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	nature_n	10,297	5	6.1102	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19748	A confession of Christian religion; Protestation against popery by way of a confession of Christian religion collected for the benefit of private friends	I. D., fl. 1607.; Dunster, John, attributed name.	1609 (1609)	STC 6172A; ESTC S114690	21,349	54

Euince against the Pelagians that children were tainted with originall sinne and therefore Extra feruorem disputationis cum Pelagianis hee did somwhat remit of that seuerity and we shal find in his booke de Bapt. contra Donatistas lib. 4. Cap. 22. that he is charitable to those that go out of this world vnwashed in Baptisme Si fortè ad celebrandum mysterium Baptismi in angustijs temporū succurri nō potest They are his own words and I am not the only man of all the world that thus vnderstood S. Augustine for S. Bernard in his 77. Epist whose iudgmēt of the same point what it was you haue before addeth Ab his ergo duabus columnis S. August is one S. Ambros the other crede mihi difficilè avellor cum his inquam me aut errare aut sapere fateor I confesse originall sinne to be weakned and bridled by Baptisme yea takē awaie quoad reatū imputationem but not quoad actum totali abolitione as the Papists would haue it for it stil remaineth in vs as long as wee walke sub onere carnis and is indeed a sinne howsoeuer in Christ not imputed vnto the person in whō it is or if you wil so haue it I will giue you my iudgemēt of Concupiscence remaining after Baptisme in Saint Augustines words Remittitur in Baptismate non finitur And againe Sed sufficit inquis quod in Baptismate accepi remissionem omnium peccatorum Nunquid quia deleta est iniquitas finita est infirmitas Adhuc carnem fragilem portas adhuc corpus quod corrumpitur aggrauat animam adhuc vtique dicis donec sanentur languores mei Dimitte nobis debita nostra Baptisme is onlie to be dispensed by a minister not by a laie man much lesse by a woman yet I am perswaded that if a lay man or woman haue de facto baptised obseruing the forme of words the Baptisme is not to be repeated Nescio an quis piè dixerit esse repetendum Aug S. Augustine was not himselfe vncertaine what to thinke but doubtfull whether any well minded man in the whole world could thinke otherwise and I rest in the iudgement of a learned father amongst vs whose words they are piè fit si minister tingat solus at fit etiam si tingat alius and againe malè factum est si laicus D. Abbots loc de Bapt. peius si faemina rem sacrosanctam hanc attigerit sed factum est quod factum est infectum esse non potest We should indeed keep our selues within the limits of our vocations each sexe apart therefore when women Baptize which I take to bee not a permission by lawe but a presumption against law they are to be censured as vsurpers of an others calling who by vnsanctified hands execute that wherevnto the lawes of God and his Church haue deputed others But yet farre be it from me herevpon it being but a personall default to disanull and annihilate the Action and to make Baptisme no Baptisme to the preiudice of the Receiuer for delictum cum capite semper ambulat factum alterius alteri nocere nō debet 2 The other Sacrament is the Eucharist in which the true body and bloude of Christ is given vs vnder the visible forme of bread wine to bee receiued by the mouth of faith of everie beleeuer And I am perswaded that as truely as the bread and wine is receiued by my hand and conveied into my stomacke so assuredly the body and bloode of Christ Iesus is receiued by the hand of faith and conveied vnto my soule and conscience this certainety is assured vnto me by those Emphaticall formes of speeches peculiar in the sacraments by which the bread is tearmed the true body and wine the blood of Christ so then the body of Christ is present in the sacrament verè non imaginariè how be it non corporali praesentiâ sed spirituali according to that of S. Augustine Quid paras ventrem dentes crede manducasti Away then with the wheaten Idoll the Masse and Popish Transubstantiation for that there can be no such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transubstantiation I protest vpon these reasons 1 It crosseth the institution of Christ he bideth vs to receaue his supper In mei recordationē now we know that Recordatio is Rei absentis non praesentis 2 Christians would then be Anthropophagi and the Lords table should bee like the house of Polyphemus in the Poet Et trepidi tremerent subdentibus artus 3 This implies a blasphemy for then Christ being chewed and eaten in ventrem cederet and therefore according to the doctrine of the Gospell in latrinam abijceretur 4 Then the wicked should eate his flesh and so haue eternall life 5 We see the Accidents of bread wine to remaine and therfore the propper substances of bread wine must remaine except we woulde haue an Accident to subsist without his proper substance which is absurd in reason And I do accoūt that glosse which the master of the sentences doth set vpon this matter verie rediculous to wit that therefore the breade and wine being indeed vanished away their accidēts must remaine to cover the flesh and bloude of Christ 1 Vt fides scilicet haberet meritum Auerr●es in 12. metaph Quoniam christiani manducant Deum quem adorant fi● anima mea cum philosophis quia fides nō habet meritū vbi humana ratio praebet experimētū 2 Ne abborreat animus si carnem ipsam oculi vsurparent 3 Ne ab incredulis Religioni Christianae insultetur as if they did eate mans flesh I protest likewise against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consubstantiation of the Lutherans who doe faine a Coexistence of the body of Christ in sub or cum pane and I could wish that they would vse more moderation against their Opposits I conclude my iudgement of both sacramēts with this doctrine that neither sacrament hath vim causatiuam gratiae as the Papists speake that I may explicate my selfe to the capacity of the simple that there is not in the corporal elemēts of the Sacraments any supernaturall Grace inherent and essentiall but that the Sacraments are instruments meanes by the which the holy Ghost is effectually powerfull to offer exhibit apply the merit of Christs passion to every beleeuer That which pessimè pertinacissimè Eutyches as I read of him I hope I may truely and from a sober and Christian resolution averre In hac fide genitus sum vsque hodie vixi in ea opto mori Etiam sic sentio sic credo I. D. His qui contradicit aut omnino à Christi nomine alienus est aut est Haereticus FINIS

