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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	bread_n	remain_v	substance_n	8,998	5	9.2009	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04459	An apologie or answere in defence of the Churche of Englande with a briefe and plaine declaration of the true religion professed and vsed in the same.; Apologia Ecclesiae Anglicanae. English	Jewel, John, 1522-1571.; Bacon, Anne Cooke, Lady, 1528?-1610.; Parker, Matthew, 1504-1575.	1564 (1564)	STC 14591; ESTC S101072	92,781	278

oughte to bee restraigned or kepte backe therefrom no not the very babes of Christiās forsomuche as they be borne in sinne and do pertaine vnto the people of God We say that Eucharistia the supper of the lorde is a sacramente that is to wytte an euident token of the body and blood of Christe wherein is set as it were before our eyes the death of Christ and his resurrectiō and what act so euer he did whilest he was in his mortall body to thende we may giue hym thankes for his deathe and for our deliueraunce And y t by the often receauinge of this sacramente wee may daily renewe the remembraunce of that matter to thintent we being fedd with the body and blood of Christ may be brought into the hope of the resurrectiō and of euerlasting life and may moste assuredly beleue that the bodye and blood of Christe dothe in like manner feede our soules as breade and wine doth feede our bodies To this bākett wee thinke the people of God ought to be earnestly bidden that they may all communicate amonge them selues and openly declare and testifie both the godly societie whiche is amonge them and also the hope which they haue in Christ Ihesu For this cause yf there had ben any which would be but a looker on and abstaine from the holy Cōmunion him did the old fathers Byshops of Rome in the primatiue Church before Priuate masse came vp excōmunicate as a wicked persō and as a Pagan Neither was there any Christian at that tyme which dyd communicat alone whyls other looked on For so did Calixtus in times past decree that after the consecration was finished all should communicate excepte they had rather stande without the Churche doores bycause thus saith he did the Apostles apoincte and the same the holye Churche of Rome keepeth still Moreouer when the people commeth to the holy communion the Sacrament ought to be giuen them in both kindes for so both Christe hath commaunded and the apostles in euery place haue ordayned and all the auncient Fathers and Catholique Bysshops haue folowed the same And whoso doth contrary to this he as Gelasius sayth committeth sacriledge And therefore wee saye that oure Aduersaries at this daye who hauinge violentlye thruste out and quite forbidden the holye Communion dooe without the woorde of God without the authoritie of any auncient Councell without any catholique Father without any example of y e primatiue Church yea and without reason also defend and maintaine their priuate Masses and the manglinge of the Sacramentes and do this not onely against the plaine expresse commandement and bidding of Christe but also against al antiquitie do wickedly therin and are very Church robbers We affirme that breade and wine are holy and heauenly mysteries of the bodie bloud of Christ that by them Christ himselfe being y e tru bread of eternal life ●s so presently giuen vnto vs as that by faith we verely receaue his body and his bloud Yet say we not this so as though we thought that the nature of bread and wine is clearly changed and goeth to nothing as many haue dreamed in these later times which yet could neuer agree among themself of this their dreame For y t was not Christes meaning y t the whea●en bread should laye apart his owne nature receaue a certain new diuinitie but y t he might rather chaunge vs to vse Theophilactus woordes might transforme vs into his bodie For what can he said more plainly then y t whiche Ambrose saith Bread wine remain stil the same thei were before yet are changed vnto an other thing or y t which Gelasius saith y e substance of y e bread or y e nature of y e wine ceaseth not so to be or y t which Theodorete saith After the consecratiō the mysticall signes do not cast of their owne propre nature for they remaine stil in their former substaunce forme and kynde Or that whiche Augustine saith That whiche ye see is the bread and Cuppe and so our eyes tell vs but that which your faith requireth to be taught is this The bread is the body of Christ the Cuppe ys his bloud Or y t whiche Origene saith Bread which is sanctified by the word of God as touching y e material substaūce therof goeth into y e belly and is cast out into the priuey Or that which Christ him selfe said not only after y e blessing of the cup but after he had ministred the Comunion I will drinke nomore of this frute of the vyne It is well knowen that the fruit of the vyne ys wine and not bloud And in spaekyng thus we meane not to abase the Lordes supper or to teache that yt is but a could