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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	body_n	consecrate_v	3,119	5	9.9831	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11054	A godlie and short discourse shewing not onely what time the inhabitants of this land first receyued the Christian faith: but also what maner of doctrine was planted in the same. Whereby may appeare, howe the reformation at this day in England is not a bringing in of a newe religion, but a reducing againe of the olde and auncient fayth.	Rosdell, Christopher, b. 1553 or 4.	1589 (1589)	STC 21320; ESTC S101597	36,383	98

which saieth whoso calleth vpon the name of the Lord shal be saued Iohn 4. Thus Christ hath taught vs saying when you pray say Our father which art in heauen and not our Lady which art in heauen Ephe. 3. Thus Paul bowed his knées to God the father of our Lord Iesus Christ not to any of the Saints Thus the congregation in the primitiue church prayed for the deliuerance of Peter out of prison Acts. 12. not to any of the Saints but to God himselfe and not through the mediation or intercession of any other then Christ For in those days long after the godly neither knew nor taught any other mediatour then the man Christ Iesus August de vera religi cap. vlt. As for the Saints departed Augustine sheweth what is to be done to them saying they are to bee honoured for imitation and not to be worshipped for religion And Epiphanius Epiph. con Collyridia lib. 3. tom 2. hae 79. speaking of the virgin Marie sayth In déede the body of the virgin was holy yet not God she was in déede a virgine and honourable yet not to be worshipped but shee did worship him that was borne of her according to the flesh They were wont to vse a poore reason taken from the similitude of an earthly king vnto whom men cannot haue accesse but by officers in their degrées As though God were like to a mortall man and had néede of a gard to saue him or of officers to informe him When the scripture saieth he knoweth all things yea euen the very thoughts of men and is more readie to heare our praiers then we are to make them Nowe whereas they make Christ the mediatour of saluation how agréeth it with commō sense and reason that they appoynt other intercessors séeing saluation is in Christ For saluation being once had what can wee require more or what lacketh he more to bee obteined of the saints which is sure to be saued only by Christ And yet in their Catholike denotations they teach men thus to pray to the blessed virgin Saue all them that glorifie thée What maruell though they agrée not with vs when they are contrary to themselues Here vnto also apperteineth the worshipping of reliques and the false adoration of Sacraments that is the outwarde signes for the things signified contrarie to the worde of God Deut. 4. Luke 6. which saith God onely is to be worshipped The xv Chapter Of the Sacraments Baptisme and the Lords Supper THe corruptions and errours of this later Church of Rome as touching the Sacraments are neither small nor yet a few For first by the institution of Christ and ancient obseruation of the godly there are but two Sacraments of the new testamēt to wit Baptisme and the Lords supper they haue added vnto thē fiue other sacraments And for better profe hereof the Apostle Paul in all his Epistles maketh mention of no sacraments besides the sacramental Supper Baptisme or washing of regeneration August ad Ianuarium Epist 118. And August speaking of Christ saith He hath bound the societie of the new people together with sacraments in number the fewest in obseruation the easiest in signification the most excellent as baptisme which is consecrated in the name of the Trinitie the cōmunication of his bodie blood And in another place he saith August de doct christiana lib. 3 cap. 9. At this time since by the resurrection of our Lorde there hath appeared a manifest token of our deliuerie we are not ouerladen with the burden no not of those signes which we nowe vnderstand but the Lord and Apostolicall discipline hath deliuered a certaine few in stéed of many and the same most easie to be done noble to be vnderstoode and pure to be obserued as the sacrament of Baptisme and the celebration of the bodie and blood of the Lord. Ambrose Ambrose also in his booke of Sacraments if it bee his maketh mention onely of Baptisme the Eucharist Secondly where as the worde of God hath ordeined these Sacraments not that wee should séeke our saluation in them but that by them we might be admonished of our saluation purchased by Christ that the promises of God might bee firme in vs through faith and we againe not onely consecrated to God but also discerned from all other people Rom. 8. As God gaue vnto Abraham the sacrament of circumcision as the seale of the righteousnesse of the faith which hee had when he was yet vncircumcised And also whereas by holy scripture we are taught that neither the Sacraments do nor yet the worde it selfe doeth profite vs without faith as appeareth not onely by the testimonie of the author to the Hebrews Heb. 4. where it is saide the worde which they heard profited them not because it was not mixed with faith in thē which heard it 1. cor 10. 11. But also by the example of the vnbeléeuing Iewes vnder the old Testament and of Iudas Simon Magus Ananias and Saphira his wife with others Iohn 13. Acts 5. who notwithstanding they both had vsed the Sacraments yet were they neuer the nearer to be saued because they wanted faith They contrariwise teach that the Sacraments doe not onely stir vp and confirme our faith in vs but also that they auaile and are effectuall without faith by the verie doing of the action without any good motion of the doer As is to be found in Thomas Aquine Scotus Catharinus others Thirdly beside manifold abuses which they commit in the sacrament of Baptisme by adding to the simple words of Christs institution diuerse other newe found rites fantasies of men where the old Church of Rome was wont to baptize men onely this later Church of Rome hath baptized Bels and haue applied the words of baptisme to water fire candels stockes and stones Finally as concerning the Lords Supper in the primitiue Church as appeareth by the example of Christ and testimonie of S. Paul 1. Cor. 11. the vse then amongst them was to haue the participation of the bread called the Lords bodie and of the cup called the Lords blood administred not at an altar as now it must needes if it please the Pope but at a plain boord or table where not the minister alone did receiue and the other looked on but the whole congregation together did communicat with reuerence thankesgiuing Yea Chrysost ad Eph. ser 3. cap. 1. if any did absteine from the holy Cōmunion and would be but a beholder onely the old fathers and bishops of Rome in the primitiue church when as yet the priuate Masse was not hatched did excommunicate him as a wicked person an Ethnicke De cōsecra dist 2. cap. secularis De cōsecra dist 2. cap. peracta And therefore in old time Calixtus decréed that after consecration all should communicate vnlesse they had rather depart out of the Church for so haue the Apostles saith he

