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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	cup_n	6,559	5	9.6202	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07435	A confutacion of that popishe and antichristian doctryne, whiche mainteineth ye ministracyon and receiuing of the sacrament under one kind made dialoge-wise betwene the prieste and the prentyse by Gracyous Menewe.	Menewe, Gracious.; Becon, Thomas, 1512-1567, attributed name.	1555 (1555)	STC 17821; ESTC S109986	28,308	98

is takē away in the one parte or kinde the whole is contayned For ye knowe righte well that the body of Chryst which is geuē vnto the lay people vnder y e forme of bread is not wythout blood so y t as in or vnder y e name of Christe all three persons that is to saye y e father the sonne and the holy gost ar vnderstanded so vnder y e forme of bread is both the body bloud contayned What haue ye now to say agaīst this Prentyse I haue to say thys As for the aunswere that I haue broughte out of Ireneus I dooe not greatly leane vpon it For in y e place of the Actes of the Apostles to baptize in the name of Chryste is to baptize by hys commaundement and according to his wil and institution Wherby we mai rather cōclude and gather that the Apostles dyd obserue the fourme and maner y t Christe had prescribed Els thei had not baptized in the name of Christ if they had done otherwise than Christ had commaunded thē Farthermore it is not to be thoght that the Apostles which did with such a diligence and zeale set forth the true religion dyd caste of the fourme and maner of baptizinge y t Chryst had ordayned and prescribed vnto them Besides all this when y e schoolemen as we reade in Thomas de Aquino doe consent and agree that the fourme and maner of baptising hath been in some thing chaunged and altered by the Apostles they wryte that it was done for a tyme and that by the dispensinge of the holy goste and that therefore we ought not to mak of it a perpetual lawe For why It was done to thys ende saye they that the name of Chryst myght be the more spreade abrode But this ye dooe not obserue whē ye take away the mistical cup of the communiō from the people For as ye doe it without any dispensing of the holy gost so wyl ye haue your vngodlye and blasphemouse decree to contynewe for euer Agayne the Apostles did not condemne as heretykes those that would vse the prescribed fourme maner of baptising But ye do not only condemne al the laye people as heretikes that receaue vnder both kindes but ye doe also moste cruelly burne them And who would not besides al this deteste and abhorre thys doctryne which affirmeth that it lieth in mans power to inuert turne chaunge either the mater or words of the sacrament as ye haue done most shamfully not only takyng away the cup from the people but also the wordes that are spoken vpon it whych are most wholsome and do more playnely declare and set forth the mistery of our saluacion then the wordes that are spokē vpon the bread For of or vpon y e bread it is onely sayd Thys is my body which is deliuered for you but of or vpon the cup it is sayed this cup is the newe testamente in my blood which is shedde for you and for manye vnto remission of your synnes Weyghe nowe what Godly and comfortable doctryns are here contayned in these laste wordes whyche do appertaine vnto the cup. Priest Ye haue not yet proued but that vnder the forme of bread ther is both flesh blood cōteined onles ye wil haue a bodi w tout blod Wherfore ye doe most shamefully belie vs saying that we robbe the people For they receaue asmuch vnder the one kynde as they shoulde receaue vnder both Prentise This is soone said but not so soone proued master person for ye must vnderstande that the communion of the body and bloud of Chryste in the sacrament is not y e work of nature whatsoeuer is ther deliuered vnto vs as it is offered vnto vs by or in the wordes of Christes promises so is it receaued by faith And in this externe or outwarde things God doeth most chiefly and most principally require our obedience The signes and outwarde affictiō of the ceremonies are thinges trāsitory but the word of God remaineth for euer and therfore the sacramentes muste be ministred accordynge to the rule of it Againe we receaue so much there as God hath appointed to geue vnto vs of whose will we can not be certified but only by hys worde But Chryste hath ordayned ii partes of thys sacrament saying of the one This is my body and of y e other thys is my blood meaninge therby