they whiche eate the same also must drinke This perspicuity the coūsell can by no meanes make darke howsoeuer they turne themselues into all manner of formes like Proteus In the second Chapiter they say that the Church hath power the substaunce of the Sacraments being saued to ordaine alter such thinges as it iudgeth most expediente for the variety of things times and places and therefore also hath it power to abrogate the cup. Here I can not tell whether the ignoraunce of the coūcell be greater or the impudencye For what ignorance is this that the substance of the Eucharist being saued the vse of the cup may be abrogated And is not wyne required vnto the substance of the Sacramente of the Supper whiche wine was of Christ ordayned to thys moste holy mysterie The cup being abrogated y e institution of Christ is not saued but torne changed maimed For wine is no lesse of the substance of thys Sacrament than bread Neyther can they winde themselues hereout by thys their Sophistication that Christe is whole contayned vnder one kynde For although Christ be not deuided yet is the institution to be kept which being chaunged torne there is made no distribution neither of the body nor yet of the bloud of Christ. But the Canon is farre more horrible than thys doctrine If any man shal saye that the holy Church was not by iust causes and reasons led that the Laye men shoulde communicate vnder the forme of bread onlye or that it hath therin erred Let him be accursed But it shall be good in this place to recyte the reasons by whiche the Counsell of Constance thought good that the vse of the cup shoulde be abrogated which reasons are so ridiculous and foolyshe that it is wonderfull that in so greate an assembly of Doctors there was none which for the defence of the authority of the church and of the counsel confuted them not And I wil not recite them in myne own wordes but in the wordes of Gerson Chauncelour of Paris who was a man of no smal authority in the Counsel of Constance It is not to be doubted sayth he but y e amongst other the Diuines of the high vniuersitye of Paris are in a readinesse which in great nūber are Presidents in this counsel there are sayth he also of other noble Uniuersities excellent Diuines both in great number and of great worthinesse Wherefore many of them which were gathered together vpon thys matter saye that the custome of not communicating the Laitye vnder both kindes chiefly after that the faythfull haue bene so multiplyed was lawfully and reasonably brought in into the Church And that for the auoyding of manifolde daungers irreuerence and offence about the receauyng of such a blessed Sacrament The fyrst daunger is in spillyng The second in carying it from place to place The thyrd for the filthinesse of y e vessels which ought to be sacred and not cōmonly to be hādled and touched of the Laye men And muche lesse ought y e wine consecrated to be sold at the Uinteners as it is accustomed with such men The fourth by reason of y t long beards of the Lay men The fyfth in preseruing it for the sicke bycause it may being long in the vessell be turned to Uineger so the bloud of Christ shoulde cease to be there neyther should it be receaued nor consecrated a new without a masse And if it might be possible that pure Uineger should be geuen in steade of the bloud of Christ yet there is an other danger bycause in the sommer wormes flyes would engender howe close so euer the vessell were shut sometimes also it would putrifie be made as it were abhominable to drike this is a reasō of very great efficacy And by an other reason also whē many other haue dronke before And it is demaunded in what vessell so much wyne should be cōsecrated as should serue

Cup maye be graunted vnto the Laymen whiche conditions are not onely vniust but also vtterly vngodly and to be detested Firste That they whiche wyll communicate vnder both kyndes are compelled to bynde them selues vnto all Papisticall Idolatrye as well in thys parte as in all other partes of doctrine and religiously to admitte and obserue the decrees both those that are alredy published and also those that shallbe published by the Counsell of Trent But who can number vp all the Idolatryes Magicall inchauntementes superstitions and traditions repugnant vnto the worde of GOD whiche haue nowe many yeares bene vsed in the Papacy with all whiche the myndes of the Godly shoulde be wrapped Farther howe greate a daunger is ioyned vnto thys for a man to subdue hym selfe not onely to the vngodly decrees of this Counsell whiche are alredy published abrode but also vnto them whiche shalbe hereafter publyshed abrode ▪ What if the Counsell shoulde decree that GOD is not God Shoulde it therefore be beleued and obserued But some Papiste wyll saye we nede not to feare any suche thyng or to looke for any of these thinges from so sacred a Counsell whiche is gouerned by the holy Ghost But I thynke I haue declared more bryghtlye than the noone daye by the decrees of this Counsell that the fathers assembled together at Trent with their Romishe Bishop go aboute nothyng els than the oppression of sound doctrine and the renewyng of Idolatrye and all kynde of superstitions What true godlyman therefore can receaue thys condition The second condition is playnely repugnant vnto the requeste that