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	bread_n	consecration_n	9,959	5	11.0641	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54805	The creples complaint, or, A sermon preached Sept. 29, 1661 at Akly, near Buckingham, upon some sad occasion in which among many motives unto loyalty and other religious duties is proved, by lamentable experience, that good things are better known when they are not, than when they are enjoyed / by Thomas Philpot.	Philpot, Thomas, b. 1588?	1662 (1662)	Wing P2124A; ESTC R28438	45,670	51

need not to shew their nakedness but that they have a mind to be naked The lascivious Adamites may be clothed if they please but that they love to have their foul uncomely parts to be discovered A beauty may behold her face in a Glass yet neither be proud of it nor with Narcissus fall in love with it Non speculum sed spectrum it is not the face without but the phancy within which doth malificiate and bewitch the imagination for divers times Deformity supposeth her self to be a beauty all which is made good by a saying of our Saviour Not that which is without but that which is within doth defile a man And if there were not venome in the Spider he could not make poison of that whereof the Bee maketh honey Alpharabius Aristotle and other Philosophers make it a question Whether the sight cometh by sending forth the Spirits or receiving in the Species but this they may affirm That those eyes do send forth evil spirits which make the object evil which of it self is good First At the Bath Hic sedit ignoto juncta puella viro here sitteth an Adonis there a Delilah here a naked man and there a naked woman which to a modest mind moveth no more than when a man looketh on a Mermaid or a Mermaid on a man and if any thought should arise it should be That either of them is Introrsum turpis speciosus pelle decora so fair without and so foul within that they need more washing within than without Secondly The beholding of those naked Nymphs to a religious man is a representation of the Resurrection and not only to consider that as we came naked into the world Rev. 3.18 so naked we must return but to take care that the shame of our nakednesse do not appear so much that we may be glad of fig-leaves to cover it if we could finde them but if fig-leaves cannot be found our offences will for then there shall be no Latitats or Writs of Non inventus all must appear and every man must answer at the Tribunal Seat of Christ and receive a reward for whatever hath been done in those naked bodies whether good or evil When therefore in that Bath we shall see the water we may not think on wantonnesse but consider that the Sea must give up her dead and so to have her discharge When we shall smell the Brimstone that Hell must give up her dead and not as the Sea to have a discharge but only to shew them and shut them up again These should be the uses which men should make of Images and not to imagine that there must be Popery in them or in Pictures for there can be no Superstition or Idolatry in them unlesse we make it For the Image is as you imagine it According to which imagination have been the various opinions about this Bethesda which can be neither natural or accidental as is already said but supernatural where an Angel from heaven and not an Officer sent by men did make the water miraculous as other waters in like manner have been made First the water turned into wine at the marriage in Cana neither the drawer nor the bearer of it was the cause of the alteration but Christ or his Angel was the cause of it Secondly the water of Jordan of it self could not cure the Leprosie of Naaman for then the waters of Damascus might have done it as well Thirdly Silo having its name from being sent could not have cured blind Bartimeas if some Angel had not been sent to sanctifie it Fourthly the waters of Egypt turned into blood were neither turned by Moses his word or by his rod but by that Angel which made his rod to bud which was as great a miracle as turning the waters into blood Fifthly the wine in the Sacrament turned into purer blood though alienated by the word of the Minister yet he is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice not the vertue of the Consecration though after the Consecration it is converted for the Minister is so far from knowing how to turn it John 6.55 that he knows not to what it is turn'd no more than he knows how the bread is turned into Christs body A real presence he may allow because Christ said My flesh is meat indeed but a corporal presence he may not allow because he was corporally present when he gave the Sacrament Had those words been spoken after his Resurrection there might have been a question with what body he might rise whether with an Vbiquitary body or not and yet it is improbable that it should be Vbiquitary or in more places at once than in one First Christ himself affirmeth that his body was a physical or natural body which might be seen felt and understood Luk. 24.39 