Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	jesus_n	12,126	5	6.1739	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20601	M. Antonius de Dominis Archbishop of Spalato, declares the cause of his returne, out of England. Translated out of the Latin copy, printed at Rome this prese[n]t yeare; Marcus Antonius de Dominis archiepisc. Spalaten. sui reditus ex Anglia consilium exponit. English	De Dominis, Marco Antonio, 1560-1624.; Coffin, Edward, 1571-1626.	1623 (1623)	STC 7000; ESTC S120942	32,270	106

Church not to bind vnder mortall sinne the vnity of the Church not to be taken from one visible head the Pope to be the capitall eenemy of the whole Church the Masse to be no true sacrifice the ceremonies of the Masse to be light Comical gestures no transsubstantiation to be made auricular confession with absolution to be no true Sacrament that there is no purgatory satisfaction for release of the punishment after that the fault is forgiuen not to be necessary no Indulgences to be but of such penaltyes only as are imposed the Saintes not to be inuocated the worship of Relikes and Images not to be lawfull that there is no merit of good workes to euerlasting life These and the the like errours and manifest heresies not so much myne and new as of the auncient and modern heretickes and their bablings and doating dreames condemned alwayes by the Catholike Church in many holy generall Councells are miserable rockes vnto which such as approach make lamentable shipwracke of their faith and euerlastinge saluation and therefore I fly from them as far as I am able and least that I should haue beene cast away vppon them in England I was of necessity to depart from thence and rerurne to the true Church the port and harbour of Catholickes and forsake detest anathematize or accurse all the foresayd errors and whatsoeuer others if there be any other in those bookes which agree not with the faith expressed in the sacred Councells especially in the late Councell of Trent on the other side I imbrace and auer the contrary truthes to wit the chiefe Bishop of Rome by Christs iustitution to be his Vicar on earth to be the visible head of the militant Church which alwayes hath beene visible with full power receaued from God to gouerne and order the same the same Bishopp of Rome to haue power ouer temporall thinges in ordine ad spiritualia the implicite fayth to be profitable and sometymes necescessary as when one without his fault hath no expresse faith or beliefe of some articles the excommunications of the law or deliuered ipso facto to be of force and to be feared as induced by exceeding great reason and lawfull power the Popes to be able to excommunicate all faithfull people of what place or countrey soeuer in case they deserue to be so censured the commaundements of the Church bynd all vnder mortall sinne to obserue them the vnity of the Church chiefly to depend vpon the one visible head thereof the B. of Rome to be the true lawfull towards the sheepe of Christ as it behoueth the profitable Pastor of the whole Church the only eternall saluation of which I desire he may alwayes thirst and seeke with all care in in the Masse to be offered vp vnto God a true proper and propitiatory sacrifice the ceremonies of the Masse ordained by the Fathers and Pastors of the Church by the inspiration of the holy Ghost to be holy mystical profitable and by all meanes to be retayned transubstantiation to be made in the Sacrament of the Aultar that is the conuersion of turning of the whole substance of bread into the body of the whole substance of wine into the bloud of our Lord Iesus Christ by Sacramentall absolution wherby the priest absolues the penitent to be exercised a true and proper power of binding and losing sins which our Lord gaue to the ministers of his Sacraments in the Church to be purgatory in that manner as the holy Roman Apostolicke Church teacheth it to be graunted satisfaction to be much avayleable for the releasement of the punishment after that the sinne is forgiuen the vse of pardons in the Catholike Church to whome Christ hath giuē power to bestow them to be most ancient most soueraygne and approued by the authority of holy Councels the Saints not only without all errour of the faithfull to be inuocated but further that it is good profitable to haue recourse to their prayers and help the worship of Reliques and images to be good lawfull and profitable which cannot be abrogated without the spot of heresy the merit of eternall life to depend of our good workes The later General Councels which are of supreame authority in the Church my stomak being ouer