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	flesh_n	7,962	5	7.0500	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47125	The arraignment of worldly philosophy, or, The false wisdom its being a great hinderance to the Christian faith, and a great enemy to the true divine wisdom / by George Keith.	Keith, George, 1639?-1716.	1694 (1694)	Wing K143; ESTC R1585	27,083	30

can extend their Vertue as by Rays and Beams to the Saints upon Earth and no doubt but his Mediatory Spirit and Life doth extend it self into our souls But this is no proof that Christ's Body is every where where God is for so to affirm is a grosser error than that of the Popish Transubstantiation for the Popish Doctrine only teacheth a Transubstantiation of one body into another viz. of the body and substance of bread into Christ's Body but this teacheth the Transubstantiation of Christ's body into the Godhead which is most unreasonable as well as most contrary to Scripture and is a reviving of the Old Eutychian Heresie condemned and that most justly by ancient Christians many Hundred Years ago V. A 5th gross error held in common both by Papists and many call'd Protestants is That in the daily generation and corruption of bodies as when flesh or wood is consumed with fire the body of flesh or wood is substantially changed the former substantial form so called by them ceasing to be that was formerly in the flesh or wood and a new substantial form in the Fire or smoak and ashes being newly produced And accordingly they most falsly teach That the elements of fire air water and earth differ substantially in their substantial and essential forms and that a gross body cannot be changed into a spiritual and subtile body but that there must be a change of the substance Whence it is that Papists generally and too many call'd Protestants have such gross and carnal conceptions of the resurrection-Resurrection-bodies of the Saints that shall be raised at the last day imagining they must be raised with gross flesh blood and bones as they now have otherwise they should not be the same bodies in substance as now they are Whereas the plain truth is that bodies can undergo great changes even the greatest that are possible from gross to be exceeding spiritual and subtile without any substantial change being only changed in accidental forms and modes but remaining the same in substance as when the Water was miraculously changed by Christ into Wine here was no Transubstantiation or change of the bodily substance but only a Transformation or change of the accidental forms and modes of the Water into new accidental forms and modes of Wine VI. A 6th gross error common generally both to Papists and many called Protestants in that called by them Philosophy is that many things which are real substances they hold them to be but accidents or accidental qualities as the light or influence of the Sun or of common fire they hold to be nothing but accidental qualities also the Emanations that commonly flow from Stones Minerals Metals Herbs and Animals causing sympathy and antipathy some whereof are more manifest that affect our gross senses of smelling tasting and feeling others more hidden and occult as that of the Loadstone that draweth Iron to it they hold them to be accidental qualities having no real substance Whereas the more true and sincere Philosophy teacheth that these things are real substances being either the Emission or Outflowings commonly called effluvia of the more subtile and spiritual parts of these bodies whence they come forth and proceed from or the Rays and Beams of some Spirits that may be lodged in them And on this error they build divers absurd errors in that called their Divinity both in relation to the bodies and souls of men as first in relation to the body The vertue that went forth from our blessed Lord's Person that healed the woman of her bloody Issue they hold not to be any substance but only an accident or quality And next in relation to the souls of men that divine vertue of grace light and life that cometh from Christ into the souls of men the Schoolmen commonly both among Papists and Protestants some excepted of Protestants who are more understanding hold That it is no substance but an accident or quality which otherways they call Habit and they commonly define the Grace of God in the souls of the Saints to be no substance but an infused supernatural habit and the vertues and fruits of the Spirit as Faith Hope Love c. they call supernatural and infused habits and qualities that are in themselves of a perishing Nature And the seed of God in the Saints they do not hold to be any substance but a quality or infused habit And the great occasion of this their Error That Grace is no substance but an accident viz. habit or quality which Aristotle placeth among the Predicaments of Accidents proceedeth from this That whereas they observe the Scripture distinguisheth betwixt Christ and the Grace of Christ as also betwixt God and the Grace of God and betwixt the Holy Ghost and that Divine influence that cometh from him into mens souls from thence they infer That seeing that seed or influence of God's Grace is not the Godhead it must be some accident habit or quality infused in the soul by God there being as they suppose no middle being of a middle Nature betwixt God and the souls of men but in this they are greatly mistaken for there is a middle being betwixt the Godhead and the souls of men which is that Mediatory Spirit and Divine Nature of Christ as he was the Heavenly Man Mediator Head and High Priest and Husband of his Church from the beginning of the World the which Mediatory Spirit of Christ dwells in all fulness in the Person of our blessed Lord that was born of the Virgin Mary who suffered death for our sins and rose again and is ascended into Heaven and still dwelleth in him and of his fulness we all receive our several measures as John hath declared John 1. and as Paul likewise hath said Eph. 4. 7. To every one of us is given grace according to the measure of the gift of Christ And tho the various measures of this Mediatory Spirit of Christ are not dividable nor separable one from another but most inseparably united yet a real distinction may and ought to be allowed as betwixt the Rays and beams of the Sun that are inseparably united one with another and all with the Body of the Sun yet one Ray is not another but have a real distinction so the particular measure of the Gift of Christ called by several Names and Denominations as Grace Truth Light and Life c. that is in one of the Saints is not the same particular and numerical measure that is in another And as we are taught not only by express words of Scripture but by the Saints experience that there are greater and lesser higher and lower measures of this Divine Mediatory Spirit Life and Nature and Divine Light this doth sufficiently prove that it is not the Godhead or Supream Infinite Being called in Hebrew Ensoph for there is nothing in the Supreme Being that can be called greater or lesser higher or lower seeing every thing in God is most infinitely and supreamly High and Great

