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	call_v	cup_n	7,350	5	10.0317	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77522	Letters between the Ld George Digby, and Sr Kenelm Digby kt. concerning religion.	Bristol, George Digby, Earl of, 1612-1677.; Digby, Kenelm, Sir, 1603-1665.	1651 (1651)	Wing B4768; Thomason E1355_2; ESTC R209464	61,686	137

point which appears to have been general and is recorded in divers of the Fathers as Clemens Cyprian Austin 17. Serm. de verbo Apost and particularly by Epiphanius against Aerius p. 911. Lastly in point of confession penitence be pleased to confront those passages of Chrysostome Homil. de poenit confes It is not necessary saith he that thou shouldest confess in the presence of witnesses let the inquiry of thy offences be made in thy thought let this Judgment be without a witness let God only see thee confessing And again in Epist ad Heb. c. 12. Hom. 31. I do not say to thee bring thy self upon the Stage nor accuse thy self unto others and likewise that of St. Augustine Confes lib. 10. cap. 3. What have I to doe with men that they should hear my Confessions as though they could heal my diseases Be pleased I say to confront these with some passages of other Fathers cited by Arcudius upon that subject and likewise by Bellarmine l. 3. c. 2. de Poenitentiâ and confess the Fathers in matter of practise as well as of government irreconcileable Their contradictions in matters of Belief are infinite I shall only summe up such as I esteem most important either in the points themselves which they concern or in relation to our controversies in the Doctrine of the Trinity That of Justine Martyr p. 357. against Tryphon which cannot be solved from making a distinction of nature betwixt the Father and the Son That of Tertullian advers Prax. c. 9.10 Pater tota substantia est Filius vero derivatio totius et portio and many other passages in the same book That of Origen tract in Joan. tom 3. where he implyes little less as Genebrard observes then that the Father is as much above the Son and the Holy Ghost as they above the Creatures That of Theodoret part 3. concil Ephes p. 496. where refuting Cyrils ninth Anathema he saith that in it Cyril doth anathematise all the Apostles and the Arch-Angel Gabriel himself whilst impiously and blasphemously they are his words he curseth such as do not beleeve the Holy Ghost to proceed from the Son I can easilyer accord these Doctors which Arrius then with Athanasius or the three hundred and eighteenth Fathers of the first Nicene Councel Of the state of the Soul after death in point of reward and punishment and likewise concerning Christ's descent into Hell I could here cite you multitudes of oppositions but I shall have occasion to speak of these in another place Lastly touching the Eucharist in my opinion the most important Article of any we differ in let me marshall up the Fathers oppositions somewhat more at large That of Justin in Apol. 2. The sanctified food saith he wherewith our flesh and blood by conversion are nourished we are taught to be the flesh and blood of Jesus incarnate being made such by the word of prayer after the same manner as Jesus Christ our Saviour by the Word of God took on him flesh and blood for our salvation How will it suit with the latter part of the fortieth Chap. of Tertull lib. 4. against Marcion where his whole Argument runs upon this That in the Eucharist the Bread and Wine are the figure and representation of Christs body for it would have been a very extravagant argument to one that denied as Marcion did Christ himselfe to have a body of flesh to alledge that bread was the flesh of his body his words are Having profest saith he speaking of our Saviour a desire to eat the Passover he took bread and having distributed it to his Disciples he made it his body saying This is my Body that is the Figure of my Body of which it could not have been the Figure if he had not in truth a body And again with that other passage of the same Author lib. de anima chap. 14. The taste of the Wine which he consecrated for a memoriall of his blood and also with that lib. 1. against Marcion cap. 14. The bread by which he represents his body I dare not translate the rest Etiam in Sacramentis propriis egens mendicitatibus creatoris Survey that passage of Cyrillus Hierosol Catech. cap. 4. under the form of bread his body is given thee and under the form of Wine his blood And again knowing and holding this for a certainty that the bread which we see is not bread though our taste find it to be so So how this will sound with that place of St. Austin upon the 98. Psalm where he bringeth in our Saviour speaking of this matter after this manner You shall not eat of this body which you see nor drink that blood which they shall shed which will crucifie me I have commended a certain Sacrament unto you that being spiritually understood will quicken you Next consider those passages of Gregory Nissene quoted by Bellarmin we beleeve saith he the bread rightly sanctified by the word of God to be changed into the body of God the word And again a little after This doth the vertue of the benediction effect changing the nature of what we see bread and wine into the body of the Lord To which I oppose that of Theodoret Dialog 2. The mystical Symboles are not removed from their own nature after sanctification but remain in their former substance form and figure And Dialog 1. Our Lord saith he in delivering those mysteries called the bread body and the mixture in the Cup blood And soon after saith he our Saviour inverted the names giving to his body the name of Symbole and to the Symbole the name of his body so having named himself Vine he called the Symbole Blood Next let us confront that of Chrysostome Hom. de Encoeniis Is it bread that you see is it wine do they go into the privie like other meats away with such a thought for as wax being put into the fire unites it self so in substance to it that nothing thereof remains so imagin here that the mysteries are swallowed up in the substance of the body Therefore when you approach thereunto think not that you receive the divine body as from man but fire from the pincers of the Seraphime which Esau saw so think that you partake of the divine body as if you joyned your lips to his pure and spotlesse side Confront this with that of Origen in Caep 15. Matth. As nothing sayes he is impure in it selfe but is made so to the polluted and incredulous by his own uncleannesse and unbeliefe so neither doth that which is sanctified by the Word of God and Prayer in its owne nature sanctifie him that useth it And for as much as belongs to that eating we are neither defrauded of any good by the not eating nor enricht with any good by the eating of the sanctified bread which for as much as it hath of materials goes into the belly the privy but becomes usefull and effectuall according to the proportion of faith making