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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	body_n	member_n	mystical_a	10,421	5	11.0632	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04484	An apologie of priuate masse spred abroade in writing without name of the authour: as it seemeth, against the offer and protestacion made in certayne sermons by the reuerent father Bisshop of Salsburie: with an answer to the same Apologie, set foorth for the maintenance and defence of the trueth. Perused and allowed, by the reuerent father in God Edmonde Bisshop of London, accordynge to the order appoincted in the Que'enes maiestes iniunctions.	Cooper, Thomas, 1517?-1594.	1562 (1562)	STC 14615; ESTC S103938	96,225	290

the sacrament the whiche are nothinge els but very accidentes the alteracion wherof doo lie in the discrecion of spirituall gouernours without damage or hurte doone to the substance of the sacrament or the vse there of and are to be compted amongest suche thinges as saincte Paule speaketh of when he wrote Cetera cum venero disponam I wil set the other thynges in order when I come But the greate matter you harpe on to haue companie together in one place to receiue at any time with the priest is because that in the vse of this sacramēt ther ought to be a cōmuniō 7. Cay And I pray you is not there a cōmunion among all christians in praier A. For in our praier we say our father not my father which arte in heauen thy wil be doon in earth as it is in heauen not in mée as it is in heauē geue vs this day our daily bread wée say not geue mée this day my daily bread forgeue vs our trespasses wée say not forgeue mée my trespasses c. Whereby wée know that wée communicate in praier with all christendome beyng members of one misticall bodie of Christe And will you inhibite mée to say my Pater noster when I am alone in my chaumber voyde of companie to say with mée or will you shutte vp al christendome in some narow roome that thei may be togethers at one time to say the Lordes praier Or will you graunte that there may be a Communion in praier amongest all christians without any respecte to haue them together at one time in any one place and that there can be no communion in the vse of the Sacrament vnlesse all the communicantes be together in one place and at one time Haue you any scripture to leade you to say that the communion in the vse of the sacrament must of necessitée haue all the communicantes in one place at one time closse vp more then the cōmunion in praier One of the articles of the Créede is B. Credo sanctorum communionem I beléeue the communion of sainctes I beléeue wée haue communion in Baptisme in penance in confirmacion in extreme vnction in praier in fastyng in almes déedes And must all they that practise any of these be driuen to doo it at one place in one season or els to haue no parte of such a communion as there is comprised in these holy sacramentes Is this your doctrine Wher haue you these in scripture There is an olde doctour called Dionisius that teacheth vs why it is called a communion Not because it requireth vnitie and idemptitée of time and place in the communicantes but because al christians therby beyng liuely members of one body first are brought to an vnitée with Christe their head and then euery member with the misticall body and then euerie member with other So that in the workynge of this meruelous vnitée number time and place are no principall dooers but foreners and very strangers in déede And the place of Saincte Paule meaneth no lesse in the first to the Corinthes Quoniā vnus panis vnū corpus musti sumus omnes quidē de vno pane de vno casice participamus wherby wée here the christians are pertakers of one lofe and yet there is no one particular place able to receiue thē nor yet no one particular lofe able to serue thē Surely as touchinge your fancie to haue of necessitie the communicantes closed vp in one place there to be serued at one especial time C. or els to be no partakers of the communion it wil fal in processe of reasoning to so many follies that we must know how large the place muste be and how longe you wil appoinct the time apperteining to one communion And as for the place when the multitude of the communicantes are verie greate whether may be a communion betwixt him that receiueth at the Aulter in our Lady chapell in Paules and him that receiueth in the lowest place of the west ende of Paules church It there may why are they not partakers of one communion that receiue in twoo diuers churches in London not so farre distante the one from the other as our Ladie chappel is from the west ende of Paules And if they can not let vs knowe why and haue some scripture for proufe therof If they may why may not the communicantes be partakers of one communion in thrée churches and why not be partakers of one cōmunion in foure or fiue churches no further distant If not limit you then the furthest distance that a communion may be had in and bringe in scriptures doctours or any counsels to proue the limitacion and wée wil crie creake And in like maner wée may reason for the appoinctmente