charged with ill humours I did often despise especially the Councells of Florence Trent many times also that of Constance and through my procuring a certayn history came forth in print of the Councell of Trent of the truth of which history I had no certainty yea it is worthily suspected of imposture in these thinges also I confesse that I erred very much for I affirme all the most wholsome decrees of these Councells with full fayth to be imbraced by all the Catholikes 6. In a certayn sermon of mine had in Italian at London the first sonday in Aduent and printed I set down these errours which being after repeated agayne in the booke of the Rocks now I haue worthily detested In that sermon I framed a certayn night of papall errours in the Roman Church wheras indeed in the Roman Church alone and others conioyned therewith there is true light the true and only most shining day out of which in England especially is continuall most darke night In the Church of Rome the light of truth the true and sincere vnderstanding of the holy scriptures driues far away from it al the darkenes of errours with which darknes miserable Englād being ouercast groapeth like a blind man at noone day I sayd in the same sermon and reiterated agayne in the booke of the Rocks that S. Peter was neuer at Rome but this as a soule and ignorant lye I freely confesse is to be condemned I made all the Apostles in planting and gouerning the Church to be equall whereas notwithstanding the supremacy of S. Peter ouer them is cleare by the very gospells and Apostolicall traditions I affirmed the Bishops to succeed the Apostles with equall power and to be Bishops in solidum of the Vniuersall Church whereas yet Bishops are but Pastors of particuler Churchs haue but a particuler charge the generall primacy being reserued to him who in the same succeedeth S. Peter who is the B. of Rome and chiefe Pastor I sayd that holy water graynes crosses hallowed images Papal and Episcopall blessings the stations diuersity of habits cords leather girdles visiting Churches and Altars beades processions and the like to be toyes when as it sufficiently appeareth almost all of these thinges to be auncient and allowed in the Catholicke Church which vse is to be cōtinued yea euen in those things which are more fresh inducements to piety deuotion I affirmed that there were only two Sacraments Baptisme and the Supper whereas yet the Catholike Church lightned by the holy ghost doth plainly teach define that there be seauen true Sacraments all which and what other heresyes soeuer condemned by the Catholike Roman Church I doe also condemne and with firme faith belieue

at the gate of the tabernacle Exod. 33. but they adored not the cloud lykewise in the fyre 2. Paralip 7.3 neyther did they cōmit idolatry whiles they adored God in these corporal signs such therfore as condēne this adoration as of it self purly properly idolatrical haue not in them so much as one drāme of a pure soūd Deuine In vain therfor doe the Protestants cōplaine of this Idolatry that they may defēd their schisme in this very thing first of al they defile themselues with heresy further they remaine true Schismatikes because there was no lawful cause of their separation 22. They obiect vnto vs a most cleere Idolatry or bread-worship in the adoration of the B. Sacrament of the Altar and by this also they seeke to excuse themselues from sinne but they are fowly mistaken for to vs the real corporall presence of the body bloud of our Lord Iesus-Christ in the sacred mysteries of the Eucharist is most certayn and vndoubted we adore the same body of Christ capable of it selfe by reason of the hypostaticall vnion with the Word of supreme honour lying hidden vnder these formes of bread and wine but hereof I cannot much dispute in this place This reall and corporall presence we suppose and this supposall by our fayth is certayn because we take it from the gospell Christ saying when he had bread in his hands Hoc est corpus meum this is my body according to the promise he had made saying Ioan. 6. Panis quem ego dabo caro mea est the bread which I will giue is my body and therefore our aduersaryes cannot suspect that in this adoration we are lyable vnto the errour of idolatry and so neither from this can they pretend any excuse for their schisme but they are truly and properly not only schismatiks but also heretiks and therefore I was to depart from amongst them and no longer to adhere vnto their errours 23. Besides the former they obiect vnto vs a certayn hidden or secret idolatry when after the Exorcismes and blessings we place a spirituall confidence