view of his own glory discontinued his wonted obedience to his Soueraigne nor only so but hauing all that he could aske or thought he should receiue from God Qui mandu canerunt vt essent quasi Dio perdiderunt quod erant facto homines immorrales August betooke himselfe to the Diuell to serue him vpon credit only of better pay Eritis sicut Dij thinking by violence to breake into heauen and to exalt his Throne by the Throne of the Almighty But foolish man by this his Apostasie and wilfull disobedience forfeited his former more blessed estate and was stript of his Masters liuery and all his excellent graces dispossessed of Paradice and sent vnto the Divell to pay him his wages for his former seruice and all his posterity by the guilt of his transgression haue their nature defiled and are abandoned of God and entitled to the Divel for his children and ofspring a wicked seede witches children and sonnes of Beliall And now ô yee sonnes of men saith God by his Prophet Micheas c. 6. v. 5. Remember what Balak king of Moab had deuised and what Balarn the Sonne of Beor answered him that you may knowe the righteousnes of the Lord for so I hope I may apply this prophesie O yee sonnes of men now at this time during our bondage vnder the divel remember what the Prince of darknes had devised against vs and how Iesus Christ the sonne of the living God hath answered him and stopt his mouth with a voice of blood and nailed his accusation to a Crosse that yee may knowe the righteousnes nor that only but the exceeding loue and rich mercy of the Lorde to mankinde for there being no way to free vs out of the power of the Devill but by satisfying the iustice of God for the former transgression God the Father in the fulnesse of time sent his beloued Son made of a woman and clothed in our flesh by the shedding of his precious bloud to redeeme out of the power of the Devill all those that by faith apply the merite of his passion vnto themselues and doe afterwarde shew their thankfulnes vnto God for so great Redemption I beleeue then that Jesus Christ the only Sonne of God coessential to the Father and the holy Ghost was incarnate of the substance of the ever-blessed Virgin Mary by the operation of the holy Spirit that as Sampson married a wife in Timnah of the daughters of the Philistins that hee might seeke an occasion against the Philistins for at that time the Philistins reigned ouer Israel Iud. 14.4 So he by espousing our flesh and by being become the seede of the woman of Abraham of Dauid and our brother might condemne Sinne in the flesh and by his power shrowded vnder this vaile ouerthrow and dispoile the strong mā of his possession then was fulfilled that of St. Augustine Christus pectatumest nos Iustitia Christ is made sinne and wee the righteousnesse of God in him So that in the person of Christ I confesse 2. natures the one Diuine the other Humane by the Diuine nature I doe not vnderstand the Divine nature simply and absolutly as it is commō to all the three persons in the Trinity for wee may not say that the whole Trinity was incarnate but I vnderstand these words Diuine nature Relatiuely of the Nature only of the Sonne of God who is the second Person in the Trinity as also by Humane Nature I do not meane ths Generall or speciall nature of man but the nature considered in the Iudiuiduum only to wit that substance of the humane nature which in the wombe of the Virgin Mary the Sonne of God did assume into the vnity of his person And these 2. Natures I confesse to bee vnited in one person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indiuisibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly in which 4. words 4. principall heresies touching the person of our Sauiour of the Arians Apolinarians Nestorians Euticheans were confuted in 4. seuerall councells Nice Constantinople Ephesus Calcedon Yet in this doctrine we must heedfully beware of 2. extreames The first that we do not thinke that the Deity assuming is changed into the Humanity assumed assumpsit quod non erat non amisit quod erat saith S. Augustine nor the manhoode assumed into the Deitie assuming but each remaineth entire in his essentiall properties yet without division of the person Salvâ proprietate vtriusque naturae suscepta est à maiestate humilitas à virtute infirmitas ab aeternitate mortalitas Leo ep ad Flau The second that yet notwithstanding we holde for good all such propositions where that is attributed vnto the subiect in concreto which is to be vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Cyrill speakes in the same subiect especially if the Attribute be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an effect of the office of Mediatorship As God redeemed the world by his blood the God of glory was crucified and we condemne for Blasphemous that saying of Nestorius Noli gloriari Iudee non enim Deum crucifixisti sed hominē as denying the two natures in 1. Hypostasis and implying that the mā Iesus was assumed into the society only of the Divinity and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one speaketh of the same Heresie To deliver al this more plainly Christ Iesus the second person in the Trinitie assumed our whole nature both body and soule Totus totum assumpsit me vt toti mihi salutem gratificaret quod enim inassumptibile est incurabile est Pet. Lomb. lib. 3. dist 2. into the vnitie of his person and therein performed the whole worke of our Redemption Non Mediator homo praeter Deitatem non Mediator Deus praeter humanitatem sed inter divinitatem solam humanitatem solam mediatrix est humana divinitas diuina humanitas Aug. Which worke of redemption consisteth of two partes 1. Satisfaction for sin both in culpâ poenâ 2. Intercession The one performed by him in the state of Humiliation by his 1. Incarnation 2. Passion Externall Internall 3. Crucifying 4. Death 5. Buriall 6. Descent into hell The other in his estate of Exaltation glory I beleeue that God I doe not say approued or suggested or furthered but permitted directed and J may truely say willed and ordeined the fal of Adā that thereby he might take occasiō to manifest his glory that in two respects 1 In erecting a consistorie and tribunall for his iustice 2 In exposing to the view of all mē the inexhaustible treasure of his rich mercy or that I may speake in the words of a Prophet In opening of a fountaine of mercy to the house of Dauid to the Inhabitants of Ierusalem to all the Israel of God for sinne and for vncleannesse Concerning the first I confesse that there cā no other reason be assigned of the reiection of the wicked but that