he shew'd it to his Disciples that saw his hands felt his feet and by both understood that it was that body which was wounded on the Crosse Secondly that body was fixed unto the Crosse not a fugitive or fictitious body as the Manichees and other mazed men imagine and what is so confined to any one place cannot be Ubiquitary Could Mercury be fixed as your Chimicks terme it and still remain Mercury or could gold be made fluid or subtile and again be made solid then that Stone which should make gold would be feasable which only is phantastical and by that stone gold might be multiplied which hitherto hath been only diminished But as neither of these have ever been brought to passe so Christs body being still the same and in the state of perfection cannot admit any alteration for then it might be subject to corruption and so the Spirit of God would be contradicted which saith Thou wilt not suffer thine Holy One to see corruption Thirdly Christs body is framed of flesh and bone and not a spiritual body as he himself told his Disciples and was the same after his Resurrection as it was in his Passion and should so much of his flesh be taken from his bones as is dayly used in the Sacrament I speak it with reverence there would be nothing but a Skeliton to sit at the right-hand of God But that may not be For he ascended with that body in which he rose having those wounds on it as were when he was crucified and shall come again to judge the world with the same body wherewith he both suffered and ascended Acts 1.11 for so the Angels told those that did see him when he did ascend saying Ye men of Galilee why stand ye gazing up unto heaven This man shall come down again from heaven in the same mannner as ye see him go into heaven Now as we may allow a real but not a corporeal presence in Christs body so in the Wine turned into Blood we must believe that though the Wine be not turned into Blood yet we may believe that his Blood is in the Wine because Christ also said My blood is

drink indeed and yet we do not read of any Blood that he had lost before the words were spoken wherefore omitting the multiplicity of opinions as also the Schoolmens Praepositions of Trans Sub Con and Super we may believe that in the Elements before they are made Sacraments there are some Transi●ients transcending the reach of humane reason but Quo mod● or in what manner these transmissions are or in what measure or manner Christs Body is in the Bread or his Blood in the Wine I think it modesty not to meddle but to refer it to Christ that at his coming he may resolve the question Yet mean while this we may say of this Sacred Sacrament He was the Word that spake it He took the Bread and brake it His Body he did make it So I believe and take it And he that so taketh it unless judicious men are mistaken take this not amiss Now as there are diversities of gifts by the same Spirit as saith St. Paul so there are diversities of operations wrought by such Ministers as God hath ordained by the same Spirit to work his Miracles for the waters as before hath been said have not only been turned into blood but into fire and that fire again into water for Baptismus fluminis the Baptism of water and Baptismus flamminis the Baptism of fire are both one Baptism First John baptizeth with water unto Contrition Secondly Christ baptizeth with fire unto Remission as may best be expressed by St. John Baptists own words I indeed baptize you with water unto Repentance but he that cometh after me will baptize you with the Holy Ghost and with sire The one saying Repent and you shall be baptized the other Be baptized and you shall be saved Which Aequitollence of contrary Elements maketh a reconciliation of greater contrarieties For Nature and Grace being in a Diametrical opposition the Spirit and the flesh at open defiance one against the other yet now Grace by this Baptism beginneth to supply the defects of Nature and the Spirit is willing to support the weakness of the flesh Alterous sic Altera poscit opem res conjurat amicè the Lyon and the Lamb have lien together the Cocatrice and the Child have kissed each other And yet for all this that Sacred Sacrament of Baptism which hath reconciled so many Millions of souls unto God who have been separated from him by Original sin is now among many like an old Almanack quite out of date and set behind the door both in respect of the matter and of the form First Baptism it self being the Free-hold of the Elect and such a Patrimony of Grace that a child may claim his admission unto it so soon as he is eight dayes old must now be Ad libitum Domini deferred until the child be come to the years of discretion who if he doth Paetrisare or be like the Parents will be Ad Graecas Calendas or never since there was never any such day in the Kalender Secondly For the form The Font so termed from being the fountain of grace is like an old Fabrick or house of Hospitality quite out of fashion and in such disgrace that a Barbers Bason is preferred before