ceremonie onely nothing to be wrought therin as many falsely slaunder vs we the ache For wee 〈◊〉 that Christ doth truely and presently giue his owne selfe in his Sacramentes In baptisme that wee may put him on and in his supper that we may eate him by faith spirit and may haue euerlasting lyfe by his crosse and bloud And we say not this is done slightly and couldely but effectually and truely For although we do not touche the body of Christ with tee●he and mouth yet wee hold him fast and eate him by faith by vnderstanding and by the spirit And this is no vaine faith whiche doth comprehend Christ and that is not receiued with colde deuotion whiche is receiued with vnderstanding with faith with 〈◊〉 For Christ him selfe altogither is so offred giuen vs in these mysteries that we may certainly know we be flesh of his fleshe and bone of his bones and that Christ continueth in vs and wee in 〈◊〉 And therefore in celebrating these mysteries y e people are to good purpose exhorted before they come to receaue the holy communion to lift vp their hearts to direct their mindes to heauen ward bicause he is there by whom we must be full fedde and liue Cyrill saith when we come to receaue these mysteries al grosse ymaginations must quite be bannished ▪ The councell of Nice as is alleadged by some in greeke plainly forbiddeth vs to be basely affectioned or bent toward the bread and wine which are set before vs. And as Chrysostome very aptly wryteth We say that the body of Christe is the dead carcas and we our selues must be the Egles ▪ meaning thereby that we must flie hye if wee will come vnto the body of Christe For this table as Chrysostome saith is a table of Egles and not of Ieyes Cyprian also This bread saith he is the foode of the soule and not the meate of the belly And Augustine How shall I holde him saith he which is absent how shall I reache my hand vp to heauen to laye holde vpon him that sitteth there He aunswereth Reache thyther thy faythe and then thou hast layde holde on

loke for none other and forasmuche as it was to be offered but once wee commaund it not to be renewed againe And bicause it was full perfite in all points and partes wee doe not ordaine in place thereof anye continuall succession of offeringes Besides though wee saye we haue no meede at all by oure owne woorkes and deedes but apoint all the meane of oure saluation to be in Christe alone yet say we not that for this cause men ought to liue looslie and dissolutely nor that it is ynough for a Christian to be Baptized onely and to belieue as though there were nothing els required at his hande for true faith is liuely and can in no wise be idell Thus therefore ●ea●he wee the people that God hath called vs not to folowe ry●t and wantonnes but as Paul saithe vnto good woorkes to walke in them That God hath plucked vs oute from the power of darkenes to serue the liuinge God to cutte away all the remnauntes of sinne and to worke oure saluation in feare and tremblinge that it may apere how that y e Spirit of sāctification is in oure bodies and that Christ himselfe doth dwell in our heartes To conclude we beleue that this our selfe same flesh wherin we liue although it dye and come to dust yet at the last day it shall retourne againe to lyfe by the meanes of Christes spirite which dweleth in vs and that then verely whatsoeuer we suffer heere in the meane whyle for his sake Christ wil wipe from of our eies all teares lamentation that we through him shall enioy euerlasting life and shall for euer be with him in glory So be it Beholde these are the horrible heresies for the which a good parte of the world is at this day condemned by the Byshop of Rome and yet were neuer hearde to pleade their cause He should haue commenced his sute rather against Christe against the Apostles and against the holy fathers For these thinges did not only procede from them but were also apointed by them except perhaps these menne will say as I thinke they will in deede that Christe hath not instituted the holy Communion to be diuided amongest the faithfull Or that Christes apostles and the auncient fathers haue saide Priuate masses in euery corner of the Temples nowe tenne now twenty togithers in one day Or that Christ and hys Apostls bannished all the common people from the Sacrament of his bloud or that the thing whiche them selues do at this day euery wheare and do it so as they condemne him for an heritike whiche dothe otherwise ys not called of Gelasius their owne doctour plaine sacriledge or 〈◊〉 these be not y e very words of Ambrose Augustine Gelasius Theodorete Chrysostome Origene The bread and wine in the Sacramentes remaine still the same they were before The thing which is seene vpon the holye table is breade there ceaseth not to be still the substaunce of breade and nature of wyne the substance and nature of bread are not changed the selfe same breade as touchinge the materiall substaunce go●th into the bellie and is cast out into the pryuei Or that Christe the Apostles and