Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	lord_n	sacrament_n	23,081	5	7.5899	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08327	The guide of faith, or, A third part of the antidote against the pestiferous writings of all English sectaries and in particuler, agaynst D. Bilson, D. Fulke, D. Reynoldes, D. Whitaker, D. Field, D. Sparkes, D. White, and M. Mason, the chiefe vpholders, some of Protestancy, and some of Puritanisme : wherein the truth, and perpetuall visible succession of the Catholique Roman Church, is cleerly demonstrated / by S.N. ...	S. N. (Sylvester Norris), 1572-1630.	1621 (1621)	STC 18659; ESTC S1596	198,144	242

nor yet did they vse the true matter and forme prescribed by him Therefore notwithstanding their character their ordination was nothing els but a prophanation of that Sacrament For to instance in the order of Priesthoode so intrinsecally presupposed in Episcopall dignity as the Catholique Athanasius Apolo 2. in Episc Cōcil Sa●d Councell of Sardis wondred at the Arians impudency because they gaue sayth the Councell to him the title of Bishop who was not so much as a Priest The Priesthood instituted by Christ was a Priesthood ordeyned to sacrifice A Priesthood to which a iudiciall power was giuen by the holy Ghost to pardon and remit sinne● in 〈…〉 Pennance The forme of the Priesthood was partly that Receaue the holy Ghost whose sinnes you shall forgiue they are forgiuen them and whose you shall retayne they are reteywed partly this other 10. 20. vers 23. mentioned in the Councell of Florence Receaue power to offer sacrifice in the Church for the liuing and dead in the name Cōcil Flor. in litter is Eugen. Luc. 22. of the Father and of the sonne and of the holy Ghost Which words although they be not set downe in holy writ in playne tearmes yet the substance of them is gathered out of S. Luke and that kinde of forme as likewise the forme of Baptisme is deliuered by tradition as proceeding from Christ The matter necessarily accompayning this later forme is the reaching of the chalice with wine the paten with the hoast to the party consecrated specifyed also in the aforesayd Councell of Florence So that two actes or functions are included in our Priesthood or a The power of Priesthood cōtayneth two functions the one about the true the other about the mysticall body of Christ power twofold The one apperteyning to the true and reall body of Christ to consecrate and offer it to God which is the chiefest act or faculty of Priesthoode and first also imparted The other ouer Christes misticall body the members of his Church to remit their sins which necessarily presupposeth the former This order of Priesthood these two functions all Protestant superintendēts disclay me and deny this the consecratours intende not to giue nor do the consecrated Mynisters purpose to receaue they haue not then that sacred ordination which was prescribed by Christ 10 Yet sayth M. Mason that holy Priesthood which Christ ordeyned we haue pared from the corruptions of sacrificing and shrift which you haue added to the institution Mason lib. 1. c. 2. p. 11. and libr. 2. c. 11. p. 94. In the first part of the Antidote in the 4 ad 5. contro of Christ Well then the whole question is brought to this issue whether our Sauiour instituted a sacrificing Priesthood to which authority is also giuen to remit sinnes in the Sacrament of Pennance or no But both these pointes I haue sufficiently conuinced in the first part of my Antidote The one in the controuersy of the Sacrifice of the Masse the other in the controuersy of Auricular Confession and the former I shall touch agayne in the Chapter ensewing Therfore if Protestant haue pared away these Priestly functions they haue reiected the whole substance and pared of the very pith of Christes heauenly Priesthood 11. Or if they will needs vsurpe the name of Priests let them tell me I beseech them in what order doe they ranke them selues In the order of Aaron or of Melchisedech The order of Aaron was to offer bloudy sacrifices bulles calues rammes and heyfers which neyther they Primas ad Heb. 5. callenge for any thinge I see nor yet doe they practise that abrogated function much lesse the function of Melchisedech whose office was to offer bread and wine and Euseb l. 5. de demon Euang. c. 3. Oecum ad Heb. 5. Geneb l. 1. Chronog Gal. l. 10. c. 5. Iero. in ep ad Marcal Cyp. ep 63. Aug. in ps 33. Primas in cap. 5. ad Heb. Arn. in ps 109. Pulke in c. 7. ad heb sect 8. in cap. 10. ad Corinth sect 8. not any of the former victimes Melchisedech sayth Primasius was not a Priest according to the legall precepts but accorning to the dignity of a certayne singular Priesthood offering bread to God not the bloud of bruit beastes Melchisedech sayth Eusebius neuer seemeth to haue vsed corporall sacrifices but wine only bread Melchisedech sayth Oecumenius was the first who offered an hoast without bloud to wit bread and wine Which Genebrard and Galatinus also proue out of the ancient Rabbines And therein Melchisedech was a perfect type and figure of Christ Witnesse Saint Ierome Melchisedech euen then in token of Christ offered bread and wine Saint Cyprian VVe see in the Priest Melchisedech the Sacrament