was made namely that they whiche wil communicate vnder both kyndes shoulde beleue and professe that the communion vnder one kynde onely is godly they whiche beleue this wyll neuer desire the communion vnder both kyndes but rather thys is the onely cause why they shoulde eschewe the communion vnder one kynde onely bycause it is repugnant vnto the doctrine and institution of Christe and shoulde iudge the custome and lawe brought in contrary to the institution of Christe a pernicious and detestable error In prescrybyng thys condition what other thyng doth the Counsell than dally and mocke with the whole Christen worlde when as they knowe that none of the godly will euer vppon these conditions communicate vnder both kyndes The thyrde condition is that they whiche will communicate vnder both kyndes muste acknowledge the Byshoppe of Rome for Christe his Uicare and muste as faythfull chyldren geue vnto hym all reuerence And what thyng elles were thys than to denye Christe For in the wrytynges of the Apostle it is manifestly shewed that the Byshoppe of Rome is the Antichrist whiche shall syt in the Temple of God and peruert all the worshyppyng of God And what punishement is to be looked for of suche as denye ▪ the truth of the Gospell Christe teacheth He whiche wyll denye me before men I also wyll denye hym before my heauenly father Let them alone sayeth he in an other place for they are blynde and leaders of the blynde The same yoke is layde vpon the faythfull in the iiii condition For for so muche as the Archebyshoppes Byshops Prelates and Priestes are all addicted and by an othe bounde vnto the Byshoppe of Rome they will not suffer any thyng to be brought in that is repugnant vnto the Pontificall impiety In the fifth condition they whiche wyll communicate vnder both kyndes are bounde vnto auricular Confession whiche was the vngodly and miserable slaughter house of afflicted cōsciences whereby the adherents of the Byshoppe of Rome may easely searche out the thoughts of all men and defend theyr tyranny But for so much as thys is a meere humane tradition neyther commaunded of Christe nor yet deliuered of the Apostles as it is in an other place aboundantly shewed this condition wyll no lesse feare awaye the faythfull that are euery where dispersed in the Papacy from the Communion vnder both kyndes than the former foure The laste condition pertayneth vnto the Sacrificers that in the administration of the bloude there shoulde be committed no sacrilege or prophanation And thys in a manner was the principall reason why in the Counsell of Constance the vse of the Cup was abrogated but the reasons are so ridiculous that I am ashamed to rehearse them The holy fathers forsoth were afrayed lest peraduenture the bloude of Christe shoulde be spilte vppon the earth or lest it shoulde cleaue vnto the beardes of men or kerchtefes of women or els shoulde be turned into Uineger The cause of thys feare is the ignoraunce of the mystery sprong of the fayned inuention of transsubstantiation For the bloude of Christe whiche is distributed in the Supper can not be spylte as they thynke when as without vse it is not a Sacrament And Christe accordynge to hys wysedome could haue fore seene all these daungers of whiche the Churche ought to haue bene admonished But Christe hauyng no respect at all vnto these thynges wylled that not onely Byshops and Pastors but also their hearers shoulde drynke hys bloude out of the Cup whiche thyng not onely the holy Scriptures do teache but also the custome of the primatiu●… Churche confirmeth These are the conditions vpon whiche the Counsell of ●…rent iudgeth that certayne nations maye be dispensed withall in the vse of the Cup. Whiche conditions are suche that none that is good and godly can receaue them without denyall of our Lord Iesus Christ. And although all the good and godly ought worthily to be grieued at so greate an iniquitie of the Counsell yet ought Kynges and Princes moste of al diligently to looke vnto it whiche are as Gods made rulers ouer the people of GOD to defende the true worshyppynge of GOD of whiche they ought no lesse to be kepers than of the seconde Table For all Christendome seeth nowe that the Byshoppe of Rome together with the Counsell of Trent do but mocke and dally with Kynges and Princes whiche graunte a thyng so manifest and so humbly desyred by the Orators of Kynges and Princes vpon such conditions whiche they knowe to be moste wicked and vngodly For what is in the Gospell more bryght and more manifest than that Christe instituted hys Supper vnder both kyndes and that the Churche of the Corinthians communicated vnder both kyndes And if the Counsell woulde haue done wysely it had bene more meete for their authoritie and person simply and vtterly to denye the Communion required than to dispense with it vpon suche conditions whiche they them selues ues vnderstande to bee repugnaunte vnto the thynge required Let al the true Godly also and faythfull which are euery where dispersed through out the world consider howe litle regarde yea rather none at all is had to theyr saluation if the vse of the cup be graunted vnto thē vpon these conditions whereby they are compelled to approue and confyrme all papisticall impietye But rather it is muche better for euer to abstayne not onely from the