holy fathers prayed not in that tongue whiche the people might vnderstande Or that Christe hath not performed all thinges by that one offering which he once offered or that the same Sacrifice was imperfect and so now we haue neede of an other All these thinges must they of ne●cessitie say onlesse perchance thei had rather lay thus that all lawe and right is locked vp in the treasurie of the Popes breaste and that as once one of his southinge pages and clawbackes did not sticke to say the Pope is able to dispence against the Apostles against a councell against y e Canōs rules of y e Apostls and y t he is not bound to stand neither to y e examples nor to the ordinūaces nor to y e lawes of Christ. We for our parts haue learned these thinges of Christe of the Apostles of the deuout fathers and dooe sincerely and with good faith teache the people of God the same Whiche thinge is the onely cause whye wee at this daye ar called heretikes of the chiefe prelates no doubt of Religiō O immortal God hath Christ him selfe then y e Apostles so many Fathers al at once gon a stray were then Origene Ambrose Augustin Chrysostome Gelasius Theodoret forsakers of the catholique faith was so notable a consent of so manye auncient Byshoppes and learned menne nothing els but a conspiracye of heretiques Or is that nowe condemned in vs whiche was then commended in them Or is the thyng nowe by alteration onely of mens affection sodenly becōme shismatique whiche in them was compted catholique Or shall that whiche in times past was true nowe by and by bycause it liketh not these men be iudged false Let them then bring furth another Gospell and let them shew the causes why these thinges which so long haue openly ben obserued and well alowed in the Churche of God ought nowe in thend be called in againe Wee knowe well ynoughe that the same worde whiche was opened by Christ spred abrode by the Apostles is sufficient both our saluacion and al trueth to vp holde mayntein and also to confounde all maner of heresie By that Wo●d only do we condemne all sortes of the olde heretiques whom these men say we haue called out of hell againe ▪ As for the Arrians the Eutychians the Marcionites y e Ebionites the Valentinians the Carpocratians the Tatians the Nouatians and shortelie all them which haue had a wicked opinion eyther of God the Father or of Christ or of the holy Ghoste or of any other poinct of Christian Religion ▪ for somuche as they be confuted by the Gospell of Christ we plainly pronun●● them for detestable and cast awaye personnes and defye them euen vnto the dyuell Neyther do wee leaue them so but we also seuerely and straitely hold them in by lawful and politick punishemētes yf they fortune to breake out any wher● and bewraye themselues In deede we graunt that certain new and very straunge sectes as the Anabaptistes Libertines Meneniās Zuenkfeldians haue ben stirring in the worlde euersence the Gospel did first spring But the worlde seeth now right wel thankes be giuen to our God that wee neyther haue bredd nor taught nor kept vp these Monstres In good fellowship I pray the whosoeuer thou be read our bokes they are to be sould in euery place● What hath there euer ben written by any of our cōpany which might plainely beare with the madnes of any of those heretiques Nay I saye vnto you there is no countrie at this daye so free from their pestilent infections as they be wherein the gospel is freely and cōmonly taught So that yf they wey the very matter w t earnest and vpright aduisement this thing is a great argumēt y t this same is the very truth

to Gratianus y e Emperour Let the scripture sayeth he bee asked the question let the Apostles be asked let y e Prophets be asked let Christ be asked For at that time made the Catholik Fathers and Bysshops no doubt but that our Religion mighte be proued out of y e holy scriptures Neither were they euer so hardy to take any for an he●itike whose errour they coulde not euidently apparently reproue by the selfe same scripturs And we verely to make aunswere on this wise as S. Paul did According to this way which they cal heresie we do worship God and the father of our Lorde Iesus Christ do allowe all thinges which haue ben written either in y e Law or in the Prophet● or in y e Apostles workes Wherefore yf we be heretikes and they as they woulde faine be called bee Catholikes why do they not as they see the fathers which were Catholike men haue alwaies don why do they not conuince and maister vs by the diuine scriptures ▪ why do they not call vs agayn to be tryed by them why do they not lay before vs howe wee haue gon away frō Christ from the Prophets from the Apostels and from the holy fathers why stick they to do it why are they afraide of it It is Gods cause whye are they doubtful to commit it to y e trial of gods worde yf wee be heretkes which referre all our controuersies vnto the holy scriptures report vs to y e selfe same words which wee knowe were sealed by God him self and in comparison of them set