Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	eat_v	faith_n	flesh_n	8,620	5	7.3157	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16174	A reproofe of M. Doct. Abbots defence, of the Catholike deformed by M. W. Perkins Wherein his sundry abuses of Gods sacred word, and most manifold mangling, misaplying, and falsifying, the auncient Fathers sentences,be so plainely discouered, euen to the eye of euery indifferent reader, that whosoeuer hath any due care of his owne saluation, can neuer hereafter giue him more credit, in matter of faith and religion. The first part. Made by W.P.B. and Doct. in diuinty.	Bishop, William, 1554?-1624.	1608 (1608)	STC 3098; ESTC S114055	254,241	290

causes but relieth vvholy either vpon the example of reprobate Heretikes or vpon his owne inferences and enforcements drawne out of some darke sentences so shamelesly alleaged for the most part that they are cleane contrary to the plaine testimony of his owne authors in the very same place vvhereas we haue that most renowmed Emperours owne formal and expresse wordes professing himselfe to haue no power to judge ouer Bishops and Church affaires and that also fortified by the sound record of most graue holy and learned Fathers who liued some in his owne daies and some very neare thereunto Let then any man judge if he be not too too partial vvhether I gaue his Majesty wrong to vnderstand when I enformed him that Constantine the great that glorious ornament of our country vvould not take vpon him to be supreme gouernour in causes Ecclesiastical Or vvhether M. Abbot doe not goe about exceedingly to abuse his most excellent Majesty that with such bables foule shifts and manifest lies would perswade him the contrary Hitherto of the Emperours authority in calling of Councels and ouer Bishops so farre forth as M. Abbots objections out of S. Leo ministred just cause Now ere I passe vnto the next Successor of S. Peter and S. Paul which M. Abbot would force to speake in defence of their new Gospel I must according to custome shew in part what this Authour of his S. Leo doth teach in fauour of the Catholike cause that the indifferent reader may judge whether he were rather a Protestant or a Papist as they tearme vs. And because S. Leo is both ancient for he liued about 1200. yeares past and was also a most holy man by whom God did miraculously vvorke euen in his life time Againe for that he was very skilful both in the holy Scriptures and al learned Antiquity Greeke and Latin as may be seene by his Sermons and Epistles specially by the last Epistle written for the instruction of the Emperour called also Leo where he citeth S. Hillary S. Ambrose S. Augustine Latines S. Athanasius Theophilus Cyrillus Patriarkes of Alexandria Gregory Nazianzene S. Basil and S. Iohn Chrysostome Greeke Doctors And finally for that his workes be without al exception euen by the consent of the Protestants yea of such credit vvith them that they are gladde vvhen they can snatch a broken sentence out of him in fauour of their doctrine I wil therefore somewhat more largely cite his sentences in defence of the present Roman religion because they cannot choose but be of great value with al euen-minded men And the better to satisfie M. Abbots demandes I wil frame the order of S. Leos testimonies much thereafter Of the Pope and his Pardons S. Leo taught very much and most plainely as hath beene related in the beginning of this matter Of the Masse and of Transubstantiation he speakeh as perspicuously in very formal tearmes commanding Epist 79. ad Dioscor n. 2. That two Masses be said euery festiual day in great parishes where the people cannot conueniently meete al together at one Ne quaedam pars populi sua deuotione priuetur si vnius tantum Missae more seruato sacrificium offerri non possit nisi qui prima diei parte conuenit Lest some of the people be depriued of their deuotion if the custome of one Masse a day be obserued and the sacrifice may not be offered but at their meeting that come first in the morning In those daies when al men were so deuout to heare Masse that no body would willingly omit to heare one Masse at least euery holy day there was I weene no hundred markes to be forfeited for euery Masse they heard And were they then true Protestants thinke you who so zealously coueted to be present at the sacrifice of the Masse Moreouer S. Leo was so wel assured of the Real presence of Christes blessed body in the Sacrament and knew it to be so clearely acknowledged euen of the vulgar and common sort in those daies that he tooke it for a ground to confute the Eutichian heresie For hauing first declared that