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A07472 A pill to purge out poperie: or, A catechisme for Romish Catholikes shewing that popery is contrarie to the grounds of the Catholike religion, and that therefore papists cannot be good Catholikes. Mico, John. 1623 (1623) STC 17858; ESTC S121915 31,742 49

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determined as a publike Law in the Councell of Constance about the yeere 1114. Perk. 2. Vol. 554.2 b. Secondly they reserue the Bread in boxes pixes other vessels of the Church for dayes weekes and moneths They shew it to the people the Priest lifting it ouer his head an● going with it in procession All this is contrary to the Sacrament for it is no Sacrament vnlesse there be a giuing receiuing eating and drinking M. 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 thin 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 yeere 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 the dead abolishing the fruit remembrance of the death of Christ disannulling his Priesthood giuing him to his Father whereas 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 shal deny that the whole substance of Bread and Wine is changed and conuerted into the bodie and bloud of Christ the formes and shewes onely of Bread and 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. 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 al true miracles are wrought openly cleerely euidently to mens senses Ioh. 6.26 But the Bread and Wine by the iudgement of all the senses remaineth and appeareth to be the same in substance which it was before of the same quality quantitie 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 he there seeth smelleth tasteth and then is willed to goe forth and to come in againe after the Consecration is ended by the Priest and to do 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 wafer-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 vse onely Before consecration it was common bread and wine ordained for the nourishing of our bodies After consecration it becommeth holy Bread and Wine sanctified by the Lord not so much to feede the body as the soule C. Did not the ancient Fathers hold this doctrine of Transubstantiation M. They knew nothing hereof for at least 800. yeeres after Christ Afterwards begun the disputations of Transubstantiation but not approued as an Article of faith The Church for a whole thousand yeeres taught no other then spirituall receiuing of Christ In the yeere 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 it is called or the bread in the boxe carried in processi●n worshipped M. Surely it is nothing else but a wheaten or breaden god or rather an Idol nothing inferiour to Aarons Calfe or Ierohoams Calues or the Nehustan and piece of brasse that Ezechias brake in pieces nay as vile and detestable as an Idoll among the Heathen And for a conclusion of their doctrine of Transubstantiation I will heere set downe a wittie conceit which one shewed me not long since I haue kept the matter but changed the meeter to make it sound somewhat the sweeter The Priests doe make Christs body and bloud Hereof none must once doubt They eate they drinke they box him vp They beare him all about DIALOGVE 7. C. I am satisfied touching the first point 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 be 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 do euen wilfully reiect the meanes whereby 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 Eighth hearing that the Scriptures should be put into English he spake to this effect and confirmed it with an oath viz. that if he knew that the Scriptures should bee put into English and that the King would haue them to be read in the Church rather then he would l●ue so long to see it he ●ould cut his owne throat But as Hall saith who heard him speake it he was not so good as his word for instead of cutting his throat he hanged himselfe C. What is the cause that they cannot abide to haue the Scriptures in their owne language M. S. John giues the reason For euery one that doth euill hateth the light neither cōmeth to it left his deeds should be reproued discouered Ioh. 3.20 If the Owle flieth abroad by day the birds by by discerne him
both the person and 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 in deed they deny it for they ascribe to him a body inuisible and infinite they teach that he 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 doe euen deny his Man-hood The Sonne of God is called Iesus because hee 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 guiltinesse 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 St. Francis the same titles properties power and the very same office due to Iesus Christ and 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 doe ascribe the former things to S. Francis is to be seene in a Booke written on purpose to shewe the conformity betweene him Christ called The Conformitie of Francis the which hath bin confirmed by the authority of the Church of Rome Pope Gregory the Ninth enioyned the faithfull to hold and firmely to beleeue the things taught in the said booke concerning S. Francis and that he should be punished as an Hereticke that would thinke the contrary Confor F. 2. lib. 1. Fol. 3. C. To whom else doe they ascribe that which is proper to IESVS 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 shee as they say is the Mother of mercy through whom we 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 find an infinite treasure of the wisedome and grace of God Her third office is Directionis gubernationis of direction and gouerning by example of her life This is imported by the letter R. and therefore she is named Regina the Queene Her fourth office is Iaculationis repulsionis inimicorum of flinging and repelling backe of enemies signified by the letter I and therefore they pray thus to her Tu nos ab hoste protege hora mortis suscipe Protect thou vs from the enemy and receiue vs at the houre of death Her last office is Aduocationis 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 herein but euen place her in the roome of Iesus and make her their Sauiour These be the very words of Fryer Iohn Viguerius a Doctor yea and a publike professour of Diuinitie among them in his Institutions to his Catholike Theologie Cap. 20. Sect. 9. Fol. 214. And herein he is like to such as can make Bells to sound euen what pleaseth their phantasticall braine and as best may feede their superstitious humours Further they say That she is the originall of our saluation the recouerer of grace and forgiuenesse our hope our saluation resurrection c. yea that to her it is giuen to bruise the Serpents head that she hath done it and procured that peace betweene 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 J thinke it most horrible blasphemie M. Account you this blasphemy what say you then to that which Carolus Scribanius a Iesuite 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 mās faith may lawfully take hold of both as wel as one Thirdly that the best compound for a sicke soule is to mixe together her milke and Christs bloud Fourthly that the sinnes and spirituall diseases of the soule are cured aswell by her milke as by his bloud Fifthly that her milke 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 bee found in the aforesaid Iesuites booke which M. C. hath put into English and sufficiently answered calling it The Iesuites Gospell besides all these things in a booke called the Ladies Psalter they haue put out the word Lord and put in the word Lady As for example Psalme 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 bookes were written long agone and it may be that they are now reiected by the Papists M. The later of them was indeede written long agone but is not reiected but stands vncontrouled or rather defended by the Iesuites and those of the principall The formeh was written but lately And whereas both the Author and his booke as M.C. saith deserued the fire and halter it was so farre frō being misliked in the Romane Sinagogue or any way censured that the booke hath bin reprinted the Author and his booke stand enrolled approued and commended in their great volumes set out for that purpose for good and Catholike As they place St. Francis and the Virgin Mary in Christs roome so doe they the Pope also a●ribing that to him which is proper vnto Iesus Christ and ●ay not without blasphemy be ascribed to any creature They say that the Pope is the Sun The Church the Moone The Pope is the Bridegroome the Church the Bride The Pope is the head the Church the body And what is this but to place the Pope in the roome of Iesus Christ and euen to say that the Pope is Christ Confor F. 2. li. 2. fol. 10. That they doe thus place S. Francis the Virgin Mary and the Pope in Christs roome and so make them Sauiours is more at large and sufficiently proued out of their owne Writers in a little Treatise set forth by M. Thomas Rogers in the yeere 1589. intituled An historicall Dialogue of Antichrist and Popery DIALOGVE 3. Ch. Hitherto you haue shewed how the Son of God is called Iesus because he is a Sauiour and