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	transubstantiation_n	7,578	5	11.1962	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60243	The Romish priest turn'd protestant with the reasons of his conversion, wherin the true Church is exposed to the view of Christians and derived out of the Holy Scriptures, sound reason, and the ancient fathers : humbly presented to both houses of Parliament / by James Salago.	Salgado, James, fl. 1680.	1679 (1679)	Wing S380; ESTC R28844	30,919	39

the promise for which belonging of the promise Peter was willing to confer Baptism upon some Converts as we may see out of the fore-mentioned place Act. 2.38 39. Act. 2.38 39. as against the Papists denying to the Children albeit they be under the promise and the Covenant of Grace dying without being baptized the life everlasting by reason he that is in the Covenant of Grace or under the promises is in Christ he that is in Christ Eph. 2.12 Act. 4. must necessarily be saved Therefore he that is under the promise of life or in the Covenant of Grace as Children are must necessarily be saved But they have an argument against us Obj. Verily I say unto you except a man he born of water Joh. 3.6 and of the spirit he cannot enter into the kingdom of God. Out of which words they conclude that baptism is of that efficacy that none can be saved without it But I answer Resp It is a vain exception because by this water and spirit is nothing else to be understood but the Holy Ghost himself who is of the same nature as water is as to the ablution of our sins Another like expression is to be found in the Gospel of Matthew Mat. 3.11 He shall baptize you with the Holy Ghost and fire that is the Holy Ghost who is of a fiery nature in cleansing as Gold seven times refined in the fire Therefore such expressions are metaphorical or figurative and improper and are call'd Hendiadis a like expression there is in Virgil Poculis libamus auro Virgil. We drink out of Cups of Gold Aeneid 1. Arma virumque cano id est armatum virum Joh. 3.3 that is out of golden Cups so that to be born of water and spirit is nothing else but to be born out of a watery or out of a fiery spirit Hence what Christ saith here by way of Hendiadis he expresseth the same in its own proper words a little higher Except a man be born again he cannot see the kingdom of God. So that hence we may inter by the authority and explaining of our Saviour himself in this place to be understood only the spiritual Regeneration and not the external Ablution of the water As to the second we do utterly deny the Baptism performed by Women to be lawful and irrevocable They have nothing else to alledg only the example of Zipporah Obj. that circumcised her Son Exod. 4.25 26. and so they think a Woman may as lawfully baptize as circumcise I will not answer according to the usual answer of some Divines Ans that Zipporah sinned in doing so because I believe the Almighty God doth never bless men for sin as he did Moses for that doing of Zippora But I answer thus that in the Old Testament circumcision was indifferently performed by any byreason it was not so strictly joyned with the office of Preaching as Baptism is in the New Testament made so by Christ himself Go and teach all Nations baptizing them c. Mat 28.19 So that now it is unlawful for any one to administer the holy Baptism besides him who is ordained for Preaching Now we are minded to speak of the second Sacrament for we will not regard their assertion of the rest of their five Sacraments which have no ground neither in Scriptures nor in the ancient Fathers which is the Lords-Supper This according to the true Doctrine is nothing else but only a visible sign of an invisible grace by which visible sign that is Bread and Wine 1 Cor. 10.16 17. we receive the body and blood of our Saviour as a seal of the Covenant of Grace tending unto our salvation We do not deny the body and blood of Christ to be really present in this holy Sacrament But we deny the same 1. To be there corporally because the body of our Saviour being circumscriptive and in heavens is not everywhere And then 2. We deny this Supper of our Lord to be a sacrifice for the living and the dead Which is my greatest point in this case and I accordingly will endeavour to declare it As to the first the Papists do urge very much their Transubstantiation It is a question and a Controversie very well known but I hope to add some light to it I go on By this Transubstantiation they understand nothing else but the corporal presence of the body and blood of our Saviour under the accidents of Bread and Wine So that they think the substance of those Elements to be turned into the first nothing out of which they were formerly created and the accidents only to remain which acts in the senses of our sight feeling and taste This is the description or 〈◊〉 Transubstantiation upon which we say the same to be quite false and erroneous 1. The name of it nor the matter in it contained is not to be found in Scriptures 1 Cor. 10.17 by reason after the consecration it is still called bread of which we are partakers where not only we are said to be partakers of bread which could not be if it was annihilated but likewise no Papist will admit this Sacrament to be call'd bread after Consecration which nevertheless the Scripture doth 2. The name of it is newly come up nor was it ever heard before the Council of Lateran when Berengarius was forced to recant the truth and fall into a most abominable error as to say that Christs body was eaten and bitten with teeth c. Atteri dentibus in alvum demitti 3. It is a most improper name to a thing yea it is as much to be called Transubstantiation as creation could be called annihilating because Transubstantiation is nothing else but a mutation of one substance into another as in Cana of Galilee Wine was turned into water but here the Papists say that one substance doth not become another but that the one which is the bread and wine is annihilated and the other which is the body and blood of Christ is induced under the accidents or species of bread and wine although here likewise they have a thousand distinctions about the introduction or adduction of the body of Christ underneath the accidents which I will pass over so that by this way it must be call'd annihilation of one and introduction of another substance rather than Transubstantiation but because the thing is false the name must be of that same nature Conveniunt rebus nomina saepe suis 4. There can be no Transubstantiation where the thing that is given in the distribution of the Sacrament is call'd by the ancients a sign a figure because none can be a sign or a figure of himself as Christ should be if he should be given as present corporally or bodily under the accidents Austin Now Austin saith Non dubitavit Dominus dicere hoc est corpus meum ●um daret figuram corporis sui The Lord was pleased to say This is my body