foolishness to the Greeks that sought after wisdom To wit The Worldly Philosophy as well as a stumbling block to the Jews 4. Both Platonists and Stoicks placed all their happiness in an inward principle lodged within themselves which tho some owned to be God yet they greatly erred in not understanding in acknowledging That all divine influences and communications flow from God into men through the Man Christ Jesus our alone Mediator and therefore any Religion they had was mixt with great ignorance and error or not understanding the necessity of the One Mediator in whom God has placed all fullness of the divine influences and communications of Grace and Truth Light and Life out of whom we are to receive our several measures as our Faith is exercised on him and as our dependance is upon him even as the Members depend upon the Head and the Branches on the Root for life and nourishment But they placing all within themselves even of what they did or could enjoy of God were in a great error even as much as who should say The Branch has all within it that makes it fruitful or the members of the body have all within them that makes them live and move so no dependance upon the Head Christ the Mediator betwixt God and men yea this error is so great that whoever holds it as too many do at this day as well as formerly they make themselves as God or equal to him for it is the alone perfection and dignity of God to have all within himself and needing nothing without himself for even the Man Christ had not all from within himself but hath God to be his Head as God hath given him to be our Head as he taught concerning himself My Father is greater than I and as the Father hath Life in himself so he hath given to the Son to have Life in himself that he may quicken whomsoever he will therefore we read that in his prayer to the Father he lifted up his eyes to Heaven Joh. 17. 1. expecting to be heard from thence yea in his comparing his Disciples to the Branches and himself to the Vine and his Father to the Husbandman this great mystery is held forth how as our dependance is on the Man Christ so his dependance is on the Father for as the Vine giveth sap and nourishment to the Branches so the Husbandman giveth earth and soil to the Vine it being a great part of the Husbandmans work to put fat or good earth to the root of the Tree as well as to prune and dress the Branches of it And he did receive of the Father these Divine Gifts that he gave and still giveth to his Church 5. None of all the Philosophers taught remission of sin and justificasion by the blood of Christ and Faith in it or understood that Evangelical mystery how Christ was wounded for our Transgressions and was bruised for our Iniquities and that by his stripes we are healed and how he did bear our sins in his body on the Tree and made peace for us by the blood of his Cross But they placed their whole Acceptance upon their Vertues and good Works tho divers of them professed Platonists and Stoicks as well as Peripateticks and particularly Aristotle in his Ethicks That what Vertues and good Works they did bring forth was from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Divine Thing or Principle within them But that this was a great Error in them Paul doth abundantly prove both out of his Epistle to the Romans and Galatians That as the Jews were not justified before God by any Works of the Law so neither were the Gentiles but all were guilty before God For whatsoever the Law saith it saith to them that are under the Law that every mouth may be stopt and the whole world become guilty before God Now this that makes the whole world guilty and stops every mouth is the Law within which is from the divine principle seeing the greatest part of the world have no Law without And therefore he concludes That no man is justified by the works of the Law but by the faith of Christ All are justified who have that Faith which Faith is the gift of God and is wrought in every one that has it by the mighty power of God which Faith is a Living Faith and is always accompanied with good works 6. Tho many of the ancient Philosophers profess'd to believe the Immortality of Souls and future Rewards and Punishments to mens souls yet they had no belief of the Resurrection of the Body as is clear not only no from their own books but also from the Testimony of the Holy Scripture For when Paul preached to them at Athens Jesus and the Resurrection certain Philosophers of the Epicureans and Stoicks mocked him and called him Babler Now as this their Denial of the Resurrection of the Dead did proceed from the two aforementioned Errors held by many both then and at this day viz. that the body of man was no part of him but the soul's prison and grave and that the body has no Life or perception when united to the soul so it did proceed from a 3d gross error as absurd as any of the 2 former viz. That the substance or first matter of earthly bodies differ in kind from heavenly bodies and consequently that no earthly body is convertible into an heavenly body and no animal body is convertible into a spiritual body And from such a great Error the ignorance and unbelier of those floweth that do not believe that Christ's Animal and visible body of flesh and blood is converted and changed to be now in Heaven a spiritual and heavenly body And as they do not believe this change of Christ's body the substance remaining the same so nor do they believe that the bodies of the Saints shall be changed from animal to spiritual and from Terrestrial to Coelestial and Heavenly tho the Scripture-testimony is plain and express for such a change the substance of the body remaining the same For if the substance did not remain the same the change would not be a conversion or transmutation but an exchange or permutation as when one changeth Copper for Gold by selling Copper for Gold this is quite another thing than when Copper is transmuted and converted into Gold 7. The ancient Philosophers did not believe any general Day of Judgment or end of this world but mostly they did conceit That as it was from Eternity in the manner and condition as it is now in rouling and revolving in a continual sphere of generation and corruption even Vegetables and Animals as well as Men so it would continue to Eternity in the like manner and condition as it is now in still running round in a continual sphere of generation and corruption and of Living and Dying and Dying and Living again but as to this they were divided in Opinions some holding That the Souls of Men that were throughly purged from all