that in the bread being worthely receaued and accordynge to Christes institucion we are made partakers of his bodye and in the wine partakers of his bloode and hath left vnto vs expresse wordes for or touchyng these thyngs therfore we must rather trust to hym than to mans sophistications or subtyll argumentes I confesse and graunte that the body of Christ whiche is in heauen is not wythout blood I doubt not but that they are both ioyned together in him I meane this is my belefe that in Chrystes natural body there is both hys fleshe bloud ioyned together But howe shal ye proue that they are bothe ioyntly ioyned together in the sacrament The fayth of the communicātes doeth in the one part amplexe embrace and take holde vpon the body of Chryst as it was hanged and nayled on the crosse wherwith we are spiritually fed And the same fayth doeth in the other parte apprehende and take holde vpon hys bloud that was shedde for our saluation and therof we doe spiritually drynke The myndes of the faythfull doeth most chefeli runne vpō these misteryes of Christes death when they doe communicate Therefore we must not now reasō how christe body is in heauē We folow gods worde and see or perceaue that it is not necessary that those thīgs which are naturally ioyned together should be ioyntly receaued together The humayn and diuine nature are in the person of Chryst ioyntly ioyned together and can in no wyse be separated one from an other yet ye wil not say that whersoeuer the Godhead is there is y e manhode also for y t wer to make y e body of Chryste infynyte and vnmesurable whyche is contrary to the nature of an humayne body The sonne of God in that he is God is founde to be euery where and filleth al thinges whiche can not be truely sayed of hys bodye More ouer al spiritual gyftes are ioyntly ioyned together in the holigoste and yet it foloweth not that whosoeuer hath the gift of prophecying hath also y e gyfte of tōgs or whoso hath y e gifte of tōges hath also the gift of prophecying Seuerite and mercy are moste ioyntlye ioyned together in God and yet when any mā receaueth euerlastīg lyfe he feleth the mercy of God not hys extreme rigoure The same might I say of many other things which though they be in thēselfes most ioyntly ioyned together yet are they geuen separatly Pryeste Here is in dede diuinite vpon dyuinite But ye haue yet sayd nothynge to that which I obiected vnto you touchinge the order of baptysme

good God what a thyng is it to reade any authour after thys sorte not weyghynge y e circumstaunces of the places Cyprian doeth not speake of this thīg that we haue nowe in hande but there he disputeth against certain sectes y t be called Aquarii whiche vsed water in the Lordes cup instede of wyne Thys faute doth he there speak agaynst and not agaynst y e takinge away of the one part of thys sacrament from the lay people Prētis But I saye that ye offende more 〈◊〉 agaynst the instytucion of Chryst in the sacramente than these waterlynges did for althogh they vsed water for wyne yet dyd they not vtterly put away the one part of the sacrament They did stil kepe the very wordes that apperteīe to y e cup onely thei did chaūge the elemente But ye doe moste treaterouslye take awaye from the laye people both the whole cuppe and also the wordes that appertayne vnto it Secondely I graunte that Cipryans disputacion wherin he confuteth the waterlings is particular but the argumentes and reasons that he doeth vse are vniuersall y t is to say how in the sacramente of the body and bloud of Christ we ought in no wyse to swarue from Chrystes institucion Wherevpon I conclude that it is in no wise lawful to take away the misticall cup from the communion Priest Ciprian writeth these thīgs only of them that did offer therefore this place appertaineth nothing to the communion Prentise I wonder y t your witte is so grosse that ye can not see how the sacrifices of the auncient fathers in Ciprians tyme did in nothyng dyfferre from the communion there were no priuate masses vsed amōg them for they dyd afterwardes crepe in to the greate hinderaunce of the true religion Priest Then bee like there was some kynde of masse in Ciprians tyme. Therfore they that say that it is a birde of late yeares do most shamefully belie vs. Prentyse I wyll not now reason of that mater wyth you For there is a booke whych I truste shal shortly come abroade in print wherin al thynges concernyng your cursed masse ar so plaīly discussed and set forth that your Pope catholikes whiche nowe at