of time Appoincte you the longest time that a communion may be had and shew some good euidence for your limitacion And likewise we wil crie creake You driue men to these trifels that the worlde may know you hange in nifels Erasmus Roterodamus in his epistle that he wrote against false gospellers 8. Cap. reporteth how they were wonte in the olde time in the primatiue churche A. to deliuer euery one the sacrament in their handes to beare home with them and receiue it when their deuocion serued Obim saieth he corpus domini dabatur in manu vt domi cum vellent sumerent qui accepissent The Lordes body in olde time was deliuered into folkes handꝭ to the entente that they who hadde taken it might receiue it when they woulde When diuers people tooke the Lordes body in their handes to receiue it at home in their seuerall houses when their deuocion serued them to receiue it are any yet so vnwise to thinke that they that so receiued it were either in one place cōsidering their houses wer● seuerall or at any one time consideringe the varietie of their deuocions willes purposes and trade of life Do you not se in these few wordes that the partakers of any one communion were not-wonte to be clogged to receiue it in any place or at any one especiall time Do not you manifestly heare a reseruacion of the sacramente confessed here And where as it was deliuered in their handes as wine is not vnderstande you not thereby a communion vnder one kinde But you will say it was but Erasmus reporte But I say he reported it as he founde in auncient writers And Erasmus pardie was wont to be a great man amongest you and do you so litle estéeme him now You haue ouerrun him I graunte as you haue doone Luther that was once your God B. Erasmus is not the first father of this reporte But Tertulian him selfe whiche florisshed not long after the Apostles time in his seconde ●ooke that he wrote to his wyfe reporteth no lesse How that the christian wife kepte it close from hir husbande beyng a Panime that she receiued euerie mornynge secretly before meate And if it so happed that he espied

in the sacrament bee they neuer so farre a sunder and yet can not any one alone minister it in one church withoute company to celebrate with him because Christes institution was otherwise Wil ye say here that company to eate vp the pascal lambe was not of the substance of the sacramente but an ornament to commend it or set it forth and might be altered by spirytual gouernours Although the Iewes weare very bolde in altering many ceremonies yet wée reade not that euer they durst aulter this chiefe sacrament as you take vpon you to alter change and take away by your spirituall gouernours all the partes of the Lordes Supper as I wyl declare to you in order by the doctrine of this your defense of pryuate masse The sacrament as it is in vse hath two partes the mattier and the forme the mattier is bread and the body wine and the bloud of Christ The forme of ministration is that the minister should take the mattier and with the wordes of the gospel geue it to them present as Christ dyd This forme say you may be altered by your spiritual gouernours For sometime the prieste may receiue alone with out the people sometime the people without the priest somtime both together So that no certaine forme of ministration is nedefull as you say in this sacrament to be kepte The mattier also ye signifie may bee altered at your pleasure For to receiue the sacrament of the bloud is not of the substance of Christes institution For if it weare the churche could not alter it as you doo commonly in ministringe to the people and as you coniecture by Tertus and Ciprian that they dyd in the prymatiue church Likewyse the sacrament of the body is not so muche of the substance but that vpon considerations the church may commonly omitte it and minister the wine only For so you séeme togather by the history of the chylde in Ciprian to whiche the prieste gaue only wine as you say So that the sacrament of the lordes supper by your doctrine either hath no parte that is of the substance of it but consisteth only of mutable accidences or els your churche is of such power that it may cleane alter and take away Christes institution For if you haue considerations for which ye may commonly leaue out the wine and vse bread only and other considerations for which ye may omit breade and vse wine only when bothe those considerations come together then may you take away bothe breade and wine and defraude the people of the whole sacrament or in stede of that may point them another What is this but with exceding arrogancie to make your spiritual gouernours omnipotent in alteringe and transposinge the sacramentes by Christ ordeyned Howe much more comely weare it for you reuoking your errour to say with Ciprian If we wil walke in the sight of Christe in the order of his sacramentes we must not swarue or departe from his preceptes and instructions geuinge thankes for that hee instructinge vs what we ought to doe hereafter doth pardon vs for that offence which by simplicitie we haue before committed Where you indeuour to proue 7. Cap. that