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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	bread_n	consecration_n	4,106	5	10.7048	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04458	An apologie, or aunswer in defence of the Church of England concerninge the state of religion vsed in the same. Newly set forth in Latin, and nowe translated into Englishe.; Apologia Ecclesiae Anglicanae. English	Jewel, John, 1522-1571.; Parker, Matthew, 1504-1575.	1562 (1562)	STC 14590; ESTC S107763	88,955	140

onely men may repose there conscyences In them all those thinges what soeuer are necessarye vnto oure saluation as Origen Augustine Chyrsostom and Cyryl did teache are fully and plentifully contained These be the myght and powre of God vnto saluation these be the foundacion of the prophets the Apostles whervpon is builded the Churche of God these be the moste certaine rule whereby the Churche of God in case it do stagger or erre may be directed and to the which al doctrine of the Churche ought to bee called to his triall Against the which no lawe no tradition no custome is to be hearde no not if Paule him selfe or an Aungell from heauen shoulde come and teache an other way We doe receaue the sacramentes of the Churche that is to say certen holy tokens ceremonies which Christ woulde haue vs to vse that in them he might set before our eies the mysteries of our saluatiō and more strongli confirme that faith whiche we haue in his bloude and seale vp his grace in oure hartes And these we doe call w t Tertullian Origen Ambrose Augustine Hierome Chrysostome Basile Dionyse and other Catholike fathers Figurs Signes Badges paterns counterpanes formes seals tokens Similitudes examples Images Remembrances and memories And we doubt not also to say with the selfe same fathers that they be certaine visible words seales of righteousnes badges of grace and we doe expressly pronounce that in the supper vnto suche as doe beleue there is truly deliuered the Body Bloude of the Lord the flesh of the son of God quickning our soules the foode of immortalite grace trouth life that y e same supper is the cōmunion of the body bloode of Christ by the partaking wherof we are quickned we are norished fed vnto immortalite and by the which we ar ocupied we are vnited grafted into y e body of Christ that we might dwell in hym and he in vs. Of Sacraments which are proprely to be reckened vnder that name we do acknowledg twoe the sacramēt of Baptisme and the sacrament of Thankes giuing for so many do we find deliuered consecrated by Christe approued of the olde fathers Ambrose Augustine And that Baptisme is a sacrament of Remission of sinnes and of that same wasshing wherby we ar clensid in the bloud of Chryst and from this sacrament no mā that will professe the name of Christe nother yet the young Infantes of Christian men in asmuche as they ar borne in sinne and do appertayne vnto the people of God ought to be put backe We do acknowledg the Lordes supper to be a sacrament that is to say an apparant symbole signe of the body and bloud of Christ wherin is set after a manner before our eis the death of Christ and his Resurrection and whatsoeuer he did here in his humane body to the intent we should gyue thanks for hys death and our deliuerance y t by often resorting vnto the sacramentes we shoulde continually renew the remembrance therof that we might be fedde with the trew body and bloode of Christ to the hope of resurrection and of lyfe euerla 〈◊〉 that we might be most assured that the bodye 〈◊〉 Christe is the same thing towardes the nourishing 〈◊〉 our soules y t breade wine is in y e feding of our bodies Unto this bāket ought al the people to be biddē that altogither might be partakers one with an other and might yelde an open signification and testimony of the felowship thei haue amongest them selfe and of that same hope whiche thei haue in Christe Iesu. Wherefore in case there were any that would only be a looker on abstaine from the holy communion such y e olde fathers and the Bishops of Rome in the first age of the Church before that priuate masses came vp did excommunicate as a wycked and a Heathen man neither was there any Christian man in those daies that toke vpō him whyles other men gased on to communicate alone Suche a decree Calixtus in time paste dyd make that after the consecration all shoulde communicate vnlesse thei had rather stande without the Churche dores for so saithe he hath the Apostles ordeined the holy Church of Rome doth holde Unto the people also what time thei come to the holy communion we saye bothe the partes of the sacrament ought to be giuen for so Christe commaunded it and the Apostles in al places did ordeine it and al the olde fathers and catholike Byshops did folow it And y t if any man do the contrary he committeth as Gelasius saith sacrylege and that oure aduersaries suche as at this day reyecting and abolyshing the holy communion without gods worde without any authoritie of the olde Councells without any Catholike