prefigured of our Lordes sacrifice Saint Augustine Christ instituted a sacrifice of his body and bloud according to the order of Melchisedech Primasius In the order of Melchisedechs Priesthood Christ is made not a temporall but an eternall Priest not offering legall victimes but like vnto him bread and wine to wit his flesh and bloud Arnobius Christ by the mystery of bread wine is made a Priest for euer But you say quoth Fulke that Christ offered not bread and wine therefore not that which Melchisedech offered Did euer man reason so foolishly For must the signe and thinge signed the figure and the truth be al one Was not the Pascall lambe infinitly more base and inferiour in condition to our blessed Redeemer the Lambe of God Yet was it not a perfect type and figure of him In like manner the bread and wine offered by Melchisedech although meaner in quality and different nature from Christs body and bloud which ●●mselfe sacrificed is the true tipe notwithstāding re●●●blance hereof because this is made of the substance and offered vnder the accidents of bread and wine and so the same in quality the same in appearance the truth and full accomplishment of that typicall sacrifice which Melchisedech offered 12. This kind of oblation and office of Priesthood Luc. 22. v. 19. Doe this for a commemoration of me Aug. libro 1. cont ad leg prophe ca. 20. l. 16. de ciuit cap. 22. Amb. in psal 38. Epiphan haer 59. Theo. in c. 5. ad heb Leo 2. de āniuers suae assump Euche l. 2. c. 18 in Gen. Prim. in c. 5. ad heb Fulke in c. 7. ad heb sect 8. by the expresse warrant example and commaundement of Christ his Church the Church of Rome now practiseth vnder him And by this he being chiefe Priest and principal sacrificer the eternity of his priesthood is most properly continued according to the doctrine of the an●ient Fathers Of Saint Augustine They know that reade what Melchisedech hath offered such a sacrifice they now see offered to God throughout the world Also There first appeared the sacrifice which now is offered to God by Christians and that is fullfilled which longe after this is spoken by the Prophet to

Antoni 4. pa. summae titu 1● c. 7. Guido de haer Alfonsus aduersus Haeres Prateolus in Eleucho wherewith they accuse the Roman Church or els they shew themselues impostors and calumniatours of the Spouse of Christ especially seeing their Chroniclers the Magdeburgian Protestants can find out the beginning of matters of lesse moment of euery externall and decent rite which hath beene practised in the administration of Sacraments celebrating of Masses consecrating of Altars of euery new Canon or decree concerning Buriall Mariage holywater fast of lent and other Ember dayes yet ascribing some of these thinges to Popes which were first ordeyned by the Apostles They take vpon them to set downe euery little change and alteration in order of discipline and manner of Gouernement which hath fallen out in the Roman Cent. 2. c. 6. col 126. Cent. 3. c. 6. col 137. 138. Cent. 2. 3. 4. c. 7. Cent. 2. 3. 4. c. 4. Church They note the very titles her Bishops haue vsed in their priuat letters They task the phrases of speaches which seeme to thē incommodious in their publik writings And if any change or mutatiō euer happened in matters of fayth could it haue escaped the pens and eyes of such curious marke-maysters of such quick-sighted enemies 14. Furthermore the chiefest innouations of which our aduersaryes endite the Roman Church were such as they could not creepe in by little little but they must Auricular confessiō is a thinge so trouble some as it could not be introduced into the Church by little and little without resistance needes be espied mentioned and resisted with might and mayne For example Auricular Confession is a thing so distastfull and combersome to flesh bloud so repugnant to the haughty humours and dispositions of men as it could neuer haue beene brought into any Church or diocesse much lesse in to all neuer haue beene quietly imposed vpon any meane person much lesse vpon Kings Princes and the greatest potentates in the world vnlesse it had beene instituted commaunded by God The supremacy likewise and soueraignty ouer others is if it be vsurped a tyrannical enchroachment subiect to so much iealousy strife enuy hatred and contradiction as I will No more could the supremacy or any other article of moment not say the exercise but the very motion of such authority had beene a fanne to moue trouble and sedition in all the world The same I auouch of the worship of images of satisfaction for sins of seruice in an vnknowne tongue of the adoration of the Sacrament of the sacrifice of the Masse c. what garboyles would these things haue bread if they had beene intruded vpon all nations The sacrifice of the Masse could not be newly established without trouble perturbation by the inuention of man For to pursue this later do you think it possible for any Pope or Emperour to introduce now the dayly immolation of a Lambe after the Iewish manner or the publike adoration of a Bull or serpent in all his territories and that none should be knowne to murmure and repine No friend or foe subiect or stranger should be so carefull as to note the authour tyme of such