thys tyme are so bragge shall not haue one worde to speake Pryest Wel are ye at thys poynte that ye wyl not receaue at all now at thys blessed tyme Prentyse I haue tolde you my mynde master person what I intende to dooe Prieste So shal ye bryng your selfe into trouble and not preuayll Prentyse If it be the pleasure of God to bryng me into any trouble for hys sonne Iesu Chrystes sake or for his truethes sake I am assured that he wil not suffer me to be tempted aboue mi strength but wyl in the middest of my temptation make awaye that I maye be able to beare it that is to saye thys doe I beleue that God wil of his infinite goodnesse measure hys crosse accordyng to my strengthe Loke what I am able to bear that wyl hys fatherly and most mercyfull goodnesse laye vpon my sholders if it be expedient for his glory for the edifying of hys churche and for the saluacion of my soule and if it be his Godlye pleasure to encrease hys crosse vpon me he wyll also encrease my strength In the meane ceason I know thys to be moste sure that it is not the way to eschewe trouble to flee frō God or to swarue frō his trueth but rather it is the way and meane to bryng my selfe into a much greater trouble bothe in thys worlde here and also in the worlde to come And speciallye for thys matter of the sacrament that now we haue in handlyng I doubt not but that God will of hys ryghteous iudgemente plage thys wicked worlde wyth great and horrible plagues For if the Corinthians that kepte Chrystes holy institucion whole were neuerthelesse bee cause they misused thēselues in the receauing of the sacrament so sore punyshed wyth syckenesse newe diseases pestilences what oughte they to looke for at the ryghteous iudgement of God that so blasphemously prophanate hys sacramentes takyng away moste sacrilegeouslye not only the one halfe of the matter that the sacramentes are made of but also the very wordes of the institution Truely all the plagues that doe dayly chaunce vnto vs as tumulte sedicion rebellions insurrections famyne and extreme hunger derth and scarcenesse of al maner of thynges with innumerable kyndes of newe diseases that dayly spryng vp emong vs oughte to be imputed to none other thynge but to thys prophane mutilatyon or manglyng of the sacramente Priest And did not al these plags happen vnto vs when ye had the sacrament ministred vnder both kyndes What tumultes and insurrectyons haue we had in that short tyme that all thynges were as ye woulde haue them What dearth and scarcenesse of victualles haue we had euer since Whereunto shal we impute these thynges Did not besydes all thys all the chiefe autors of your religion come to an ill ende recken Anne Boleyne Crōewel the duke of Somerset y e duke of Northumberland and the duke of Suffolke that I shoulde in the meane ceason passe them ouer that haue been burnt as most shamefull heretykes Therefore yong man looke better to your selfe weigh consyder these thinges better in your mind and returne by tymes least ye repente your selfe at length of thys your sticneckednesse Prentyse I graunte that we haue had tumultes and insurrectyons in that shorte tyme that true relygyon was vp but who wer the authors of them Were they not a sorte of rebellyous Papystes that caused the insurrectyon in y e weast parte of Englande for to haue put downe true relygyon and Gods worde As for them of Northfolke it is not vnknowē what was y e cause of their rising And no doubte it is but that there were many chyldren of Belliall amonge them that prycked them forewardes as the deuil is alwayes busye to sowe sedicion and to moue mens hartes to rebellion but most specially when he seeth that the world falleth awaye from him by the preachyng of y e worde of god Then doth he bestirre himself seekyng all meanes possible to brīg the gospel into a suspicion or gelousye and to make men to beeleue that it is a sedicious doctryne that so by that meane he may enioy his possession stil. As long as the world sitteth in darkenesse and in the shadowe of death runnyng headlong for lack of the light of goddes worde into perdycyon the deuill is quiete enoughe ye shall heare but of few tumultes For why he is then in peasable possession of the worlde what nedeth he to make any thyng adoe And as for the derth and scarcenes of victualles y t we haue had euer since whervnto shal we impute y e same but to a sort of Cormarands which vnder the cloke of Goddes worde hyded theyr treaterouse couetousnesse For thankes bee vnto God there hath ben always great plentie in