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	shed_v	9,889	5	9.7532	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04376	A defence of the articles of the Protestants religion in aunsweare to a libell lately cast abroad, intituled Certaine articles, or forcible reasons, discouering the palpable absurdities, and most intricate errours of the Protestantes religion.	Barlow, William, d. 1613.	1601 (1601)	STC 1449; ESTC S100898	97,357	242

vouchsafe to spend in aunsweare of so base a pamphlet as this the soundest and acutest of them hauing descanted whether he be there as quantum or quantitas or if so whether locally or if so whether circumscriptiuely in the ende are driuen to say that he is there secundum quendam modum huic sacramento proprium qui est sacramentalis Indeede if Christes naturall bloud were as properly ours as euery mans owne bloud is his own some shew there were of this reall and carnall communion of which he speakes but sithence his bloud saith Canus is no otherwise ours but as the light of the sunne is by participation as of those beams so of his graces that as the 〈◊〉 keeping his certaine tabernacle in the heauens Psal. 19. doth nourish and cherrish with his heate brightnesse these inferiour sublunary bodies so Christ sitting there as hee must doe till his comming in maiestie Act. 3. 21. without locall motion or carnall application communicateth with his saintes in that holy sacrament the forcible power of his bodie bloud which worketh so mightily in faithfull hartes that both it settleth the kingdome of God within thē Luc. 17. lifteth them into heauenly places Eph. 2 faith being that Eagles eie which spying the pray a farre off as Iob speaketh maketh the saintes resort thether where the carcasse is Math. 24. And for the second great difference there is perchance not obserued by many betweene our eating of Christ and our vniting with him Wee are vnited vnto him vt viuenti as our liuing head nos viuificanti and making vs his liuelie members We eate him as our Passeouer 2. Cor. 5 that as the Israelites eate the one mortuum assum deade and roasted Exod. 12 so wee him crucifixum passum dead and slaine and so that speech of Austen is true that we haue him here in pabu lo as he was in patibulo torne and rent as himselfe ordained the sacra●ent in 〈◊〉 fracto not integro the bread broken not the whole loafe therby signifying yea saying that in doing it wee must remember him not as liuing among vs but as dying for vs vt in cruce non in caelo as hee was crucified not as hee is glorified whereby wee conclude first for his presence that his body is so farre foorth there quatenus editur as it is eaten but his bodie is eaten as dead and slaine so himselfe appointed it This is my bodie and stayeth not there but addes withall which is giuen for you and his bloud is droncke not as remayning in his vaines but as shed so himselfe speaketh This is my bloud of the new testament shed for many Now his bodie bruised his bloud poured out can no otherwise be present in the Eucharist but by a representation therof in the bread broken in the wine effused of the one side and on the communicantes part by a grateful recordation of the benefites a reuerent valuation of the sacrifice a faithfull application of his merites in his whole passion and therfore his presence must be sacramentall and our eating spirituall for non quod videtur séd quod creditur pascit saith S. Augustin Secondly for the vnion It is true which Christ saith that hee which eateth my flesh abideth in me and I in him Ioh. 6. 56. not that this vnion is first begun in the participation of that holy supper for none can truely eate the bodie of Christ vnlesse hee bee first vnited with him and ingrafted into him nec veré edit corpus Christi qui non est de corpore Christi saith S. August because prima vnio saith Aquinas the first vnion betweene God and man is begunne in Baptisme by one spirite into one bodie as the Apostle speaketh 1. Cor 12. continued by faith hope and charitie all these the operation of the spirite But if we truely eate the bodie and drinke the bloud of Christ then by the power of the holy Ghost and faith cooperating this vnion is strengthened the vigour and effectes whereof after a true participation we shall feele in our selues more forcible and liuely An vnion more stronge and neere then that which he 〈◊〉 speakes of the bodie and soule for the soule may be separated from the bodie but the elect mēbers of Christ cā neuer be disiointed from him and therefore the whole bodie of his church is sometimes called by his owne name not as the Antiochians Christians but Christ so Ambrose reades that place Gal. 5. Qui sunt Christi They which are Christs in the nominatiue plurall not in the genitiue singular Briefly for both I aske is not Christ as present in Baptisme as in the Eucharist for in them both wee communicate with him bredd a new in the one fed a new in the other and yet Christes reall presence is not challenged for Baptisme if they say no beecause of the Eucharist it was said This is my bodie and bloud not so of Baptisme I aunsweare as much if not more was spokē by the Apostle They which are baptized haue put on Christ put him on we cannot vnlesse hee bee present and the putting him on is euen the very same which he els where calleth Christs dwelling in vs. Eph. 3 namely that in Baptisme we are so transformed as now not wee but Christ alone doth liue within vs Gal. 2. as neere an vnitie as may And in trueth S. Augustin is out of doubt that in Baptisme the true member of Christ corporis sanguinis Domini particeps fit is partaker of the bodie and bloud of the Lord and therfore no reason withstandes but that he should be really present in both or in neither Againe is it wee or they which denie the communion of Saintes in this sacrament we keeping Christes institution and commādement participating it to all which by S. Paule his rule haue first tried and examined themselues and in both kindes the bread the cup or they which by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaketh their priuate masse as they terme it haue turned coenam in scenam the supper into a spectacle and this blessed sacrament into an heaue offering feeding the peoples eyes with the priestes eleuation and sole mastucation or if once in a yeare they vouchsafe them the communion they defalke on halfe denying them the cup which by Lombards collection out of S. Ambrose is to denie the redemption of the soule for the bodie saith hee was broken for the freedome of our bodies and the bloud was shed for the redeming of the soule as it was prefigured in Moses law Thus they maki●g their lai●ie but Easter Saintes suffering them no other time to communicate with them and thē also denying them that cōmunion which assures them to bee saintes in bereauing them of the cuppe to which that blessi●g was added which was not