Iudaicall superstition and heathenish Idolatry No more is it possible for man to commaund the sacrifice of bread and wine to be offered vnto our Lord those elements to be adored as the euer liuing God and he not Epiphan haer 79. to be knowne who should first ordeyne it 15. Certayne heretikes called Collyridians once offered a little Cake in sacrifice to our Blessed Lady honouring Cyprian l. 2. ep 3 quae est ad Caecilium Tom. 3. cōcil in concil quinisexto can 232. folio 147. apud Binium Aug l. de haer Cōcil Bracha cap. 1. habeturap Binium tom 2. concil f. 1202. her as a Goddesse and Epiphanius wondring at their madnes nameth the Countrey to be Arabia and the vpper partes of Scithia the towne Thrace the persons chiefly women which beganne that Idolatry The Aquarians offered only water in the chalice of our Lord and S. Cypriā inueigheth agaynst them as violating his tradition The Armenians on the contrary side offered only wine and the Councell held at ●●ullo in the name of the 6. Synod accuseth them of the like transgression Other heretikes called Artotyritae sacrificed cheese togeather with bread Others offered milke insteed of wine and S. Austine condemneth the former the ● Councell or Brachara the later as repugnant to the Euangelicall and Apostolicall doctrine But was there no Councell generall or Prouinciall not any Cyprian nor Epiphanius nor Augustine to reprehend the sacrifice of bread and wine in which the body and bloud of Christ is truly conteyned Were the aforesayd superstitions controlled by them who notwithstanding allowed this as the institution of Christ Our aduersaryes themselues haue vsed that diligence as to obserue the tyme the place the vestements the chalices the addition of euery rite ceremony word or versicle which in the manner of that sacrifice for order decency sake the Church hath ordeyned yet when she first instituted the sacrifice it self they cannot obserue Sparke in the preface before his answere to Mayster Iohn d' Albins For example Doctour Sparke telleth vs that the first allowance of sequences in the Masse is attributed to Nicholas the first In Alexander the seconds time sayth he alleluia was first suspended out of the Church in the time of Lent The Centurists ascend higher euen to the auncient tyme of the Churches purity and they forbeare not to report out of other historiographers that Telesphorus Pope in the second age after Christ instituted three Masses to be sayd on Christmasse night Likewise that before the sacrifice the Angelicall hymne Gloria in Cent. 2. c. 6. col 114. 115. excelsis should be sayd They relate a constitution of Pope Soter in which he decreed that no mā after he had taken any meat or drinke though neuer so little should say masse 16. In the 3. age they referre to Pope Stephen and quote his deeretall epistle how the peculiar and sacred attire Cent. 3. c. 6. col 146. Nauclerus gener 8. Polid. l. 5. cap. 10. which the Priests only vsed in the misteries of the Eucharist should not be toutched by any but consecrated persons How he who was to sacrifice before he ascended the Altar made his confession VVhich rite say they Fasciculus temporum and Nauclerus ascribe to Pontianus Yet some as Palidor sheweth assigne it to Damasus Sixtus ordeyned that whilest the Priest before the celebration I vse their wordes did reade the Cannon in silence the tripled Sanctus should be sunge among Naucler gener 9. the people witnes Nanclerus and Polidore In the 4. age Too great say they and superstitious was the insolency of the Roman Church touching the celebration of Masse which the Roman Councell Cent. 4. c. 7. col 497. vnder Siluester commaunded to

eloquent and learned Bishop sharply rebuked in a publike audience by the venerable and reuerend Spiridion only because he chaunged for elegancy and finenes of speach a word of the sacred writ of no great importance to wit Grabatum into Lectulum and could so many chaunges or prophanations rather as sectaryes conceaue not in words Nicepho l. 8. cap. 42. but in sense and substance in Sacraments sacrifice orders Priesthood worship of God and chiefe articles of fayth be generally made in all Countryes without ●hecke or controllement It is credible It is possible 20. The third Rule is mentioned by Tertullian That if these pointes of doctrine which Protestants condemne in the Roman Church were the inuentions of men they could neuer be so vniformely taught and constantly belieued among such diuersity of nations For Is it likely sayth he so many and so great Churches could combine together all in the same errour Had Churches erred they would haue differed Tertulliā in prescrip cap. 28. in their errours VVherefore what is one and the same amongst so many was not ●eygned but deliuered So the Pagans or heathenish Idolaters agreed all in acknowledging fealty by outward sacrifice to some high and supreme excellency Aug. ep 49. ad Deogra q. 3. which was God as S. Augustine insinuateth proceeded frō God yet they infinitely varied in the multiplicity of false Gods to whom diuersity of sacrifices which they offered for those thinges sprung from their own fancies or selfe liking of others But the Roman Church euery The conformity of the Romā faith in al articles al ouer the