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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	consecration_n	6,066	5	10.8852	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07477	Spirituall food, and physick vis. Milke for the younger. Meat for the stronger. The substance of diuinitie. A pill to purge out poperie.; Pill to purge out poperie	Mico, John.; Mico, John. A pill to purge out poperie.	1623 (1623)	STC 17861; ESTC S102271	67,531	192

Rhem. Iohn 3. Sect. 2. They haue also added many idle ceremonies to Baptisme as Creame Tapers Salt c. with an opinion of saluation and worship annexed vnto them yea in times past they baptized bells but now they beginne to bee ashamed of it and say that they were but onely hallowed and consecrated to holy vses Bellarm. lib. 4. de Pont. Rom. cap. 12. Synopsis Papismi Controuersie 12. Question 5. Concerning the Lords Supper they haue likewise most grosty abused it in many things First they take away the Cup from the Lasty whereas the Church of Rome for aboue a thousand yéeres after Christ vsed both signes in the Communion The Communion vnder one kinde was decréed defined and determined as a publike Law in the Councell of Constance about the yéere 1114. Perk. 2. vol. 554 2. b. Secondly they reserue the bread in boxes pixes and other vessels of the Church for daies wéekes and moneths They shew it to the people the Priest lifting it ouer his head and going with it in procession All this is contrary to the Sacrament for it is no Sacrament vnlesse there bee a giuing receiuing eating and drinking Master Attersoll on the Sacraments 386.387 The reseruation of the Sacrament was not allowed of but rather found fault withall by the Fathers Perk. 2. vol. 557. Thirdly they adore fall downe and honour the Sacrament with diuine worship calling it their Lord and God A thing neuer heard of among the heathen Idolaters namely to worship a piece of bread or rather a thinne wafer The adoration in the Sacrament belongeth vnto Christ sitting in heauen and is an inward worship of the heart or lifting vp of the minde being stirred vp with the outward signes Pope Honorius the Third in the yéere 1220 was the first that euer instituted the adoration of the Sacrament And after him Vrban the fourth ordained a feast in honour of the body of Christ Perk. 2 Vol. 564. Attersoll on the Sacraments 388.389 Fourthly they turne the Sacrament into a sacrifice for the quick and the dead abolishing the fruit and remembrance of the death of Christ disannulling his Priest-hood giuing him to his Father wheras the Father hath giuen him to vs c. ibid. page 390. Fiftly they maintaine Transubstantiation These are their very words If any man shall say that there remaineth the substance of Bread and Wine in the Sacrament after the words of consecration or shall denie that the whole substance of Bread Wine is changed conuerted into the body and bloud of Christ the formes shews only of Bread Wine remaining which singular and miraculous conuersion the Church calleth Transubstantiation let him be accursed Con. Trid. Sess 13. can 2. This their doctrine of Transubstantiation is a very fable to mock fooles withall and it ouerturneth both the nature and vse of the Sacrament Attersoll on the Sacraments page 45. 46. and page 365. to 369. If there were a miraculous conuersion as they say there is of the Bread and Wine it would appeare to the outward senses For all true miracles are wrought openly clearely and euidently to mens senses Iohn 6.26 But the Bread and Wine by the iudgement of all the senses remaineth and appeareth to bée the same in substance which it was before of the same quality quantity colour taste handling smelling vertue and nourishment there is not any one sense or all the senses together that can iudge otherwise of it then it did before If a man should bee called in when the Bread and Wine is set on the Table and bidden to consider well what hee there séeth smelleth and tasteth and then is willed to goe forth and to come in againe after the Consecration is ended by the Priest and to doe the like and then is asked what he thinketh of it he no doubt will answere vnlesse feare of persecution make him to conceale the truth I see feele smell and taste the same water-cake and wine that I did before I can perceiue no naturall and substantiall change therein And therefore it followeth that there is no miracle wrought and consequently no Transubstantiation at all The difference that is is in the end and vse onely Before consecration it was common bread wine ordained for the nourishing of