it which is only fit for a Midwife in a Chamber in a case of necessity but far unfit for a Minister in the Church unless he want a Font or Conformity In all which Dum stulti vitant vitia in contraria currunt we strain at Gnats and swallow Camels stumble at straws and leap over blocks who fearing Superstition fall into Judaism as well in the Administration of Baptism as of the Lords Supper First Why should not the Font having been so many hundred years used in the Church to baptize children be as convenient for the same use still as of late in a Bason unless it were because as the blood was in the Bason at the Passover which was sprinkled upon the door-posts so the water must be in a Bason which is to be sprinkled on the children which are to be baptized But did we look into the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Latine word Immergo both being to duck under water or to dip signifying That sin is drowned and the sinner saved We would imagin that the dimensions of a bason would be too shallow for so deep a mystery But as Dato uno absurdo sequuntur mille one absurdity granted you may grant a thousand So from one Judaisme we fall into so many that decency and order once laid aside we shall think that all things are done decently that are done out of order and so we shall stand when we should kneel sit when we should stand and sit at the Sacrament when we should neither sit nor stand which is also done in a way of Judaism supposing that the Disciples did either sit or stand when they did receive the Sacrament or eat the Passeover But Lectis discumbentes was not sitting on their beds which usually served them for tables but leaning on their beds this leaning might be done with more ease if they did kneel but if they did not kneel they could not well lean without bending the knee But well may we dislike the Ceremonies of the Church when we do not like any thing that is substantial in the Church for we are alway contending De lana caprina seeking knots in Bulrushes alway complaining because we have no cause to complain First the Altar must not stand Alterwayes nor the Common Prayer be said at it unlesse we may alter both as we please But the quarrel against the Book of Common Prayer is not because there is swearing and conjuring in the Letany for we can swear and forswear it again without any great scruple of conscience with Ligatures if you read Agrippa so bewitch one another that we need no other conjuration There is one other thing in the Common Prayers which doth trouble us more than any thing that is in the Letany We may find that in the Introduction to the Commination ordained to be used on Ash-wednesday that Confession and Penance is much to be desired Psal 53 5. which being desired we may fear that in time it may be required but to any one so fearing he may say Quid timeam ignoro tim●o tamen omnia demens which David doth English They were in great fear where no fear was Now in this long digression lest we should forget our poor Creple who is not yet gone from the Bath of Bethesda I must tell you that there is one Bath more in which the Angel must move the waters It is a Bath of Brine which is a singular good medicine for any Ache in the body and as Soveraign for any Agony of the soul it is not an ordinary brine but distilled from the Alimbicks of the eyes and as the Angel striking the Rock the waters ran in dry places so also he striking or cleaving our petrated hearts the tears

nor couch the Cataract The best way to shun the Cockatrice is to crush him in the shell If a Basilisk come to see his eye may make a slaughter And if those Cockatrices Eggs had been hatched on which Sathan as the old Brood-Hen sate so long hoping to have brought a March brood The taking of Abiathars bread which was lawful only for the Priest to eat would have been but a small offence for all the Children of God would have been eaten up as if a man should eat bread But some will say Caveat Ecclaesia This concerneth the Church it shall never trouble us It is confessed and yet the Clergy may give this Caveat to the Laity Jam tua res agitur paries cum proximus ardet If the fire be kindled in Jacob 〈◊〉 78.21 the flame will soone consume Israel and the Church and Common-wealth being one contignation though there should be a partition wall betwixt them yet if either bay of the building be on fire the other hath reason for to fear For as David saith High and low rich and poor one with another will perish altogether Now since fire cannot distinguish betwixt man and man every wise man should strive to extinguish the fire Fax is a firebrand from whence cometh Faction and Tully can tell us that Vbi est Fax non est Pax for saith he Pax cum Antonio non est Pax sed pactio belli which the Prophet doth English for us There is no peace saith my God with the ungodly There was a question whether Faux the fire-man or Fax the fire-brand was the greater offender Exturbasse sacrum conatus uterque senatum est both undertaking to do that in few dayes