in salt in water in oyle and the like all which they heape together out of a desyre to slaunder vs and that they may seeme by any meanes to excuse their schisme but they know full well that we place no certayn confidence in these things as if we taught these creatures to receaue any certayn and infallible force from our exorcismes and prayers these things we say are Sacramentalls but not Sacraments and hallowed to the end we may stirre vp our deuotion by them all our confidence is placed in God alone who moued by the prayers of the Church euen by these creatures by vertue of the same prayers blessings bestowes his guifts vppon vs the greatest part of those and the like rites the Church hath receaued from Apostolicall tradition and from hād to hād of the most ancient Church which who so followes cannot erre he who contemnes and casts away is himselfe to be cast forth as a rash man and enemy of the Church Tertullian sets down the vse of holy Oyle Tertul. li. de Baptismo and amongst the matters of the Sacraments S. Augustine reckons Oyle Aug. Ep. 119. The hallowing of the water of Baptisme hath been obserued from tyme out of mind for S. Cyprian makes mention of the hallowing of water and oyle and of Vnction also Cyprian li. 1. Epist. vltima The holy Churches I meane the materiall in case by any chaunce they should be defiled were wont to be cleansed by exorcisme and washing of the walls this we haue deliuered by Optatus Mileuitanus Optatus Mileu lib. 2. con Parmenian S. Basill also from tradition deduceth the common ryte of annoyntinge with oyle the party that was baptized Basil lib. de Spiritu sācto cap. 27 all antiquity doth further teach vs the signe of the Crosse to haue beene vsed in euery blessing and consecration Iustinus quaestione 118. Nazianzen Orat. 1. in Iulian. Orat. in funere Patris Chrysostom Hom. 55. in Matthaeum Augustin tract 118. in Ioan. sermo de tempore 181. cap. 3. Areopagita alij There are perhapps some rytes now vsed in the Church not so auncient in which we vse thinges blessed and consecrated but as the primitiue Church taught by the Apostles neuer feared any dāger of secret Idolatry if it vsed cōsecrated oyle and the lyke why should we now feare who attribute no more to these new cōsecrated things thē antiquity attributed vnto the other For these things to fly to Schisme is supreme impiety these rytes are good most of them were instituted by the Apostles others haue had their beginning from the deuotiō of Catholike Churches no way cōtrary to Faith yea most conforme agreeing therunto the variety of rites and ceremonyes was in auncient tyme in Churches and yet none vnder that pretence did depart frō mutuall communion amongest themselues The Auncients sayth Sozomen Sozomen lib. 7. c. 19● did worthily iudge yt a friuolous or foolish matter that they for custome sake should be separated from one another who in the chiefe points of Religion did agree therefore this separation of the Englishmen is friuolous yea rash and wicked by which they haue deuided themselues from the true Catholike Church and haue broken forth without cause into open schisme with whom to communicate in diuine things is to consent to their most vniust and pernicious schisme 24. Touching the new articles of which they make their complaynt and excuse their schisme I wil not now dispute I should be too prolixe if I should now turne aside to these pointes in due place to be handled only here I demād of thē whether they thinke these new articles as they call them to be contrary vnto fayth or not If they were contrary to fayth they should be heresies and they would make the maintayners hereticks and worthily to be detested and separated from the communion of all Catholike Churches But I haue now proued that there is no heresy in the Church of Rome the most soueraygne King of great Britanny very many learned men in that kingdome confessing that the Church of Rome stands entier in the fundamentall faith but I haue shewed before that there is no true Article that it not fundamental and with assured fayth to be beleeued therefore it hath no articles which are contrary to the Catholike fayth and in case they be not cōtrary to the true faith but contayn the same they can yield no occasion of schisme But say they because we reiect and refuse these articles the Church of Rome hath separated cut vs of from that body Truly I lamēt and bewayle these men to haue made a beastly and perfect schisme before any thing was done or defined concerning those which they call new Articles in much as they cānot without exceeding vanity couer their schisme by these new articles for the