little by all other thinges whatsoeuer may be deuised by men howe shall wee say to these folke I pray you what māner of men be they howe is it meete to call them which feare the iudgement of the holy scriptures that is to say y e iudgement of God hym self and do preferre before them theyr owne Dreames and full colde Inuentions and to maintaine their owne traditions haue defaced and corrupted now these many hundred yeares the ordinances of Christe and of the Apostles Men say that Sophocles the tragicall Poet when in his oulde dayes he was by his own sonnes accused before the Iudges for a dotinge and sottishe man as one that fondelye wasted hys owne substaunce and seemed to neede a Gouernour to see vnto him to thintent he might cleere him selfe of the faulte he came into the place of Iudgemente and when he had rehearsed before them his Tragedye called Oedipus Coloneus which he had written at the verye tyme of his accusation maruelous exactly and conningly did of him selfe aske the Iudges whether they thought any sottish or doting man could do the like peece of worke In like manner bycause these men take vs to be mad and appeache vs for heretikes as men which haue nothing to do neyther with CHRIST nor with the Churche of GOD wee haue iudged yt shoulde be to good purpose and not vnprofitable yt wee doe openlye and frankely set furth our faith wherein we stande and shew al that confidence which wee haue in CHRISTE IHESV to the intent al men may se what is oure iudgement of euery pa●te of Christian religion and may resolue w t them selues whether y e faith which they shall see cōfirmed by the words of Christ by the writinges of the Apostles by the testimonies of the catholique Fathers and by the exaumples of many ages be but a certain rage of furious and mad men and a compicacie of heretikes This therefore is oure Beli●ffe WE BELEEVE that there is one certaine nature and diuine power whiche wee call GOD and that the same is diuided into three equall persons into y e Father into the Sonn and into the holy Ghoste and that they all be of owne power of one Maiestie of one eternitie of one Godhed and of one substāce And although these three persons be so diuided that neither the Father is the sonne nor the sonn is the holy Ghost or the Father yet neuertheles wee beleeue y e there is but one very God And that the same one God hath created heauē and earth and al thinges contained vnder heauen Wee beleeue that IESVS Christe y e onely Sonne of the eternall Father as long before it was determined before all beginninges when the fullnes of tyme was com did take of that blessed pure Virgin bothe ●●eshe all the nature of man that he might declare to the world the secret hid will of his father which will had ben laide vp from before all ages and generaciōs And that he might full finishe in his humaine bodie the misterie of our redēption might fasten to the crosse our sinnes and also that handwritinge which was made against● vs. We beleue that ●or our sake he dyed and was buried descen●y● into hel● the third day by the power of his Godhed retorned to ●yfe a●d rose again and that y e fourtyth day after his resurrectiō ▪ whiles his Disciples behelde and loked vppon him he ascendid into heauen to fulfill all thinges and did place in maiestie and glory the selfe same body wherwith he was borne wherin he liued on earth wherein he was ●ested at where in he had suffred most painful torments cruell kinde of death wherein he rose againe and wherein be ascendid to the right hand of the Father aboue all rule aboue all power all force all Dominiō and aboue euery name which is named not onely in this worlde but also in the world to com And that there he now sitteth and shall syt till all thinges be full perfetted And althoughe the Maiestie and Godhed of Christ be euery wheare habundauntly dispersed yet wee beleeue y e his body as S. Augustine sa●eth must needes be still in one place that Christ hath geuen maiesty vnto his bodye but yet hath not takē away from it y e nature of a body and that wee must not so affirme Christ to be God that wee deny hym to be man and as the Martyr Vigilius sayth that Christ hath left vs as touching his humaine nature but hath not left vs as touchinge his diuine nature And that the same Christ though he bee absent from vs concerning his māhood yet is euer present with vs concerning his Godhed From that place also wee beleeue that Christ shall com againe to execute that general iudgemēt aswel of them whom he shall then synde aliue in the bodye as of them that be already dead Wee beleeue that the holy Ghoste who is the third person in the holie Trinitie is very God not made not ●reat not begotten but proceding from both the Father and the Sonne by a certain meane vnknowen vnto men vnspeakable and that it is his propretie to mollifie and soften y e hardnes of mans heart when he is once receiued thereunto eyther by y e holsom preaching of the Gospell or by any other way that he dothe geue men light and guide them vnto the