world cōuinceth it to be the true fayth of Christ where accordeth not only in the externall homage of sacrificing to some but in the three persons of Trinity to whome alone our sacrifice is offered In the thinge sacrificed which is bread and wine mingled with water both consecrated into the body bloud of Christ In the forme of wordes which our Sauiour himselfe vsed in offering of it In the circumstance of tyme and place in which he instituted it In all necessary conditions properties or other dispositions required in him that sacrificeth Which constant vniformity must needs flow frō the soueraygne springe authour of vnity That which I auouch of our sacrifice is verified of Purgatory prayer for the dead inuocation of Saints merit of workes and the rest which Protestants condemne of nouelty and superstition For neyther can these be drawne to any other head or of spring then Christ and his Apostles nor could they be so conformably taught by all sorts of people had they crept into the Church by the errours of men Therfore by al these rules it is manifest that the Romā Church neuer altered her fayth or vented any new opinion not generally approued before Which rules M. Field also Field in his 4 booke of the Church chap. 18 fo 224. receaueth as infallible saying VVhatsoeuer the most famous haue constantly and vniformely deliuered as a matter of fayth no man contradicting though many other Ecclesiasticall writers be silent and say nothing of it Like wise that which the most famous in euery age constantly deliuered as matters of fayth and as receaued of them that went before them in such sort that the contradictours and gaynsayers were in their beginning noted for singularity nouelty and di●●on and afterwards in processe of tyme if they persisted in such con●radiction All Protestants cōuicted of innouatiō by Fields testimony Aug. tom 7. l. 1. cōt Iulia. pela cap. 2. Aug. in psal cōtra partem Donati Cypriā ep 55. Iero. Apo. aduer Ruff. l. 3. c. 4 Cito Romanā fidē non posse mutari Bern. in c. 1●0 ad Innocen Arbitror ibi potissimū resarciri dāna fidei vbi nōpossit fides sentire defectum Bilson in 2. part of the true differ c. pag. 386. print in 8. charged with heresy These thinges we admit sayth ●e as comming from those first authors and founders of our Chri●●ian profession See what a verdict M. Field hath giuen in ●o acquite our sacrifice and other articles from superstiti●n which haue beene by the most famous in all ages vniformely belieued and to find his owne sectmates guilty of innouation who for gaynsaying of them were in their beginning noted for singularity nouelty and diuision as Aerius Vigilantius and other their forerunners at sundry tymes haue been for the like contradiction and afterwards for their willfull perseuerance arraygned condemned of heresy by the whole Senate of Christendō in the Councell of Trent 21. Finally many auncient Fathers and renowned writers testify not only that the Romā sea bath not but that it cannot chaunge or alter her beliefe by reason of Gods special assistance alwayes guarding and protecting it and her supreme Pastour So S. Augustine writeth of Innocentius the Pope VVhat could that holy man answere to the African Councells but that which aunciently the Apostolicall sea the Roman Church held with other Churches And in another place he calleth Peters seate That Rocke which the proude gates of hell ●●●quith not S. Cyprian sayth To the chayre of Peter the prin●ipall Church c. infidelity or false fayth cannot haue accesse S. Ierome Know you that the Roman Fayth commended by the Apostles ●oyce receaueth no such delusions and that being armed with Paules ●uthority it cannot be chaunged c. S. Bernard writing to the Pope sayth All daungers scandalls of the Kingdome of God es●●cially those which belonge to Fayth ought to be reserred to your A●ostleship For I thinke it meeete that the decayes of fayth be there re●ayred where Fayth cannot suffer any detriment For to what other ●ea was it euer sayd I haue prayed for thee Peter that thy Fayth doe ●●● fayle M. Bilson obiecteth to himselfe by Philander his aduersary these three last authorityes and although he dippeth of the chiefest part of S. Bernards sentente disgraceth him with the scoffe of poore Bernard and requireth some grauer and eider Father Yet he graunteth that S. Bernard applyeth this priuilege of not erring to the Church of Rome But S. Cyprians saying he pittifully writheth vp and downe forcing it rather to be vnderstood of the people of Rome then of the Pastours of whome S. Cyprian directly speaketh writing to Cornelius the Pope of Felicissimus Cypria ep 55. and other seditious persons sent by Fortunatus the false Bishop out of Africa vnto him His wordes are After all this they dare sayle and carry letters from schismatikes prophane persons to the Chayre of Peter and the principall Church where Priestly vnity had her beginning do not remember those to be Ad quos perfidia non potest habere accessum Romans whose sayth was praysed by the Apostles mouth to whome infidelity or false beliefe cannot haue accesse Therefore to them infidelity could not come in S. Cyprians iudgement to whom Fortunatus sent his legates to them that presided in Peters chayre to