father yea and without reason do defende priuate Masses and the dismemberinge of sacraments and do it not onely contrary to the expresse commaundement and will of Christe but also contrary to al Antiquitie do moste wickedly therin and are cursed theues and commit sacrilege We say that the breade and wine are holy and heauēly misteries of the bodye and bloode of Christe and that in them Christe himselfe the true breade of eternall lyfe is so presently deliuered vnto vs y t we do truly receaue his body and bloode through faith Neuerthelesse we do not so speake it as though we supposed that the natures of breade and wine were vtterly chaunged and came to nothinge as many in these laste ages haue dreamed though hetherto thei could neuer wel agre among themselfe of their dreame For Christe neuer went about to make that a wheaten cake should cast away his own nature and put vpon hit a certeine newe Godheade but rather for to chaunge vs and as Theophylactus speaketh to transelement vs into his bodye What maye be more plainely spoken then that whiche Ambrose sayth The bread wine are the same thyngs that thei were and are chaunged into an other thing Or whiche Gelasius saith It ceaseth not to be the substance of breade or nature of wine or whiche Theodorete saithe After the sanctification the mystycall signes caste not away theyr owne propre nature for thei remaine in their owne former substaunce figure and kinde or whiche Augustine saith That whiche you se is the breade and the cup the whiche thing euen your eies do tell you but that which your faith comminge to be instructed dothe require the breade is the body of Christe the cup his bloode or whiche Origen saith That breade which is sanctified by the word of God as concerninge the matter goeth into the belly and is cast into the withdrawing place Or which Christe said not onely after the consecratiō but also after the Communion ended I wil drinke no more of the frute of the vyne for it is certaine that oute of the vine cometh Wine not bloode Nother yet in

the authoritie of Gods word in so muche that as Ieremye saith the nūbre of Gods now dothe cōteruaile or rather excede the nūbre of the cities and the wretched people knoweth not towardes whiche of them it behoued them most to turne themselfe not bicause that albeit they be so many that they can not be numbred yet vnto euery one of thē thei haue apointed a seuerall office what they shal procure what they shal giue what they shall bring to passe but also bicause that bothe wickedly impudently they cal vpon the virgin Mary that she would remembre how she was a mother that she should cōmaunde her sonne and put in vre the authoritie that she hath ouer him We say that mā is borne in sinne leadeth his life in sinne That no mā can say truely My hart is cleane y t the most iustest mā is an vnprofitable seruant that the law of God is perfect requireth of vs a perfect and a ful obediēce that we in this life by no meanes cā satisfie the duety y t thereto doth appertaine Nor that there is any man that by his owne strēgth can be iustified in y e sight of God therfore that our onely sanctuarie and refuge is to the mercye of our Father through Iesus Christ to thintēt we may assuredly perswade our selfs y t he is the propitiatiō mercie sacrifice for our sinnes that w t his bloud al our spottes ar wiped away that he hath pacified al thinges with his bloud shedde vpō the crosse that he with that one and onely sacrifice whiche ones he offered vpō y e Crosse hath throughly perfected all thinges for this cause what time he was dyeng he sayd It is finished as thoe he wold signifie therby that the Raunsome for sinne of all mankind is payed This sacrifice in case there be any mā that thinke it not sufficient let them goe hardely seeke out a better We truly both bicause we know ther is but one we ar cōtent w t one loke for none other bicause it was to be offered but onely ones we doe not cōmaunde it to be repeted also bicause it was ful perfect in al respects we haue not instituted a cōtinual successiō of sacrifices Now although we say we haue no confidēce in our workes and doynges doe grounde the whole course of our saluatiō in Christ onely neuerthelesse we say not therupon y t we may liue loosly and wātonly as thoe it were inough for a Christian man to be dipped onely in y e water to beleue y t nothing els is to be looked for at his hande Trew faith is liuely and can not be idell Wherefore thus we doe teache the people that God hath called vs not to giue our selfs to excesse and our owne luste but as Paule sayeth vnto good workes to thintent to walke in them y t God hath drawen vs out of the powre of darkenes for to serue the liuyng God for to cut of the remaines of sinne for to worke our saluation in feare and trembling that the spirit of sanctification might appeare to be in our membres Christ him self thorough fayth to dwell in our hartes To cōclude we do beleue y t this self same flesh of ours wherin we doe liue albeit whē it is dead it turneth into