our bodies After consecration it becommeth holy Bread Wine sanctified by the Lord not so much to féede the body as the soule C. Did not the ancient Fathers hold this doctrine of Transubstantiation M. They knew nothing héereof for at least 800. yéeres after Christ Afterwards begun the disputations of Transubstantiation but not approued as an Article of faith The Church for a whole thousand yéeres taught no other then spirituall receiuing of Christ In the yéere 1215. Transubstantiation was decreed and determined in the Councell of Lateran vnder Pope Innocent the Third and made a maine matter of faith Perk. 2. vol. 558.559 C. What say you then of their Transubstantiated or consecrated host as i● is called or the bread in the boxe carried in procession and worshipped M. Surely it is nothing else but a wheaten or breaden god or rather an Idoll nothing inferiour to Aarons Calfe or Ieroboams Calues or the Nehustan and piece of brasse that Ezechias brake in pieces nay as vile and detestable as any Idoll among the Heathen And for a conclusion of their doctrine of Transubstantiation I will héere set downe a wittie conceit which one shewed me not long since I haue kept the matter but changed the méeter to make it sound somewhat the swéeter The Priests do make Christs body bloud Heereof none must once doubt They eat they drinke they box him vp They beare him all about DIALOGVE 7. C. I am satisfied touching the first poynt namely that the Papists are not of sound faith but how doe you proue that they are not of good life seeing they doe so many good workes M. I proue it thus Where the doctrine is corrupt the life cannot be good but their doctrine as you haue heard is most corrupt therefore their life cannot bee good A true faith is the ground of a good life and without which it is impossible to please God Heb. 11.6 Yea whatsoeuer is not of faith is sinne Rom. 14.23 A true faith they haue not and therefore their workes cannot bee good and such as may please God That they haue not a true and sound faith hath bin shewed in many particulars and it further appeareth also in this that they doe euen wilfully reied she meanes wherby it is wrought namely the preaching hearing and reading the Word of God They haue not neither will they haue the Scriptures to be soundly preached read and heard in their owne tongue That they cannot abide to haue them in their owne language appeareth by this one example One Pauier a Towne-clarke of London in the time of King Henry the Eightth hearing that the Scriptures should bee put into English hee spake to this effect and confirmed it with an

forgiuenes of our sinnes and eternall saluation The Papists say It is presumption to be assured of saluation and will haue men to doubt thereof the which is contrary to the nature of true faith They call the certaintie of remission of sinnes a faithles perswasion and the faith of diuels not of Apostles Concil Trid. Sess 6 cap. 9.12 13. Rhemists Annot. 1. Cor. 9. Sect. 9. DIALOGVE 2. C. Shew me I pray you what things in particular they teach contrary to any Article of the Creed M. I could shew you many but I feare that then I should be tedious to you I will therefore set downe onely the chiefest In the second and third Article is described and set foorth vnto vs both the person office of our Mediator namely that he is both God and man a Prophet Priest and King Concerning his person although in words they confesse him to be God and man yet indéed they deny it for they ascribe to him a body inuisible and infinite they teach that hee is corporally present in infinite places at once which is proper onely to God and contrary to the nature of a true body And so in effect they do euen deny his Man-hood The Sonne of God is called Iesus because he is a Sauiour yea the onely and perfect Sauiour which saueth vs from our sinnes that is hath deliuered vs not onely from the blame or guiltines but fully also from the punishment due to our sinnes Mat. 1.21 Acts 4.12 Heb. 7.25 The Papists teach that there must also some satisfaction of our owne come to make vp our perfect Redemption Concil Trid. Sess 14.6.8 Can. 11.15 They will not be saued only by IESVS CHRIST but by the merits also of Saints their owne merits Popes pardons c. yea they ascribe that to others which is proper to Christ alone and so consequently make them their Sauiours As for example They ascribe to S. Francis the same titles properties power and the very same office due to Iesus Christ in all respects they make him like to Christ whatsoeuer Christ did that as they say did S. Francis And what