those Heretikes by affirming our Sauiour not to haue taken the true flesh of man did destroy his passion and resurrection he adjoineth Epist 22. ad Clerum In what darkenesse of ignorance in what drowsinesse of slouth haue these Eutichians I might as wel say Protestants lien that they could neither by hearing learne nor by reading vnderstand that which in the Church of God is so vniformely voiced and spoken off by euery man that it is not with-holden from the tongues of Infants to wit the truth of the body and bloud of Christ among the Sacraments of the Christian faith c. the substance and summe of S. Leos reason is that our Sauiour gaue his true flesh in the holy Sacrament to be eaten of vs therefore he tooke the true flesh of man otherwise he could not haue giuen it vs to eate ergo Eutiches was deceiued who denied Christ to haue taken the true flesh of man affirming him to haue taken only some shadow or similitude of it And because I am in the matter of Sacraments I vvil joine S. Leos testimony for the vertue of Baptisme In quo saith he foluitur quicquid peccati est Epist 84. ad Aquileiensem Episcopum cum quo nascitur Therefore is one baptised that whatsoeuer there is of sinne in him it may be loosed And after in the same Epistle Infants doe die to original sinne and elder folkes to al manner of sinne in Baptisme vvhich confutes the Protestants opinion that original sinne liueth and raigneth in al men after baptisme Now for the Sacrament of Confession and Satisfaction he is so formal that he hath left no euasion to the most nimble-witted Protestant Publike confession by reason of some inconueniences that thereupon ensued he prohibited but priuate and that which the Protestants cal auricular confession he alloweth and commendeth Epist 78. nu 2. ad vniuersos Episcopos Campaniae these be his wordes I decree that this manner of penance which is so exacted of the faithful that a prefession of euery kinde of sinne be written in a role and rehearsed publikely be wholy abrogated when as it is sufficient that the guilt of consciences be in secret confession declared to Priests alone For albeit that fulnesse of faith seeme laudable which for feare of God doe not stagger to blush before men neuerthelesse seing that some mens sinnes be such that it is not expedient they should be published least their enemies should take hold on them and prosecute them in law let that custome be abolished least many be thereby frighted from the remedies of penance for that confession is sufficient which is tendered first to God then also to the Priest c. Againe in another place Epistola 89. The manifold mercies of God doth so succour mans frailty that not only by the grace of baptisme but by the medicine of penance also

fiercely bent to deceiue others that he cared not vvhat vntruth he vttered The Apostle maketh honourable mention of Hebr. 9. vers 4. 5. the Images of the Cherubins placed gloriously in the vppermost part of the Israelites Tabernacle which for the holinesse thereof was called Sancta sanctorum Further that within the Arke of the testament standing in the same place vvere reserued pretious Relikes as the rodde of Aaron that blossomed a golden pot ful of that Angelical foode Manna which God rained from heauen and the Tables of the Testament to vvhich if you joine the sentence of the same Apostle 1. Cor. 10. vers 11. That al hapned to them in figure and were written for our instruction may not vve then gather thereby that Images are to be placed in Churches and holy Relikes in golden shrines And the same Apostle in the same Epistle declaring Hebr. 11. vers 21. that Iacob by faith adored the toppe of Iosephs ●odde vvhich was a signe of his power doth he not giue al juditious men to vnderstand that the Images of Saints for their holy representation ought to be respected and worshipped With as great facility and no lesse perspicuity we doe collect out of S. Paul that the Saints in heauen are to be praied vnto for he doth Rom. 15 30. 