duste yet at the laste day it shall returne agayne to life through the spirite of Christ which dwelleth in vs. In that daye what so euer in the meane time we suffer for his sake Christe will wipe from our eyes all maner of teares and we by him shall enioye life euerlasting and be with him for euer in glory So be it These be those heresies for the which a good parte of the world is cōdemned at this daye vnheard Wherfore they ought rather to haue brought their action agaynst Christe agaynst the Apostles agaynst the holy Fathers for these thinges haue not onely procedid frō them but also by them they were establyshed onles perauēture these men wil say the whiche also perhaps they will not sticke to say that Christ did not ordeyne the holy cōmmunion to thintent it should be distributed among the faithful or that the Apostles of Christ and the old fathers sayd priuate Masses in euery corner of theyr churches somtimes ten somtimes twēty at ones in one day or that Christ the Apostles did restrayne al the people from the Sacrament of his bloud or that euē that thing whiche at this day is done euery where amongst them and is so done that who that doeth otherwise they cōdemne him for an Heretike is not called of Gelasius their owne man sacrilege or that these be not the wordes of Ambrose Augustine Gelasius Theodorete Chrysostome Origene that bread and wine in the Sacraments remayne the same thinges y t they were before That whiche is sene vpon the holy table is bread that it ceasseth not to be the substance of bread and nature of wine that the substāce and nature of bread is not chaunged that the self same bread for so muche as apperteyneth to the matter goeth downe into the belly is caste out into the priuy place of withdrawing Or that Christ the Apostles and holi fathers did not praye in that tonge whiche the people did vnderstand or that Christ by y e one only sacrifice whiche he offered ones did not perfectly finishe all thinges or that that sacrifice was vnperfect so that now we haue neede of an other All these thinges thei must nedes say onles perauenture they had rather saye that all lawe and right is conteyned in the treasury of the Popes bosome or as one of his hyerlinges parasytes douted not in time paste to say that he might dispens agaynst the Apostles against the Councels against the Canōs of the Apostles and that he is not bounde by these examples ordinaunces and lawes of Christ. These thinges haue we learned of Christe of the Apostles and holy Fathers and the same we doe faithfully teache the people of God and for the same at this day we are called of him forsothe that wil be the prince of Religion Heretikes O mercyfull God Doe you conclude therfore that Christ him selfe and the Apostles and so many fathers haue together all erred doe you conclude that Origen Ambrose Angustine Chrysostome Gelasius Theodorete were men that abandoned and forsooke the Catholike fayth Doe you conclude that so perfect agrement of so many Byshops and learned men was nothyng els but a conspiracie of Heretickes Or els that that thyng whiche at that time was commended in them is now condemned in vs and that whiche in them was catholicke is now onely bicause men haue chaunged theyr fantasies sodenly become Schismatike or that whiche ones was trew nowe by and by bycause it pleaseth not these men shall be false Wherfore let them bryng forthe an other Gospell or let them shew causes wherefore

that is well instructed to stande a very blocke and a post without giuing any voice w tout vttering his opiniō only to awaite what they wil appoint or commaunde him to doe w tout eares without eyes without stomacke without courage to receiue without exception whatsoeuer these fellowes shall lay vpon him and at a blinde auenture doe their commaūdements how blasphemous and wicked soeuer thei be yea though they shoulde commaunde them to destroye Religion all together and to hange vp Christ himselfe vpon the Cross this is surely a matter bothe of great pride and of great reproch and of great iniquite also vntolerable for Christiā and wise Princes to endure For what think you Can Annas and Caiphas vnderstand these matters and can not Dauid and Ezechias vnderstande them Is it lawfull for a Cardinal being a man of warre and deliting in blood to sit in the coūcell And is it not lawful for the Emperor or a Christiā king For we doe giue no aucthoritie vnto our magistrates more then y t we know is both giuen vnto them out of gods word and also approued by the example of the beste gouerned commō welthes For besides y t God hath committed vnto euery faithfull Prince the charge of both the tables to the entent he shoulde vnderstande y t not only Ciuile matters but also religious Ecclesiasticall causes appertained to his office Besides y t kings or oftētimes expresly cōmāded of God to cut down superstitious groues to ouerthrowe Images of Idoles and aulters to haue at hande a copye of the boke of the law and that Esaie saith he ought to be a patron and a fosterer of the Church Besids