ordeined and so doth the holy Church of Rome hold And as the whole congregation did communicate together so also did they participate in both kindes for so Christ commāded the Apostles euery where taught De cōsecra dist 2. cap. cōperimus and the old Catholike fathers bishops followed And if any did otherwise as Gelasius saith hee was counted to commit sacriledge And it was not admitted in a strange language which the congregation vnderstoode not but in a vulgar common speach that it might be vnderstoode of all as is witnessed by S. Paul who cōmanded that al things should bee done in the Church to edifying but what edifying can bee there where the people knowe not what is said Euseb lib. 4. de vita Cōstant And for this cause godly Constantine caused the Scriptures to be placed in a legible hand in Churches And Iustinian in his 127 constitution ordeyned that all Bishops and Ministers should sound out their seruice and celebrate the mysteries not after a secrete maner but with a loud voice so as they might not onely be heard but also vnderstoode of the faithfull people which could not bee if they had spoken in an vnknowen tongue Herevnto might be added the testimonie of Hierome Augustin and others but for breuitie sake wee will rest vpon the testimonie of Innocentius the third Innocent 3. offi iud ord c. quo● niam who saith Because in many partes within one citie and dioces much people of diuerse tongues are mixed togither hauing vnder one faith diuerse rites and maners we straitly cōmand that the Bishops of those cities or dioces prouide sufficient men which according to the diuersitie of rites and tongues may celebrate among them the holy functions minister the ecclesiasticall sacraments instructing them by word and also by example Yea and this they did also without lifting ouer the priests head or worshipping or knéeling or knocking their breasts or any such like thing Only giuing thanks for the benefite of their redemption praying vnto God for his continuall fauour and grace towardes them Platina in vita Sexti As Platina in the life of Sextus witnesseth of the Apostle Peter that he ministred the celebration of the Cōmunion onely with the Lords prayer As for the new found deuise terme of transsubstantiation it was not in the primitiue time nor many yéeres after til the councell of Lateran 1059. as Erasmus testifieth saying The Church hath latelye defined transubstantiation A long time it was sufficient to beléeue the true bodie of Christ to be present Li. annota 1. Cor. cap. 7 either vnder the bread or any other way Lib. senten 4. Likewise Iohn Duns speaking of the words of institution sayth These wordes of Scripture might be expounded more easily and more plainly without transubstantiation But the church did chuse this sense which is harder being thereto moued as séemeth chiefly because men should holde of the Sacraments the same which the Church of Rome doth hold And after in the same place hee expounding himselfe more plainely maketh mention of Pope Innocent the third and of the councell of Lateran For our Sauiour when hee instituted that mysterie meant not by chaunging the elements of bread into his bodie or of wine into his blood to worke a myracle but by ordaining a Sacrament to leaue a perpetuall memorie of his death till his comming againe Ambros in Io. cap. 6. And therefore saith S. Ambrose the bread and wine are both the same things they were before and also changed into another Meaning they are the same they were before in nature and substance and changed in respect of vse and propertie And Gelasius saith De sacra li. 4. cap. 4. the substāce of bread or the nature of wine cease not to be And Theodoret. After sanctification In Dialog 1. 2. the mysticall simboles or pledges loose not their owne proper nature for they remaine in their former substance figure and forme In sermo ad infantis And Augustine That which you sée is bread and the cup which also your eyes shew you but as touching that which your faith requireth to bee instructed in the bread is the body of Christ De consecr dist 2. cap. qui manducat and the cup his blood And Origen That bread which is sanctified by the word of God in respect of the matter or substance entreth into the bellie and is cast into the draught And Christ himselfe not onely after the consecration but also after the communication sayth Luke 22. I will drinke no more of the fruite of the vine Now the fruit of the vine is wine and not blood And in speaking thus we derogate nothing from the Lordes supper neither doe wee make it a bare signe as some falsly slaunder vs. For we affirme and teach that Christ is truly present in his Sacraments in Baptisme that wee might put him on in his Supper that by faith spiritually we might eate him and through his death passion might obteine euerlasting life For although wee rent not Christ in péeces with our téeth yet we possesse him in faith mind and soule and therfore when we come vnto the Lords table we haue not our mindes fixed vpon the creatures but lift vp our mindes thither where Christ our true and onely foode is And so the councell of Nice commandeth saying Haue not your minds basely fastned on the bread and wine And Chrysost writeth saying we call the body of Christ a carkas and we must be Egles that we may know how we must mount a loft if we wil come vnto the body of Christ for this table is for Eagles and not for Iayes And Cyprian this bread is the food of the mind not of the belly And Augu. in another place saith how shall I hold him as absent how shal I thrust vp my hand into heuen that I might hold him sitting there He answereth send vp thy faith and thou hast holden him But for these our new found Romanists affirm and teach Christs body flesh blood and bones as he was borne crucified and buried to be in their little round cake Therfore they worship it they offer it they eate it or else they close it fast in a Pixe Where if it corrupt and putrifie before it be eaten then they burne it to powder and ashes And notwithstāding they know right wel by the scriptures that the body of Christ can neuer corrupt or putrifie yet will they néeds make it the body of Christ burne all them for heretikes which with them wil not beleue that which is against the Christian beliefe The xvj Chapter Of Matrimonie MAtrimonie which is the cōiunction or coupling together of man woman in an holy league inseparably to cleaue one to the other to liue togither in perfect loue and vnitie according to Gods ordināce in old time w not only counted an honorable high estate as may appeare by