2. hartily craue the Romans to helpe him in their praiers and hopeth by the helpe of Cor. 1. vers 11. the Corinthians praiers to be deliuered from great dangers Whence we reason thus If such a holy man as S. Paul was stood in neede of other mens praiers much more neede haue we poore vvretches of the praiers of Saints S. Paul was not ignorant how ready God is to heare vs nor of the only mediation of Christ IESVS and yet as high as he was in Gods fauour and as wel informed of the office of Christs mediation he held it needful to request other farre meaner then himselfe to pray for him Al this is good saith a good Protestant for to instruct vs to request the helpe of other mens praiers that are liuing with vs but not of Saints who are departed this world Yes say we because the Saints in heauen are more charitable and desirous of Gods honour and of our spiritual good then any friend we haue liuing and therefore more forward to assist vs vvith their praiers They are also more gratious in the sight of God and thereby better able to obtaine our requests Al vvhich may easily be gathred out of S. Paul vvho saith that 1. Cor. 13.8 charity neuer faileth but is maruailously encreased in that heauenly country Also that Ephes 2. vers 19. we are not strangers and forraigners to the Saints but their fellow cittizens and the houshold seruants of God with them yea we are members of the same body wherefore they cannot choose but tender most dearely al our sutes that appertaine vnto the glory of God our owne saluation They therefore haue finally no other shift to auoide praying to Saints but to say that though al other circumstances doe greatly moue vs thereto yet considering that they cannot heare vs it is labour lost to pray to them To vvhich we reply and that out of S. Paul that the Saints can heare vs and doe perfectly know our praiers made vnto them For the Apostle comparing the knowledge of this life vvith that of the life to come saith 1. Cor. 13. vers 9.10 12. De Ciuitat Dei lib. 22. cap. 29. In part we know and in part we prophecy but when that shal come which is perfect that shal be made voide which is in part And a little after We see now by a glasse in a darke sort but then face to face Whence not I but that Eagle-eied Doctor S. Augustine doth deduce that the knowledge of the heauenly cittizens is without comparison farre more perfect and clearer then euer any mortal mans vvas of thinges absent and to come yea that the Prophets vvho vvere indued with surpassing and extraordinary light did not reach any thing neare vnto the ordinary knowledge of the Saints in heauen grounding himselfe vpon these expresse wordes of the Apostle We prophecy in part that is imperfectly in this life which shal be perfect in heauen If then saith he the Prophets being mortal men had particular vnderstanding of thinges farre distant from them and done in other countries much more doe those immortal soules replenished with the glorious light of heauen perfectly know that which is done on earth though neuer so farre from them thus much of praying to Saints Now to the Masse The same profound diuine S. Augustine with other holy Fathers vvho were not wont so lightly to skimme ouer the Scriptures as our late new Masters doe but seriously searched them and most deepely pearced into them did also finde al the partes of the Masse touched by the Apostle S. Paul in these vvordes Aug. epist 59 ad Paulinū Ambros Chrisost in hunc locum 1. Tim. 2. v. 1. I desire that obsecrations praiers postulations thanks-giuings be made for al men c. declaring how by these foure wordes of the Apostles are expressed the foure different sort of praiers vsed in the celebration of the holy Misteries By obsecrations those praiers that the Priest saith before consecration By praiers such as be said at and after the cōsecration vnto the end of the Pater noster By postulations those that are said at the communion vnto the blessing of the people Finally By thanks-giuing such as are said after by both Priest and people to giue God thankes for so great a gift receiued He that knowes what the Masse is may by these wordes of the Apostle see al the partes of it very liuely painted out in this discourse of S. Augustine vvho though he calleth not that celebration of the Sacrament by the name of Masse yet doth he giue it a name equiualent Epistola 59. Sacri Altaris oblatio the oblation or sacrifice of the holy Altar in the solution of the fift question at the exposition of these vvordes Orationes As for the principal part of the Masse vvhich is the Real presence of Christes body in the blessed Sacrament S. Paul deliuereth it in as expresse tearmes as may be euen as he had receiued it from our Lord 1. Cor. 11. vers 23. This is my body which shal be deliuered for you c. and addeth that he that eateth and drinketh it vnworthily eateth and drinketh judgement to himselfe not discerning the body of our Lord. And in the chapter before makes this demande The Chalice or cup of benediction which we blesse is it not the communication of the bloud of Christ and the bread which we breake is it not the participation of the body of our Lord Moreouer he speaketh of the Church of Rome being then but in her cradle most honourably saying Your faith is renowmed in the whole world and after Rom. 1.