is this in effect but to make him their Sauiour That they do ascribe the former things to S. Francis is to be séene in a booke written on purpose to shew the conformity betwéen him and Christ called The Conformity of Francis the which hath bin confirmed by the authority of the Church of Rome Pope Gregory the Ninth inioyned the faithfull to hold and firmely to beléeue the things taught in the said booke concerning S. Francis and that he should be punished as an Heretike that would thinke the contrary Confor F. 2. lib. 1 Fol. 3. C. To whom else doe they ascribe that which is proper to Iesus Christ M. To the Virgin Mary They describe her nature by her name Maria consisting of fiue letters and these as they say doe import the fiue offices to be exercised by her toward vs. The first is Maternitatis of Mother-hood signified by the letter M for shée as they say is the mother of mercy through whom wée obtaine mercy Her second office is Conseruationis of conseruing the treasure of God signified by the letter A which representeth Arcam thesauri the chest of treasure for in her as they say we shall finde an infinite treasure of the wisdome and grace of God Her third office is Directionis et gubernationis of direction and gouerning by example of her life This is imported by the letter R. and therefore shée is named Regina the Quéene Her fourth office is Iaculationis et repulsionis inimicorum of flinging and repelling back of enemies signified by the letter I and therefore they pray thus to her Tu nos ab hoste protege et hora mortis suscipe Protect thou vs from the enemie and receiue vs at the houre of death Her last Office is Aduocati●nis of Aduocation imported by the letter A. from whence they pray thus O our aduocate turne thy mercifull eyes vnto vs. And what doe they héerein but euen place her in the roome of Iesus and make her their Sauiour These are the very words of Fryer Iohn Viguerius a Doctour yea and a publike professour of diuinity among them in his Institutions to his Catholike Theologie Cap. 20. Sect. 9. Fol. 214. And heerein he is like to such as can make Bells to sound euen what pleaseth their phantasticall braine and as best may féed their superstitions humours Further they say that shée is the originall or our saluation the recouerer of grace and forgiuenes our hope our saluation resurrection c. yea that to her it is giuen to bruise the Serpents head that shée hath done it and procured that peace betwéene God and man which no man could procure Viguerius Ibid. 214.215 Confor Fran. in conclus lib. 1. Is not this to make her a Sauiour C. Surely yes and I thinke it most horrible blasphemie M. Account you this blasphemy what say you then to that which Carolus Scribanius a Iesuit hath written of her As namely First that the milke of Mary may come into comparison with the bloud of Christ Secondly that the Christian mans faith may lawfully take hold of both as well as one Thirdly that the best compound for a sick soule is to mix together her milk and Christs bloud Fourthly that the sinnes and spirituall diseases of the soule are cured aswel by her milk as by his bloud Fiftly that her milk and the merit and vertue of it is more precious and excellent then Christs bloud These most horrible blasphemies with many such like are to be found in the aforesaid Iesuits book which M. C. hath put into English and sufficiently answered calling it The Iesuits Gospell Besides all these things in a book called The Ladies Psalter they haue put out the word Lord and put in the word Lady As for example Psalm 110.1 The Lord said vnto our Lady Sit thou mother at my right hand c. The like they doe in the rest of the Psalmes And is not this good stuffe thinke you C. These books were written long agone and it may be that they are now reiected by the Papists M. The latter of them was indéede written long agone but is not reiected but stands vncontrouled or rather defended by the Iesuits and those of the principall The former was written but lately And whereas both the Author and his book as M. C. saith deserued the fire and halter it was so farre from béeing misliked in the Romish Synagogue or any way censured that the booke hath béene reprinted and the Authour and his book stand enrolled approoued and commended in their great volumes set out for that purpose for good and Catholike As they place S. Francis and the Virgin Mary in Christs roome so doe they the Pope also ascribing that to him which is proper vnto Iesus Christ and may not without blasphemie be ascribed to any creature They say that the Pope is the Sunne the