Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	body_n	bread_n	expound_v	3,162	5	10.0922	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06531	A defence of the Roman Church VVherin is treated, vvhether the said Church of Rome hath fallen in faith, or no? Written in Latin by the R. F. Martinus Becanus of the Society of Iesus, Professour in Diuinity: and now translated into English.	Becanus, Martinus, 1563-1624.; Wright, William, 1563-1639.	1612 (1612)	STC 1700; ESTC S115571	18,025	50

perish so soūdly doth he seat the grace of his adoption in them that it may be stable sure And § 11. This in the meane time is to be holden for truth that how small weake soeuer faith be in the elect yet because it is a sure pledge vnto them of the spirit of God and a seale of their adoption the print therof can neuer be blotted out of their harts And. c. 24. § 6. And neither is this now doubtfull that Christ when he prayeth for all the faithfull asketh the same thing for them which he asked for Peter that their saith may neuer fayle wherby we may gather that they are out of daunger of falling away 10. That indeed God calleth reprobates to the faith but yet with the externall voice only not by internall grace neither doth God do it seriously and with a purpose to help thē but feignedly with intention to hurt thē Cal. l. 3. c. 24. § 13. He directeth his voice vnto them but to the end they may waxe more deafe He lighteth a light but that they may be made the blinder He profers them doctrine but that they may be more astonyshed therby He applyeth a remedie vnto them but that they may not be healed c. These the like do Caluinists teach But the primitiue Church in the first 500. yeares taught no such thing Yea it taught the contrary in all things as shal appeare by the Inductiō following The Primitiue Church taught 1. THAT God was not authour of sinne S. Chrysostome hom 2 3. in Acta Apostolorū Let no man say God is to vs author of euills Againe Better it were to be buried six hundred times thē that God should heare of such things by vs. Aug. l. 2. de peccat meritis c. 17. Make not God the cause of any mās fault Prosp in respōsione ad capitul Gallor c. 14. God is the author of good things but not of euill things Fulgēt l. 2. ad Monim c. 19. Deus non est vltor cuius est author Therfore seeing he is reuēger of Sinnes he is not authour of them 2. That God did not predestinate any man vnto death but by reason of sinne Aug. l. 3. cont Iuliannm c. 18. God is good God is iust he can saue men without good merits because he is good but he cannot damne mā without euill merits because he is iust And ad articulos falso sibi impositos art 2. That men are borne it is a good turne but it is the fault of the preuaricator that they perish Tertul. in libro de resurrectione carnis Deus de suo optimus est de nostro iustus Fulgentius l. 1. ad Monimun c. 26. It is well knowne there can not be said to be Gods wrath but where mās iniquitie is belieued to haue gone before 3. That the Body and Bloud of Christ is truly and really in the Eucharist Hilarius l 8. de Trinit Concerning the verity of the flesh bloud there is left no place of doubt Cyril Hierosolymitan Cateches 4. VVhen Christ himselfe so affirmeth saith of the bread Hoc est corpus meum who dare afterwards doubt therof And in the same place Vnder the forme of bread his body is giuen thee vnder the forme of wine there is giuē his bloud infra Holding this for most certaine that this bread which we see is not bread though the tast iudge it to be bread but the body of Christ Ambrosius l. 4. de Sacrament is c. 4. VVhen the consecration is made of bread it becomes the body of Christ And in lib. de mysterijs initiādis c. 9. Perhaps thou wilt say I see another thing how tellest thou me that shall receiue the body of Christ And this point remaines yet that we proue it c. Aug. serm 28. de verbis Domini Before the words of Christ that which is offered is called bread but when the wordes of Christ are vttered it is no lōger called bread sed CORPVS appellatur 4. That Baptisme for Infāts is necessarie to saluation Aug. l. 3. de anima cius origine c. 9. Belieue not say not teach not that children preuented by death before they be baptized can attaine to the pardō of originall sinne if thou wilt be a Catholike And epist 28. ad Hieronymum VVhosoeuer shall say that euē such children shall be quickened in Christ as depart this life without participation of his Sacrament this man verily condemneth the whole Church Let al Caluinists listē vnto this 