there may be communion in the sacrament although it be receiued alone in th one part you make your comparison as you haue done before betwene thinges of nature very dyuers that is betwene praier and the lordes supper In the tother where ye confirme generall communion betweene all sainctes you proue that no man denieth There man be communion in the benefite of prayer say you though one doe pray alone A. therfore in the Lordes supper also Who séeth not that prayer and the Lords supper in the vse of them be nothinge like That praier is a common action which done of one alone maye stretch to the benefite and commoditée of many we haue aucthority in the scripture and example in Christe him selfe but that the Lordes supper is suche a commō action we neither haue authoritie nor example in gods worde By as good a reason wée may proue that a man may baptise him selfe withoute a minister because one may pray alone without one to guyde him in the forme of his prayer Or that ones baptisme may profite another that is not baptised as a mans prayer may profite him that prayeth not But you must consider that there is greate difference betwene the nature of sacrament and other common good workes The sacraments haue an external forme by christ apointed in the administratiō of them which wée may not alter In other good workes and godly exercises it is not so And yet you recken them vp together as though they weare in all poyntes like As praier baptisme penance confirmation fastinge almes déedes c. Another mans pra●●r or almes d●●de may profite you I graunt and procure gods grace for you May an other mans baptisme therfore receiue you into the church or an other mans penance satisfy for your sinnes I thinke you wyl scant affirme it although ye be ready to affirme straunge thinges No more therfore can your receiuinge profite another that receiueth not Christe taught vs and his holy worde commaundeth vs to pray on for another But he neuer saide receiue the communion or bée baptised one for another To confirme your purpose you bringe an article of our crede B. that is I ●eseue the communion of saincted By this you proue that there is a communion of all good thinges betwene them that are in place and time farre distante whiche wée deny not But to vnderstande how lytle this communion of saintes doeth serue your purpose of sole receiuing it behoueth to consider what communion is It is called of the Grekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may be defined to be a societie of a company or multitude whiche by certaine lawes and couenantes are all partakers of one thinge As amonge Marchantes that vpon certaine condicions occupy iointly and are partakers of like gaine and damage So all Christian men haue a certaine societie or coniunction whiche consisteth in this that they are all partakers of one saluation and all members of one mistical body the head wherof is christ Iesu The lawes couenantes wherby wée be all thus knit and ioigned together are the word of God the sacramentꝭ vsed according to Christes institucion Therefore all churches of the worlde haue the same worde of God and the same sacramentes by them through faith are graffed into one and the same body of Christe thoughe they be thousandes of miles a sunder By the word of God our faith is instructed By baptisme wée be receiued first into the societie of christian communion and made members of the misticall body By the Lordes supper wée haue from time to time heauenly foode ministred vnto vs and as it were liuely spirite from the head of this body Iesu Christe He therfore that is baptised in India hath the same baptisme that wee haue and beyng graffed into the same

shall sit in them Mountaines woddes marrice● prison● denne● are more safe for me For in those the Prophetes either vosuntarely abydinge or cast thether by violence did prophesie by the spirite of god How could a man more plainely declare that the true churche both then was and after shuld be vexed and persecuted by those that in sight and power of external gouernment were taken for the church At is notable also that Augustine hath Deciuit dei lib. 20. speaking of Antichriste Rectius putant etiam latine dici sicut in graeco est non in templo sed in tēplum dei sedeat ●●nq ipse sit templum dei quod est ecclesia Some thinke it were better spoken in Latine as it is in the Gre●e as to say that A●●ithriste sho●th sit not in th● temple of God but as the temple of God a● thoughe himselfe were the temple of God ▪ which is the churche What Bernarde dyd thinke of the churche in his time aboue 400. yeares agoe it appereth in viuers places There is no sounde parte now faith he in the clergie it remaineth therfore that the man of sinne be reuealed And in an other place All my friendes vt now become my foes all my mainteinere ●●e now become aduetsari●● ▪ The 〈◊〉 of Christe ●o seruice so Antichrist If I should ●●eite out of authour● and Histories al such testimonies as serueth to this purpose I shoulde be a greate deale longer then this place requireth I will therfore at this time omitte them Seting therfore it doeth euidently appere that in the latter time they shall beare the name of the churche whiche in déede be not the right churche wée must booke diligently that wée gene not ouer to euery power that wil claime the name of the churche but consider whither the true marke of the holy churche be amonge them What is the true marke of Christes churche Christe the true pastour noting whiche were his shéepe faseth 〈◊〉 sheepe will here my voyce And as by his worde and voyce he calleth them into his folde so by his sacramentes there he marketh them The right churche therfore as the folde of Christe hath the true worde of God and vse of his sacramentes accordyng to the same for the due markes therof So much then as the worde of God and vse of the sacramentes be corrupted amonge ady people or congregacion so farre shall that company be from the shate of the true and perfit churche of Christe Therfore it is easie to iudge what is to be thought of them that leaue the worde of God and worship him well nere altogether with their owne deuised phātasies That the scripture which is the voyce and worde of God is the true triall of the church wée haue good authoritie in the auncient fathers S. Augustine contra Petilianū cap. 2. The controuersie is betweene ve● the Donatiste● saith he where the churche is Therefore what shall wee dot shall wee seeke if in our owne wordes or in the wordes of out forde Iesus Christe the head therof thinke wee ought rather to seeke it in his wordes that is trueth and best knoweth hie body Therfore they be not to be compted the churche that with their owne wordes will san they he the churche but they whose doctrine ●●●réeth with the worde of Christe that is head of the churche In like maner hath Chrisostome in Mat. cap. 14. wherfore saith he in this th●● off chaif●ou● men ought to resorte to the se●●●● ture● ●ecause in this time since theresie is come into the churches there can be no other proufe of true christianitie nor any other refuge for christian men desyryng to know the tune faith but onely the holy for ipture● for before it was she wed by many meanes which was the churche of Christe which was gentilitie But now to them that will knowe whiche is the right churche of Christe there is no meanes but only by the scriptures S. Augustine hath the like in many wordes in the. 16. cap. contra epistolam Periliani whiche I let passe here for breuiries sake The place beginneth in this wise Vtrum Donatistae ecclesiam teneant non nisi diuinatu scripturarum canonicis libris ostendant Quianee nos ppterea dicimus nobis credere oportere quod in ecclesia Christ sumus c. Wherfore a Christian conscience that in this daungerous time wyll walke safely must take the word of god to be his only state must ●ake the holy scripture to be as well the rule whereby his shall measure the true paterne of the church as the very touchstone wherby he must trie al the doctrine of the same For god in time paste spoke by his prophetes many and sundry waies but last of all by his dere sonne Whose doctrine how perfite it was the woman of Samaria witnesseth sayinge When Messias commeth he shall tel●● all thinges And the same Messias hym selfe saieth I haue made knowen to you all that I haue heard of my father And therefore sendinge his Apostles hee saith Teach them to obserue all that I haue commaunded As if he had sayd ye shall declare vnto the gentils not whatsoeuer shal seeme good to your selfe but those thinges that I haue commaunded you Those thinges therfore are to be hard those thinges we must stay vppon In those we must séeke our saluation and life What soeuer is not agreinge with them must be cast of and compted of no forse So saieth Origine Wee must nedes cal the holy scriptures to witnes In Hierem Hom. 1. For our senses and declaracions withoute those witnesses haue no credite So saith Hierom. That hath not aucthoritie in the scripture in euen as lighily contenmed as it is spoken And againe in psal 86. Consider what hee saith Which were in it not which be in it So that except the Apostles whatsoeuer should be spoken afterwarde let it bee cutte of let it not haue authoritie Therfore be one neuer so holy after the Apostlee bee hee neuer so eloquent he hath not authority Because the lord wyll make his declaracion in the writinge of people and princes that were in it In that place Hierome at large declareth that the doctrine of god must bee proued by such wrytinges as were in the churche vntil the Apostles time and those that after folowed to bee of no sufficient authority were they neuer so holy Let vs stay therefore vpon the canonical scriptures and holy worde of god For saith S. Cyprian Hereof arise schismes because we sel●e not to the head nor haue recourse to the springe nor kepe the commaundementes of the heauenly maister Let he aske Peter saith Ambrose let vs aske Paule if we wyl finde out the trueth And Christ him selfe biddeth vs searche the scriptures and not presume of our owne spirite vppon vnwritten verities beside the worde of god What credite is to bee geuen to those that so speake Chrisostome teacheth vs. As Christ saith he when hee vnderstode that they sayde