I say al these things we see by the stories examples of the best tims for gouernement y t godly Princes neuer thought it a thing estranged from their office to take the charge of Churches Moses a ciuile magistrate and a leader of the people bothe receaued of God and also deliuered vnto the people the whole ordre of religion and of sacrifices and moreouer sharpely and greuously chastened Aaron the Byshoppe for the golden calfe and for transgression of Religion Iosue although he was none other but a cyuile magistrate neuerthelesse what time he was fyrste aduaunced to his office and appoynted to be ruler ouer the people he receiued his commission namely for religion and for the worshiping of God King Dauid what tyme as all religion by wicked kinge Saule was vtterly destroied broughte home againe the arke of God that is to saye he restored religion neither was he there as one that onely did cal vpon them and exhorte them to that worke but also he made Psalmes and Hymnes and did set in ordre euery degre and ordained their solemne araye and was in manner the chiefe amonge the Preestes Salamon the king buylded a Temple to the Lord the whiche his father Dauide had onely in purpose to set vp and when all was finished he made a goodly oration to the people touching Religiō and the worship of God afterwards he remoued Abiathar the Bysshop out of office and did apoint in his place Sadoke and what time as the Lords Temple was afterwards through the defaulte and negligence of the priestes in most filthy wise defiled Ezechias the king commaūded that the rubbishe and filth should be caried away that lightes should be set vp that incense should be offered and sacrifices be made according to the olde appointed order also that the brasen Serpent which at that time the people did most vngodly worsship should be takē downe and broken into powder King Iosaphat what time he saw the true worship of God was hindered that the people was w tholden by a priuate superstition frō the cōmon Temple which was at Ierusalē wherunto men ought to resort yearely from al partes of the realme he ouerthrew and toke away their hill altars superstitious groues King Iosias was diligent in admonisshing the priestes and Bysshops of their dutye King Ioas corrected y e ryoting arrogancy of priests Iehu did put the wicked Prophets to death But now to speake no more of examples out of the holy Scriptures and that we may rather come to cōsider in what sorte the Church hath been gouerned since the birth of Christ in the time of the gospell in time past Christian Emperors did sūmon y e Bysshops to come to coūcels Cōstantine the Councell of Nice Theodosiꝰ y e first the Coūcel of Constātinople Theodosius y e second y e coūcel of Ephesus Marciō the coūcel of Calcedon what time as Rufine alleged a coūcell as an aucthoritie that made for his purpose his aduersari Hierôe for to cōfute him saith Tel me by what Emperor was it sūmoned The same man in an Epitaphe of Paula doth cyte the letters of Emperours which commaunded the Latine and Greeke Bysshops to appere at Rome Doubtlesse for fiue hundred yeares together Themperour alone called the holy assemblies helde the coūcels of Bysshops So much the more doe we maruaile at the vntimely boldnesse of the Bysshop of Rome at this day who so vnaduisedly entyteleth himselfe alone vnto that thing which he knoweth whiles the Christian common welth was vnited in one was the Emperours right and now sythens that kynges haue encroched vpon part of the Emperors estate is the common right of all princes and yet he thinketh it sufficient for him to signifie his pleasure of holding a coūcell to the greatest estate of the worlde euen as he woulde sende to his man And in case that Ferdinando paraduenture be of such modesty by reason he is not sufficiently instructed of y e Popes sleightes that he can bere this iniurye yet the Pope himselfe for his holines sake should not offer him iniury chalēg vnto himself the right of an other mā But some man will say true it is that in those daies the Emperour called the councels bicause the Bysshop of Rome was not yet come to this greatnes yet neither at that time did he sit together in councell with the Bysshops nor entermeddle his authoritie wyth anye parte of their consultation Yes truely the Emperour Constantine as Theodoret saith did not onely sitt amongest them in the councel of Nice but also admonished y e Bishops how thei ought to trie their cōtrouersy out of the bookes of the Prophets and of the Apostles In disputation saith he of matters of diuinitie wee haue the doctrine of the holy Ghost set before vs to the intent we should folowe it For the bookes of the Euāgelistes of y e Apostles and of the Prophets doth sufficiētly declare vnto vs what we ought to think of gods will Theodosius the Emperour as Socrates saith dyd not onely sit amongest the Bysshops but also was chiefe iudge of the controuersy and did both teare the writinges of the Heretikes and also allowed the iudgement of the Catholykes In the councel