5. That originall sinne is taken away by Baptisme Aug. Conc. 1. in Psal 115. That as the Aegyptiās were drowned in the sea so are our sinns droumed and extinct in baptisme the Prophet doth intimate more clearely then the light it selfe saying He will cast all our sinns into the depth of the sea Amb. l. 2. de Sacram c. 4. VVorthily is that water sweet wherin our fault is swallowed vp Lactantius l. 3. c. 26. By one lauare is all euill abolished 6. That faith without works and the keeping of the commandements is not sufficient to saluation Clemens Alexandrinui l. 5. stromatum By grace we are saued but yet not without good workes Nazra orat in sanctum lauacrū Doe good because that faith without workes is dead Chrysost homil lib. 3. in Ioan. Doth it suffice vnto eternall life to belieue in the Sonne No it doth not saith he S. Hierome in cap. 26. Isaiae Let a wall a forewall be set therin The wall of good works the forewall of Faith For it is not sufficient to haue a wall of faith vnlesse that saith it selfe be strengthned by good works Aug. in lib. de fide operibus Now let vs see that which must be shaken out of all religious harts least by an euill security they loose their saluation if they shall thinke only saith to be sufficient for the obtaining of it c. 7. That the works of the Iust are meritorious before God Aug. serm 102. de tempore Deus pro meritis sidei a tque bonorū operum dabit suis fidelibus regnum caelorū God for the merits of faith of God works will giue vnto his faithfull children the Kingdome of Heauen Basil orat in initium Prouerbiorum All we that walke the way of the Ghospell are merchants getting vnto our selues the possession of heauen by the workes of the commaundements 8. That the law of God is not impossible Basil in illud Attende tibi It is a wicked thing to say that the Commaundements are impossible Chrysost hom 8. de poenitentia Doe not accuse our Lord he commaūdeth not impossible things S. Hier. l. 3. cōtr Pelagianos God hath commaunded things that are possible this no man doubteth Aug. l. de natura gratia c. 43. God therfore commaundeth not impossible things 9. That faith holinesse being once had may yet be lost againe neither is it proper to the elect only Aug. in lib. de corrept gratiac 13. VVe must belieue that some of the Children of perdition hauing not receiued the gift of perseuerance to the end haue begun to liue in that faith which worketh by charity and do for some while liue both faithfully and iustly and afterwards fall 10. That God by his internall grace calleth al euē reprobates vnto the faith as much as lieth in him seeketh their saluatiō Ambr. serm 8. in Psal 118. The Sun of Iustice is risen vnto all comen vnto all suffered for all and rose againe for all But if any belieue not in Christ he defraudeth himselfe of as general a benefit as if a mā hauing his windowes shut should barre forth the beames of the Sunne Chrysost hom 7. in leremiam He enlighteneth euery man as much as in him lyeth But if any voluntarily the eyes of their mind being closed will not direct their eye-sight vnto the beames of this light such persist not in darkenesse by reason of the light but through their own malice or fault Now thou seest Good Reader I suppose that the Caluinists Church teacheth one thing and the Primitiue Church another thing in matters of sayth Caluin himselfe cōfesseth as much it manifestly appeareth by these few things which we haue alledged Wherupon I conclude that which was to be proued viz. that the Caluinists Church at this time is not the true Church of Christ because that it disagreeth from the Primitiue Church which all men graunt was the true Catholike Apostolike Church Ergo the Roman Church is the Catholike Church Hitherto haue we spokē of the former part The latter is that for the space of a 1000. yeares frō Pope Gregory vntil Mart. Luther there was no visible Church but the Romā which had a lawful succession of Bishops consent with the primitiue Church in doctrin of faith This needs no proof because the Caluinists can assigne forth no such Church besides the Roman Or if they thinke that they can I intreat thē to shew vnto me who were the Doctors of that Church who were the Bishops Pastours who were the Martyrs what Kings Emperours adhered vnto it what heretikos were cast forth by it What Vniuersities were cōfirmed by it what Churches it builded To none of these can they answere any other thing but that they know not or cānot tell But I wil vrge them further If there were any visible Church for these 1000. yeares either it was knowne or vnknowne to men If it were knowne name then the Doctours Bishops therof Name the Prouince Citty Castle wherin it was Who hath reueiled this matter vnto you None of you lyued in those dayes And to them that liued then it was vnknowne you say By what meanes then know you that such a Church there was Heere you are plunged and sticke fast And still I tarry vntil you giue me an answere Therfore once againe I conclude that there neither now is nor hath bene hitherto any visible Church besides the Church of Rome which hath agreed with the Primitiue Church in matters of faith and had a lawfull succession of Bishops FINIS