now by the Canon of the Masse the Priest must dippe the third part of the consecrated host into the Sacrament of the bloud and there praieth that this mixture may be heathful to himselfe and al the receiuers vnto euerlasting life WILLIAM BISHOP I Cannot easily judge whether this man were more fiercely bent to deceiue others or more foolishly set to shame himselfe vvith lying that durst aduenture vpon this Canon of the auncient and most learned Pope Iulius for besides that it hath nothing for the Protestants purpose it doth in sundry points notably confirme the Roman doctrine thus beginneth the Canon When euery crime and sinne is purged and blotted out by sacrifices offered vnto God what shal hereafter be giuen to God for the purgation of our sinnes when errour is committed in the oblation of the sacrifice it selfe note how often he repeateth and recommendeth the diuine sacrifice of the Masse For we haue heard of some men possessed with schismatical ambition who contrary to diuine order and the institution of the Apostles doe in the diuine sacrifice offer milke in steede of wine others also for a complement of communion doe giue the dipped Sacrament to the people c. Then confuting these opinions he saith When the Master of truth did commend to his Disciples the true sacrifice of our saluation he gaue to none of them milke c. let therefore milke be no more offered when we sacrifice Then come in the broken vvordes of M. Abbot thus But for that of the dipped Eucharist which for a complement of communion they deliuer to the people they haue not receiued any testimony brought out of the Gospel where our Lord commended to the Apostles his body and bloud for there the bread is mentioned apart and the commendation of the Chalice apart where M. Abbot first left out the commending of Christs body and bloud to his Disciples because those vvordes vvould haue scalded his tongue Secondly this Canon hath nothing against that vvhich is now done by the Priest in the Masse for the Priest doth not dippe any part of the Host into the Chalice to be afterwardes taken out and giuen to the people vvhich is that which Pope Iulius doth disproue Neither doe our Priests to speake properly dippe any part of the Sacrament into the Chalice for dipping in importeth as much as the putting in and taking foorth againe which we doe not but only for a holy signification we doe put into the Chalice one litle par●● of the Host there to lie and not to be taken out againe but to be receiued by the Priest together with the bloud and therefore we cal it not the dipping in but the mixture or mingling together of the body and bloud of Christ wherefore M. Abbot erreth in the maine point of his reprehension For Pope Iulius reproued only the giuing of the dipped Host vnto the people vvhich we doe not nor hold it any way necessary because vve teach them that the holy Host of Christs body containes in it selfe being a liuing body as wel Christes bloud as his flesh now vve doe only put a little peece of the sacred Host into the Chalice there to be receiued with the pretious bloud not of the people but by the Priest alone That this is no new deuise of the Church of Rome may be wel gathered out of the same distinction and in the very next leafe to that of Pope Iulius cited by M. Abbot in the Canon Triforme De consecrat distinct 2. vvhere Pope Sergius of more then 800. yeares standing doth expound this very ceremony of putting one part of the host into the Chalice It was then a knowne vsed ceremony of the Masse in his daies and no late inuention as M. Abbot dreameth I may not here forget that in the very Canon of Pope Iulius vvhich M. Abbot alleageth there is most expresse and very earnest cōmandement of mingling water with the vvine that is to be consecrated Because saith that blessed Pope our Lordes Chalice according vnto the precepts of the Canons must be offered the wine being first mingled with water Finally we haue in this Canon alleaged by M. Abbot a confirmation of a propitiatory sacrifice of the real presence of Christs body and bloud two principal points of our doctrine and of mingling water with wine in the offertory and not one direct word for the Protestants And because this resolution of Iulius seemeth to be taken almost vvord for word out of Pope Alexanders first letter vvho was but the fift Pope from S. Peter I wil acquaint the reader vvith his wordes these they be Alexand. in epist