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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	eucharist_n	2,932	5	10.6147	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B08023	A notable discourse of the happinesse of this our age, and of the ingratitude of men to God for his benefites: written in Latine by that godly learned man Iohn Riuius, and now Englished for the comfort, and commoditie of the vnlearned, by W.W. student..; De seculi nostri felicitate, et hominum erga Dei beneficia ingratitudine, liber. English	Rivius, Johann, 1500-1553.	1578 (1578)	STC 21064.5; ESTC S94909	108,359	160

Popish satisfaction For that punishment which Iesus Christ suffered for vs and which brought saluation to vs is the onely satisfaction for all the sinnes of the whole worlde And truely they which are of opinion that sinne may bee recompensed with fastinges with Pilgrimages with indulgencies and such like toyes or that Gods wrathe may any other way bee pacified rather than by the death of the Sonne of God doe not sufficiently ponder either the weight of sinne it selfe or the wrathe of GOD against our sinne Notwithstanding in Penance wee doe not disallow the auncient rites and ceremonies instituted either for example sake and for discipline or perteining to some amendement of life which smell not of gaine or couetousnesse And wee doe thinke that they which confesse their faultes ought againe and againe to bee exhorted to bring foorth those fruites which become true repentance Yea wee bid euen them which haue falne againe into sinne to satisfie as it were to pacifie God through the sorowe of repentance through the sighes of humilitie through the sacrifice of contrite heart as Dauid saith also wee bid them now chaunge their olde yll manners for better to reconcile God vnto them by almes deedes and by liberalitie towardes the poore which is principally to vse Tertullians wordes Dei misericordiae illex that is to say A verie prouoker of Gods mercie finally wee will them to bee warie heedie and diligent to auoyd those sinnes into which they haue once fallen wee bid them take heede by all meanes and beware that they offend not either in woorde or deede yea that they commit not any thing in thought which is either euill to bee done or wicked to be saide Now wee neither can nor ought to allow that necessitie of certeine woorkes which was woont to bee put vpon those which had confessed their sinnes and that way of satisfying for their sinnes and of deseruing deliuerance from the punishments of Purgatorie fire prescribed to the people by the sacrificing Priestes As concerning the sacrifice of the Masse thus wee thinke that the true Masse in the Church of God is that common Supper of the Lorde in which the bodie and bloud of our Lorde is distributed to renew the memorie of the most wholesome death of Christ and of his torments which hee suffered for the redemption of mankinde For the Fathers and Doctours of the Church in old time vsed to call the Supper of the Lord A sacrifice for that it was instituted and ordained to this end to wit that the same might stirre vs vp to the remembrance of that sacrifice of Christ who offered vp himselfe to his father vpon the crosse a sacrifice for the sinnes of the world according to that saying of Christ Doe this in remembrance of mee For least wee should forgett Christes death Christ now readie to passe out of this worlde vnto his father left vnto vs a memoriall of himselfe namely his body in the Eucharist and mysticall banket Wherefore we in our Churches haue restored the true right vse of the Eucharist according to the institution of Christ and according to the obseruation of the primitiue Church to wit that it might be the communion of Christian people to the receiuing and participation of the bodie and bloud of our Lorde Iesus Christ that it might also be a thankesgeuing whence it taketh his name of the Greeke worde Eucharistia and finally that it might be a godly recordation and remembrance of that one onely sacrifice of Christ and of that immolation done vppon on the altar of the Crosse We doe condemne and take away the abuses of those men which with this sacrifice worship Saintes which by it deliuer the dead from the fire of Purgatorie which thinke they doe obteine for others either pardon of their sinnes or an happie successe in their affaires And we denie not that to be true which that instaurer of auncient Diuinitie complaineth of namely that heretofore the Masse hath bene either a gaine for filthie Massemonging Priestes or else a trustie staffe and staie for all men that haue ledde an euill life For we must needes confesse that which by no meanes can be denied But also as concerning the taking away of the cup frō the Laie people which is contrarie to Gods institution wee doe not thinke it to bee in any wise allowable as likewise neither that reseruation of the Lordes bread nor that ostentation and open shewe of it in publike Processions and Ecclesiasticall pompes Wee haue wholy taken away those ceremonies which helpe nothing at all to promote and further godlinesse yea which rather hurt and hinder it as the consecration and hallowing of salte and of herbes the aspersion or sprinkling of holie water the circumgestation or carrying about of images and pictures the fuming and burning of Franckincense before the altars of Saintes the baptising of belles the yeerely exequies and solemnities for the dead the obseruation and keeping of the houres of our Ladie other innumerable like to these which are ioyned with a certeine impietie and superstition But hitherto of these matters wee haue spoken sufficiently The thirde parte of this discourse wherein the obiections of the Aduersarie are plainely refuted NOwe let Vs fall to the third part of this book wherein as muche as in vs lieth we will labour to confute those things which in this cause are woont to be brought against vs First of all many men are offended at this that our Preachers teach of onely faith in Christ but truely if we will iudge aright they are offended without any weightie or probable cause at the least much more without any iust and necessarie cause For when as wee say that wee are iustified by faith alone wee doe not take away good deedes or honest actions but wee exclude confidence and trust in woorkes and wee shut out mens merites which ought to haue no place in the matter of iustification But all men almost were heeretofore fully persuaded that these merites of men were of abilitie and power to remit sinnes and to satisfie for them in so much that the Monkes would not freely communicate to others their woorkes of supererogation which they had lesse neede of themselues to their owne saluation but would set them to sale at a price if any man would redeeme them with monie Therefore we excluding mens merites doe teache that all the trust and assurance of our saluation ought to bee put and placed in the onely free mercie and reconciliation of God for Christ who gaue himselfe an expiatorie sacrifice for mankinde And that which the Apostle saith Gratis freely excluding verely the condition of dignitie and merite the same we doe say with the Ecclesiasticall fathers Sola fide by faith alone least you should thinke the mutation of the wordes to change the thing it selfe These things as I suppose are both so cleare and