thinke this to be his dutie not to seeke for remission of his sinnes elswere but where the Lord hath put it to wit in the visible Church 2. The same teach Catholikes He hath not God for his Father saith S. Cyprian De Vnitate Ecclesiae that hath not the Church for his mother The holy vniuer sal Church saith S. Gregory Lib. 14. Moral c. 2. preacheth that no man can truly be saued but in her affirming that all such as are out of her can in no wise be saued The Catholike Church Ep. 50. a● Bonifaciū Comitenm sub finen● only saith S. Augustine is the body of Christ whose Sauiour he is Out of this body the Holy Ghost quickneth no man And VVhosoeuer he be and what manner of man soeuer he be he is Ser. 181 de tempore no Christian that is not in the Church of Christ 3. Diuers causes herof are assigned by S. Augustine First because in the Church only the Host of the Redeemer is immolated or offered vp 2. Those that labour in the vineyard only do receiue their penny hire 3. All that were out of the Arke were drowned in the floud 4. That mēber which abideth not in the body cannot haue life 5. The bough that is cut off from the tree cannot branch out or grow 6. A riuer separated from his fountaine dryeth vp These and the like S. Augustine setteth downe serm 181. de tempore 4. To the same purpose is that prophesy Isa 60. Open shall thy gates be continually v. 11. neither night nor day shall they be shut that the strength of the Gentils may be brought vnto thee and that their Kinges may be brought For the Nation and the Kingdome that will not serue thee shall perish In which words there are two things foretold One is that Christs Church should be visible which should be continually open for all Nations if they will enter into it The other is that all that entred not into it should perish The fourth Conclusion SVCH as forsake this visible and Catholicke Church are forsakers of Religion and Traytors and violators of holy VVedlocke 1. THVS Caluin § 10. when he saith So great accompt doth the Lord make of the communion of his Church that he shall he held a traiterous turne-coate and forsaker of Religion whosoeuer disobediently alienates himselfe frō the Christian society And then againe VVhence it followeth that the departing from the Church is the denying of God and Christ and therfore so much the more must we beware of such kind of disagreement or breach of faith And yet againe Neither can there be a more heinous crime imagined thē with sacrilegious disloyalty to violate that wedlocke which the only begotten Sonne of God vouchsased to contract with vs. 2. The like hath S. Augustine lib. de side operibus cap. 5. lib. 2. contra Cresconium cap. 34. where he teacheth that the visible Church albeit many bad men be in it is in no wise to be forsaken or deuided And amongst other things he citeth that out of S. Cyprian Although we see saith he cockle to be in the Church yet ought not our fayth or charity to be hindred that we should start backe from the Church because we see cockle to be in the Church We are only to labour that we may become good corne that when the corne beginnes to be laid vp in our Lords barnes we may reape fruite for our worke and labour The Apostle in his Epistle sayth In a great house there are not only great vessels of gould and siluer but also of wood and earth and verily some are honoured other some dishonored Let vs endeauour that we may be a goulden and siluer vessell 3. And the reason appeareth by that which hath beene said because that out of the Church no man can be saued Ergo he that voluntarily forsaketh the Church can haue no hope of saluation For he is like a member cut from the body or a branch cut frō the Vine or a sheep out of the sheepfold straying amōg wolues or like to those who being out of the Arke were swallowed vp by the deluge or floud of waters The fifth Conclusion THIS visible Church of Christ cannot be without Pastours Doctours Bishops and other Ministers that haue a lawfull calling and ordination SO teacheth Cal. § 11. where he saith Now doth Satā with the same wickednes endeauour to destroy that ministrie which notwithstanding Christ hath ordeined in his Church that it being taken away the edificatiō therof might perish And c. 3. § 4. Phere follow Pastours and Doctours whome the Church can neuer want And in this sort speak the Fathers S. Hierome l. cont Luciferianos saith That is no Church which hath no Priests And S. Cyprian l. 4. epist 9. Thou oughtest to know that the Bishop is in the Church and the Church in the Bishop that if any be not with the Bishop neither are they in the Church And in the same place The Church is a companie vnited to the Priest and a slocke adhering to their Pastour 2. And the reason hereof is threefold The first is because the Church cannot be without faith And faith commeth by hearing Rom. 10. 14. How shall they inuocate in whome they haue not belieued or how shall they belieue him whom they haue not heard And how shall they heare without a preacher or how shall they preach except they be sent The second reason is because the Church is not without Sacramēts the dispensatiō wherof appertaineth to Bishops and Pastours The third is because in euery Common-wealth there ought to be order Some are to gouerne others to obey therfore in like manner in the Church some ought to be sheep others Pastours or Sheepheards Heere hence is that of the Actes 20. 28. Attend to your selues to the whole slocke ouer which the Holy Ghost hath placed you Bishops to gouerne the Church of God And Eph. 4. 11. And he gaue some Apostles and some Prophets and other some Euangelists and others Pastours and Doctours to the consumation of Saints vnto the worke of the ministrie vnto the edification of the body of Christ Vpon which words Beza Caluins disciple writeth thus Out of which words it is plaine inough that these two gifts to wit of being Pastours and Doctours ought to be perpetuall in the Church of God The sixth Conclusion THIS visible Church is so firmely founded vpon Christ that it cannot possibly fall away or perish 1. THIS Caluin cannot deny because it followeth euidētly out of his owne principles This I will shew you by these argumentes following First no man can be saued out of the visible Church according to the third Conclusion graunted by Caluin But alwaies there are some saued Ergo alwayes there is a visible Church Secondly Christ conioyned to himselfe the visible Church as a Spouse with an indissoluble band according to the first Conclusion Ergo the Church can by no

5. VVe call predestination that eternall decree of God whereby he had it determined with himselfe what he willed to become of euery man For all are not created to a like condition but to some eternall life to other some eternall damnation is preordained Therefore as to one of these two endes euery man is ordayned so we say he is predestinate either to life or to death And Cap. 22. § 7. But wheresoeuer this pleasure of God raigneth there no workes come to be considered And. c. 23. § 1. It is in no wise meete to assigne the preparing to destruction to any other thing then to the secret counsel of God And § 2. Men by the bare will of God without their owne deseruing are predestinate to eternall death And § 5. I say that they were created of the Lord whome he without doubt foreknew were to goe into destruction and that it was so done because he so willed 3. That Christs body is not in the Eucharist but in heauen only Caluin in his Consent with the Tigurines in the matter of the Sacrament All locall imagination of presence must be taken away sor when the signes are heere in this world wee see them with our eyes we seele them with our handes Christ as he is man is no other where to be sought for then in heauen nor otherwise then with the mynde and vnderstanding of saith Peruerse therfore impious superstition it is to include him vnder the elements of this world VVherfore such as in the solene words of the Supper Hoc est corpus meū Hic est sangius meus do precisely vrge the litterall sense as they say let vs reiect them as preposterous interpreters For we hold it to be without all controuersy that they are to be taken figuratiuely and that the bread wine are said to be that which they do signify Neither ought this to seeme either new or insolent that the name of the thing figured should by the figure called Metonymia be transferred vnto the signe seing such like speaches do euery where occurr in Scriptures Neither do we by so speaking say any thing more then what is extant amongst all the ancientest best approued writers of the Church And yet againe Because the body of Christ is finite conteined in heauen as in a place it must needes be so far distant from vs as Heauen is from Earth 4. That Baptisme is not necessary to Saluatiō for children of faithfull parents because that such childrē are sanctified from their mothers womb are heires of eternal life through that promise Gen. 17. 