omnibus orthodoxis De consecrat dist 2. Can. 1. In the oblations of Sacraments which are offered vnto our Lord at the solemne time of Masse the passion of our Lord is to be blended that his passion may be celebrated whose body and bloud is made and consecrated so that superstitious opinions being banished bread alone and wine mingled with water be offered in the sacrifice For as we haue receiued from the Fathers and very reason doth teach in the cuppe of our Lord only water or only wine ought not to be offered but both of them mixed togither And a little after Crimes and sinnes are blotted out when these sacrifices are offered therefore the passion of our Lord whereby we were redeemed is to be remembred with such sacrifices our Lord is delighted and shal be appeased and wil pardon huge offences For among sacrifices nothing can be greater then the body and bloud of Christ Neither is there any oblation better then this but this surpasseth them al c. Where you see the present Roman religion deliuered in as formal tearmes as may be There is also much more to the same purpose but I am the briefer in these authorities and doe alleage them more sparingly because Protestants seing them to be beyond al other exceptions doe flatly deny almost al the Epistles and Decretals of the most ancient Popes neuerthelesse they must needes be effectual and haue good place against M. Abbot that doth take vpon him to establish their doctrine put downe ours by the testimony of these the lawful heires and successours vnto the Apostles S. Peter and S. Paul alleaging many testimonies out of the very same Epistles Wherefore seing he hath appealed to them he must needes stand to them for this sentence of the President Festus hath his ground in very reason it selfe Act. 25. v. 12. Hast thou appealed to Caesar to Caesar shalt thou goe M. Abbot judged those Popes sentences of sound authority for confirmation of their religion he may not therefore deny them being brought in against him The same Pope Iulius to omit many other cleare testimonies taken out of his owne letters because the Protestants doe cauil at them doth most euidently confirme the soueraigne power of the See of Rome ouer al the East Church euen by the vvitnesse of most approued authours For vpon the

by most holy Personages witnesse these his vvordes Homil. 37. in Euang. Most deare bretheren many of you haue knowne Cassius the Bishop of Maruiensis whose custome was to offer vp to God daily sacrifice so that almost no day of his life passed in which he did not offer to God almighty the propitiatory Host whose life also was very conformable therevnto and then declareth how in a vision he receiued a commandement from God to hold on and to continue to doe as he did And at the feast of S. Peter and S. Paul thou shalt saith God come to me and I wil repay thee thy reward Againe he relateth of the most blessed Pope Agapitus that hauing a dumbe and lame man presented vnto him by his friendes who professed their confidence in the power of God and authority of S. Peter he presently bent himselfe to praier And beginning the solemnities of Masse Lib. 3. Dialog cap. 3. he offereth vp sacrifice in the sight of almighty God which being ended he went from the Altar tooke the lame man by the hand and the people beholding of it he presently set him vpright vpon his feete and putting the body of our Lord into his mouth his tongue that before was dumbe then beganne to speake Besides of him selfe thus S. Gregory saith Homil. 8. in Euang. Lib. 4. Dialog cap. 55. Because we are by Gods grace this day of Christes Natiuity to celebrate Masse three times we cannot long speake of the Gospel And further He caused the sacrifice of the Masse to be offered thirty daies together for the soule of one Iustus a Monke vntil he was by the oblation of that comfortable sauing Host deliuered from paines This may suffice for his testimony of the sacrifice of the Masse that it is a true propitiatory sacrifice and to be daily offered both for the quicke and the dead Now touching the Real presence of which S. Gregory writeth in this manner Christ liuing now in himselfe immortally Dialog lib. 4. cap. 58. is yet sacrificed for vs in this mistery of the holy oblation for his body is there receiued his flesh is distributed to the saluation of the people his bloud is not now shed by the handes of Infidels but is powred into the mouthes of the faithful Item he saith vpon these wordes Homil. 