the conscience of the sinner wee exhorte him to repaire to the Minister of the Church confessing with an humble and lowlie mind his sinnes to desire of him sincerely and from his heart with grones weeping sobbing teares and with sighes absolution as our men tearme it and the comforte of the Gospell We shewe what keyes of the kingdome of heauen Christ hath left vnto his Churche that the Churche hath committed those to the Ministers of Gods worde that it so commeth to passe that Christ himselfe by the Minister of the Church doeth restore man to Gods mercie and fauour by the Minister doeth comfort with the word of God the afflicted conscience doeth raise it being fallen and cast downe doeth strengthen it staggering finally by the Minister doeth now after absolution send him away with a pacified and quiet minde For hitherto tendeth that which our Sauiour Christ saith in S. Iohns Gospell Whosoeuers sinnes ye remit they are remitted For we must not thinke that absolution is any other thing but the voyce of the Gospell sounding by the Minister of the Church by which that forgiuenesse of sinnes promised in the Gospell to the penitent is particularly applied to euerie seuerall man Therefore wee ought to heare the voyce of the Minister absoluing vs and to rest with our whole mindes contented with it no lesse than to hearken either to the voyce of Christ present who is truely our Bishop and high Priest as the authour of the Epistle to the Hebrues saith or to the voyce of God himselfe speaking from heauen For Christ in Saint Markes Gospell commaundeth vs not onely to repent but also to beleeue the Gospell that is the preaching of remission of sinnes Now to the ende that this confidence of obteining pardon of sinnes may be increased with a certeine heape as it were and that in this weakenesse of our mindes pronenesse to distrust it may be by all meanes on euerie side bolstered vp vnderpropped and strengthened we will the partie to be present at the Lordes Supper and to eate so as Christ instituted and ordeined it the bodie of Christ which was a sacrifice on the altar of the Crosse for the sinnes of men and to drinke his bloud which was shead for the purgation and satisfaction of sinn●● For as faith is first conceiued by the worde of the Gospell concerning the promise of grace remission of sinnes so the same is stirred vp erected and confirmed by the Sacrament as Saint Augustine testifieth verie well Sacramentum est quasi verbum visibile A Sacrament is as it were a visible worde because that as faith is conceiued and bredde in vs by the hearing of the worde so the same faith is confirmed and ratified by this externall and visible signe By which thing it appeareth how great the loue of the eternall father towardes vs is which doeth not onely by his worde raise vp those that are afflicted and lie downe but also hath added to his worde certeine externall signes and visible tokens of grace which may stirre vs vp to the remembrance of the promise concerning pardon of sinnes and which might teache vs and put vs in minde of the fauourable and friendlie good will of God towardes vs. Now after that the penitent is mindfull of the Lords death which death was a satisfaction for the sinnes of the whole worlde we bidde him both to giue thankes from his heart to Iesus Christ for his exceeding great benefites towardes vs for that hee offering vp himselfe for vs hath appeased Gods displeasure and for that he hath suffered the punishmentes in his owne bloud which wee by the iustice of God shoulde haue felte of which thing this mysticall Supper is extant in the Churche as a perpetuall signe and monument and also wee will him to sing merily and ioyfully hymnes or songs of praise vnto the same Iesus Christ with a gratefull minde both with himselfe at home priuately and also in the Churche with the assemblie of the faithfull publikely and to giue him that worshippe and honour which worthily he oweth vnto him finally to liue godly and holily and in a certeine endeuour and labour to change as it were and to vndoe that which hath bene done which is a sure token of a minde truly repentant to amend his vices with vertues to put away after a sort by doing well the memorie of his naughtie deedes before God as it were to blot them out to be briefe to walke worthie of the Lord as the Apostle saith For to them which are iustified by faith in Christ after a true and earnest repentance for their sinnes which now verely bringeth with it another kinde of life which requireth other manners the obedience of Gods law is then necessarie to the end they may now glorifie God with honest actions and godlie workes that they may adorne the doctrine of the Gospell and that they may offer vp spirituall sacrifices acceptable to God through Iesus Christ For that is not the onely office and proper function of the lawe which thing we haue spoken of elsewhere to bring men to the acknowledging of their sinne and to the feeling of the wrath of God to shewe vnto the regenerate their wicked affections but also that it should bee vnto the iustified by faith as it were a certeine glasse wherein they may daily view and beholde themselues and by which they may knowe how farre now they haue proceeded and profited in godlines how farre they are off from that perfect righteousnesse and that it should be vnto them as a certeine candle shining in the darknes of this life and as it were a guide to tell them the nexte way to saluation in which way they ought to finishe the course of this life and to trauell streight to God least they at any time offend in any thing or least they straying from the godlie way of liuing fall and rush headlong into sinne that so at the length they perseuering constantly in the true worshippe of God may come to blessed immortalitie and may finally obteine the rewardes prepared in heauen for them And surely wicked actions doe not well agree with a true faith neither can they which liue wickedly filthily and which endeuour not as much as in them lieth to keepe the commaundements of God promise vnto themselues that God will be fauourable vnto them for Christes sake For hitherto perteineth that notable saying of S. Augustine Fides tua inquit iustitia tua quia vtique sicredis caues si autem caues conaris conatum tuum nouit Deus volūtatem tuam inspicit luctam cum carne considerat hortatur vt pugnes adiuuat vt vincas certantem spectat deficientem sublenat vincentem coronat that is Thy faith saith he is thy righteousnesse for verely if thou doest beleeue thou doest beware if