7. I will be thy God and of thy seede after thee Calu. in Antidot Cōcil Trident. sess 6. cap. 5. But it hath pleased the Councell to driue such Children away from the Kingdome of God as are first taken out of this life before they could be offered vnto Baptisme as though it were said in vaine that such are borne holy that are borne of faithfull parents For vnlesse the promise of life should already belong to them before he should profane Baptisme whosoeuer should giue it them But if that God haue adopted thē vnto his Kingdome how great an iniury is there done to the promise as if it were not sufficient of it selfe vnto their saluation The contrary opinion I confesse hath borne sway but it is an vniust thing that Gods truth should be ouerwhelmed with mans errour though of neuer so long continuance The saluation of children is included in the promise by which God testifieth to the faithfull that he will be a God to them and to their seed In this respect did he pronounce such to be borne vnto him as came from Abraham Not from baptisme therefore hath their saluatiō beginning but that which was already founded in the word is now sealed by Baptisme 5. That Originall Sinne is not taken away by Baptisme but still remaineth in vs so long as we liue Cal l. 2. Inst c. 1. § 8. This peruersnesse neuer cesseth in vs. And. l. 4. c. 15. § 10. Now it is cleare how false it is that by baptisme wee are loosed and deliuered from Originall sinne And in Antidoto Conc. Trid. sess 5. Sinne truly abideth in vs neither is it by Baptisme extinguished 6. That only faith doth iustifie and is sufficient to Saluatiō Cal. Inst l. 3. c. 11. § 18. VVe say that man is iustified by saith only And a little after Doth not he perfectly inough giue all things vnto saith that taketh all things frō workes And in Antid Conc. Trid. sess 6. can 11. Vim iustificandi ac facultatem fidei in solidum vindicamus And in the same place can 20. VVe are to knowe that the trust of Saluation in no wise dependeth of keeping the cōmaundements For that sentence of Paul euer standeth That the Ghospell differeth from the Law in this that it promiseth life not vnder the condition of works as it did but through Faith 7. That all the works of the Iust are defilings mortal sinns Cal. l. Inst 3. c. 12. § 4. All the workes of men are nothing else but defilings filthines that which amongst the cōmon sort is accompted righteousnesse is before God meere iniquity And c. 14. § 9. Thus haue we shewed that not so much as one good work cōmeth out of holy mē which if it be iudged in it self deserueth not the iust reward of shame And § 11. Vpon these 2. points we must firmely stād that there was neuer yet any work of a godly man which if it were examined by the seuere Iudgmēt of God was not dānable Againe If any such worke were shewed which is not possible for man yet being corrupted defiled with sinne wherwith most certaine it is that the doer of it is burdened defiled it looseth grace And c. 15. § 3. Nothing cōmeth out of any man how perfect soeuer he be which is not defiled with some spot 8. That the law of God is impossible to be kept neither by any man though neuer so holy was it euer yet kept or can possibly be kept hereafter Caluin l. 2. Inst c. 7. § 5. VVheras we said the keping of the Law was impossible that is in few words both to be expounded proued And in Antid Conc. Trid. sess 6. c. 12. It sufficeth me aboūdantly that there neuer was any yet that satisfied the law of God neither can there be any such found Againe He denyeth that the Prophets Patriarches godly Kinges how soeuer they might be holpen by the spirit of God were not meet or able to beare the yoake of the Law neither doth he doubtfully pronoūce that the keeping of the Law was impossible 9. That faith holinesse is proper to the elect that being once had it cānot be lost any more Cal. l. 3. c. 2. § 11. Therfore as God doth regenerate only the elect with incorruptible seed for euer so that the seed of life planted in their harts may neuer