which the Devil had been five thousand years devising The one by Sulphure to blow up the Parliament the other by a Parliament to blow up the Scepter and if we shall judge by the effect the later was the worse for the fire of the former God be praised came to light before it came to light but the fire of the later hath like Etna burned a long time and God knoweth when it will be quenched For some Salamanders who live by this fire are as careful to keep it still burning being fomented by the ignoblest of the people as the Virgins of Vesta were to keep their fire being founded by Numa Pompilius which Salamanders also at their private fires do frame such Tenents as shall adde fewel to their fire First that a Parliament being chosen by the people shall not be dissolved but by the consent of the people and so build a Castle in the air casting away the Corner-stone of the building for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people can make no building without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the foundation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation or establishment of the people But Cinthius aurem vellit Divines in taking their degrees are admitted to read St. Paul and not Machiavel therefore to keep my self within compasse and consine my discourse to the method of Q●od medicorum est this I may safely say First St. Paul saith that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or called before we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chosen Next our Saviours rule is that there must be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a power given to act before we can make any Acts. Last of all the Universi y teacheth That Ejus est segregare cujus est congregare that he who hath power to call a Convocation hath also power to discontinue it or dissolve it at his pleasure and we have at this time a holy Convocation and a royal Priesthood whom Non vox populi sed vox Dei Convocavit the King hath called the people hath chosen but God gave the word and great and gracious was the company which were called and chosen They need not trouble themselves about the point who shall dissolve them for they proceeding in that peaceable way as they hitherto have done may sit till no one will be weary of their sitting except themselves and when they are weary we wish that they may Geminasque resumere vires go into the Countrey take breath and to it again since to our comfort this is the course they take First They do Dissuere not Disrumpere unstich the seams of Schism and Dissention and not tear in pieces all at once Secondly As good Physitians knowing that there is Pleura pura as impute a Plurisie of pure blood as well as overplus of gross and impure blood and therefore will let out that blood which will weaken the Body and cherish all such blood as will strengthen it Thirdly They remember that the Sun with his bright beams did get away the Countrey Coleincloutes Cloke when Boreas with his blustering was glad to go without it This is the way in which they walk and therefore all that love the peace of Jerusalem and the prosperity of Zion will say Ite bonis avibus Ride on and prosper and we will wish you good luck in the Name of the Lord. And though Crambe his posita mors est that a second Sessions may seem as death to those that deserve it yet Decies repetita placebunt the oftner Your Rejournings and returnings shall be the more delightful they will be to those that are Deserving The next Tenent of these Salamanders is That the Sheep shall sheet the Shepherds and yet the Shepherds shall have no share with the Sheep and although it be the part of a good Shepherd to sheer his Sheep and not to clip them yet they will not only clip them but sheer them so close that in the coldest weather and Winter of adversity they shall have no warmth of their own wooll But they do as their sheers do teach them who as plainly as they c●n speak cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clepte not only steal steal but teach them Sacriledge the greatest Theft of all Now least such disturbers of the Times should find better enrertainment in distempered affections than those that tend unto tranquility Christ in his own language saith Alta amenu Say not Amen to them or believe them not And not only so but in his Gospel bids us beware of them and though the Hebrew Greek and Roman Texts say only Beware of men yet the French Spanish and Italian Texts do all say Guard your selves from them And the Dutch saith plainly Shut your doors against them St. Paul also adviseth us To have nothing to do with them and telleth Timothy That they are deceivers and at last will be deceived who gadding betwixt Jerusalem which is built at unity within it self and Jericho a City subject to Lunacy as its name importeth will find in the Prophet Jeremy his Cosmography that there is a dangerous Desert betwixt them disasterous unto Passengers for there Zedechia lost his Army being all taken Prisoners there he lost