14. in Euang. A good sheepe-heard giues his life for his sheepe Christ is that good Pastour who gaue his life for his sheepe that he might turne his body and bloud into the Sacrament and fil those sheepe which he had redeemed with the foode of his owne flesh Moreouer expounding these wordes of Iob Who wil grant vs that we may be filled with his flesh The Iewes saith he and the beleeuing Gentils doe both desire to be filled with Christs flesh the obstinate Iewes in striuing to extinguish it by spilling of it but the good Gentils in coueting to feede their hungry mindes with his flesh in the daily sacrifice This I hope be plaine enough for the Real presence Now to the Inuocaton of Saints and the worshipping their Relikes and Images S. Gregory perswades vs to pray to the Saints both because they are Patrones very gratious with our judge IESVS Christ and we very sinful creatures that without the fauourable helpe of others are most like to be condemned Hom. 32. super Euang. In fine Wherefore saith he sue to those blessed Martirs that they may helpe you with their praiers get them to be Protectours of your guiltinesse They looke to be requested and as it were seeke that they may be sought vnto In the same place he sheweth vvhat miracles were wrought at their tombes and what gifts God bestowed on them that came to pray there The sicke men saith he doe come and are cured perjured persons presenting themselues there are vexed by the Deuil men possed with euil spirits be there deliuered How gloriously then doe they liue there where they liue that is in heauen if they liue so miraculously here where they are dead He propoundeth this question how it comes to passe that Martirs doe many times shew greater fauours and worke greater miracles in places where their bodies lie not and answereth in these wordes Where holy Martirs rest in their bodies 2. Dialog cap. vlt. no doubt but that they can doe many miracles as they doe vnto them that with a pure mind seeke for them but because weake mindes might doubt whether they be present to heare there where their bodies be not it is necessary that there they worke greater maruailes least weakelings should doubt of their presence but they whose mindes be fastned vpon God haue so much the more merit for that they know them not to lie there in body and yet not to faile to heare them Doe you note how he reputeth it to be a weakenesse of faith to doubt vvhether the Saints in heauen doe heare our praiers or no vvhich very doubt he resolueth in proper tearmes in another place where treating of the knowledge vvhich the soules departed haue doth say of the blessed soules in heauen 12. Moral cap. 13. Seing that the soules of the Saints doe inwardly behold the brightnesse of God almighty we must in no case beleeue that there is any thing without it which they are ignorant off That Churches were dedicated in the honour of Martirs and holy daies kept in remembrance of their deathes he vvitnesseth in twenty places That Masse was also said daily in eorum veneratione to their worship Lib. 7. Epist cap. 29. That Candels were lighted in the honour of S. Paul to testifie that he with the light of his preaching filled the world Lib. 12. Epist 9. See the last Epistle of the same booke vvhere he ordaineth that lights be taken to serue the high Altar of S. Medard Now for the loue and reuerence vvhich we ought to cary to their holy relikes let this serue A most religious Princesse vvho had in her owne Pallace built a Church in the honour of S. Paul made sute vnto S. Gregory to haue S. Paules Head or Handkercheefe to sanctifie and inrich the same to vvhom S. Gregory vvrote this answere Lib. 3. Epist 30. that he was very willing to pleasure her yet as sorry that he could not doe it in that sort For saith he the bodies of S. Peter and S. Paul doe in their Church glister and lighten with so many miracles and terrours that no man dare approach neere them not so much as to worship them without great dread but he trusted shee should not want the vertue of those holy Apostles whom with al her hart shee loued to protect her And touching the hand-kercheefe which shee demanded it did lie with the body and could not be touched more then the body it selfe yet that her most excellent grace might not be wholy frustrate of her religious desire he would send her some part of those chaines which S. Paul carried both about his necke and