to the bread videlicet shed for many in remissionem peecatorum for remission of sinnes and so making them demi-saintes are more guiltie of annihilating this article of the Communion of Saints then we which exclude none and giue the whole But to conclude if the real and carnall presence of Christ be the onely cause of the Saintes vnion vnto him and their communion among themselues what then doth S. Augustine meane when he saith that in receiuing of the sacramēt some do eate panem domini and other some panem dominum if it be bread then it is not transubstantiated into his bodie if some do eate the bread of the Lord other the bread the Lord what makes the difference if it be his bodie really then is it alike to all for Christes bodie cannot bee changed if to some it be bread and to others Christ the difference is in the receiuer not in the sacrament summarilie in the holy supper there is sacramentum res sacramenti the first the twoo elementes the second Christ himselfe they are tasted with the mouth and chewed in the teeth this must haue as Basil calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the inward man which is faith The sacrament is receiued by some to life by others to perdition but the thing it selfe Omni homini ad vitam nulli ad mortem saith S. Austen If therfore Christ be there carnally present then indefinitely quicunque eius particeps fuerit whosoeuer good or bad shall participate eateth vndoubtedly his owne saluation and so becomes one with Christ a consequent necessary but most impious Seondly they deny the Communion of the church militant triumphant by exclaming against inuocatiō of Saints by which holy exercise those blessed Saintes in heauen and wee in earth communicate wee by prayer glorifiing them and they by meditation obtayning our requests Aunsweare This distinction of saintes into militant and triumphant we allow that there is but one tribe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them both wee acknowlege Eph. 3. We on earth sub pellibus lying in campe vnder sold pay fighting as souldiers 2. Tim. 2. the celestiall in rest and glory hauing coronam repositam impositam 2. Tim. 4 the crowne laid vp for thē put vpon them raigning as kinges Apo. 1. That communion with them wee maintaine which the primitiue church allowed both by imitation of their vertues in our conuersation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by celebration of their praises in panegyricall orations by the example of the Apostle Heb. 11 in reuolution of their annuall memories at solemne feastes authorized by the church We detest the Cainans and Eunomians for contemning the Saintes departed accounting a liuing dog better then a dead lion Eccles. 9. with S. Augustine we honor them charitate non seruitute hauing receiued prohibition to be seruants of mē 1. Cor. 7 with loue not feare in admiration of their liues not adoration of their images nec templa sicut dijs sed memorias vt hominibus dicamus saith Austen we reare not temples vnto them as Gods but record their memories as of holy mē there being a difference betweene sepulchra aedificare Math. 23 simal●chracolere betwene dignifieng them as Saints by celebration Deifieng them as Gods by inuocation this comb●ning of heauen and earth together by prayer to them being rather a mutinous rebellion and conspiracy against God then a mutuall communion or societie of saintes grounded vpon an heathenish superstition the chiefe authors beeing Plato and Apuleius who formed mediators Doemonicall and Heroicall both those spiritual essences which they call Doemones and the soules departed which they called Heroes as the popish clergie Angels and Saintes continued by supposed aparitions of walking ghostes and miracles wrought at martyrs monumentes and confirmed by some ambiguous irresolutions of a few fathers for whether they procure vs any good euen Origen makes it a question thinkes it not to bee chartulae mysterium a written veritie but an vnknowne secrete and they which were that way in such affections most passionate slaked their heat in this case with a Si or a Qnasi as S. Basil with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianz. as I thinke am perswaded not resolued by the scholemen what their knowledge or their power is whether their knowledge be matutina or vespertina and whether they procure vs any good either impetratiuè by mediation of their prayers or interpretatiuè by valuation of their merits No where euen by the confessiō of Eckius authorized in scripture by any example or precept not in the old testament because the people were to prone to Idolatrie as in the Calfe was seene the saints were thē in Limbo not glorified not in the new least the Gentils couerted shold returne and worship men for Gods as the Lycaonians did Paul and Barnabas Act. 14. not in the writinges or preachinges of the Euangelists and Apostles least they might be suspected of arrogancy as purueyors of their owne prayses in proclayming themselus an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a future glory among mē after their decease this saith Eckius although both Duraeus will needes fetch it from the very crosse of Christ in this manner Our Sauiour in his passion cried out Eli Eli and the people thought hee had called for Elias ergo Inuocation of Saintes was vsed among the Iewes and this pamphletor as you see wil haue it an article of faith which cānot be whether we look vnto the matter of faith which is the word or the obiect of faith which is Christ. For nothing may bee an article of faith which is not squired by the rule of faith the scripture Neither is prayer to be made vnto any but on whome we beleeue Rom. 10. no Christian dare say that wee must beleeue in Saintes It was said of Cesar that in the renewing Pompey his statues which were ruinated he erected his owne here it is contrary for this glori●eng of the Saintes is the disparagement of the whole Trinitie of God the father beeing the principall obiect of our prayers by his owne precept Psal. 50 Call vpon mee by Christes auaunt to Sathan Math. 4 Eisoli him only thou shalt serue by his soueraigntie of place beeing our king of olde Psal. 74. 12. nec benè cum socijs regna-manent saith the Poet. Of the Sonne beeing the vnus mediator the alone mediator betweene God and man 1. Tim. 2. 5. the still suruiuing priest making intercession for vs Heb. 7. 25 without whome there is no accesse vnto the Father Ioh. 14. who onely as Ambrose saith hath that double office of a mediatour imperare vt deus visitare vt homo as man compassionating our infirmities Heb. 2 as God supplying our wants as man dying for our sinnes as