Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	confirm_v	new_a	testament_n	8,389	5	9.6949	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30352	The history of the reformation of the Church of England. The first part of the progess made in it during the reign of K. Henry the VIII / by Gilbert Burnet.	Burnet, Gilbert, 1643-1715.; White, Robert, 1645-1703.	1679 (1679)	Wing B5797; ESTC R36341	824,193	805

perfectly and truly repentant and contrite of all their sins before committed and also perfectly and constantly confessing and believing all the Articles of our faith according as it was mentioned in the Article before or else not And Finally if they shall also have firm credence and trust in the promise of God adjoyned to the said Sacrament that is to say that in and by this said Sacrament which they shall receive God the Father giveth unto them for his Son Jesus Christs sake remission of all their sins and the Grace of the Holy Ghost whereby they be newly regenerated and made the very Children of God according to the saying of Christ and his Apostle St. Peter Paenitentiam agite Baptizetur vnusquisque vestrum in nomine Iesu Christi in remissionem peccatorum accipietis donum Spiritus Sancti and according also to the saying of St. Paul ad Titum 3. non ex operibus justitiae quae fecimus nos sed secundum suam misericordiam salvos nos fecit per lavacrum regenerationis renovationis Spiritus Sancti quem effudit in nos opulenter per Iesum Christum servatorem nostrum ut justificati illius gratia haeredes efficiamur juxta spem vitae aeternae The Sacrament of Penance THirdly Concerning the Sacrament of Pennance We will that all Bishops and Preachers shall instruct and teach our people committed by us unto their Spiritual charge that they ought and must most constantly believe that that Sacrament was instituted of Christ in the New Testament as a thing so necessary for mans Salvation that no man which after his Baptism is fallen again and hath committed deadly sin can without the same be saved or attain everlasting Life Item That like-as such men which after Baptism do fall again into sin if they do not Pennance in this Life shall undoubtedly be damned even so whensoever the same men shall convert themselves from the said naughty Life and do such Pennance for the same as Christ requireth of them they shall without doubt attain remission of their sins and shall be saved Item That this Sacrament of perfect Pennance which Christ requireth of such manner of persons consisteth of three parts that is to say Contrition Confession with the amendment of the former Life and a new obedient reconciliation unto the Laws and will of God that is to say exteriour Acts in works of Charity according as they be commanded of God which be called in Scripture fructus digni Paenitentia Furthermore as touching Contrition which is the first part We will that all Bishops and Preachers shall instruct and teach our people committed by us unto their Spiritual charge that the said Contr●tion consisteth in two special parts which must always be conjoined together and cannot be dissevered that is to say the penitent and contrite man must first knowledg the filthiness and abomination of his own sin whereunto he is brought by hearing and considering of the will of God declared in his Laws and feeling and perceiving in his own conscience that God is angry and displeased with him for the same he must also conceive not only great sorrow and inward shame that he hath so grievously offended God but also great fear of Gods displeasure towards him considering he hath no works or merits of his own which he may worthily lay before God as sufficient satisfaction for his sins which done then afterwards with this fear shame and sorrow must needs succeed and be conjoyned The second part viz. a certain faith trust and confidence of the mercy and goodness of God whereby the penitent must conceive certain hope and faith that God will forgive him his sins and repute him justified and of the number of his Elect children not for the worthiness of any merit or work done by the penitent but for the only merits of the blood and passion of our Saviour Jesus Christ. Item That this certain faith and hope is gotten and also confirmed and made more strong by the applying of Christs words and promises of his grace and favour contained in his Gospel and the Sacraments instituted by him in the new Testament and therefore to attain this certain faith the second part of Pennance is necessary that is to say Confession to a Priest if it may be had for the Absolution given by the Priest was institute of Christ to apply the promises of Gods grace and favour to the Penitent Wherefore as touching Confession We will that all Bishops and Preachers shall instruct and teach our people committed by us to their spiritual charge that they ought and must certainly believe that the words of Absolution pronounced by the Priest be spoken by the Authority given to him by Christ in the Gospel Item That they ought and must give no less faith and credence to the same words of Absolution so pronounced by the Ministers of the Church than they would give unto the very words and voyce of God himself if he should speak unto us out of Heaven according to the saying of Christ Quorum remiseritis peccata c. qui vos audit me audit Item That in no ways they do contemn this Auricular Confession which is made unto the Ministers of the Church but that they ought to repute the same a verry expedient and necessary mean whereby they may require and ask this Absolution at the Priests hands at such time as they shall find their consciences grieved with mortal sin and have occasion so to do to the intent they may thereby attain certain comfort and consolation of their consciences As touching the third part of Penance We will that all Bishops and Preachers shall instruct and teach our people committed by us to their spiritual charge that although Christ and his death be the sufficient oblation sacrifice satisfaction and recompence for the which God the Father forgiveth and remitteth to all sinners not only their sin but also Eternal pain due for the same yet all men truly penitent contrite and confessed must needs also bring forth the fruits of Penance that is to say Prayer Fasting Almsdeeds and must make Restitution or Satisfaction in will and deed to their neighbour in such things as they have done them wrong and injury in and also must do all other good works of mercy and charity and express their obedient will in the executing and fulfilling of Gods Commandments outwardly when time power and occasion shall be Ministred unto them or else they shall never be saved for this is the express precept and commandment of God Agite fructus dignos paenitentia and St. Paul saith Debitores sumus and in another place he saith Castigo corpus meum in servitutem redigo Item That these precepts and works of Charity be necessary works to our Salvation and God necessarily requireth that every penitent man shall perform the same whensoever time power and occasion shall be ministred unto him so to do Item That by Penance and such good

in that Age did and Frith wrote plainly without any Art yet there is so great a difference between their Books that whoever compares them will clearly perceive the one to be the Ingenious defender of an ill cause and the other a simple asserter of Truth Frith wrote with all the disadvantage that was possible being then in the Jayl where he could have no Books but some Notes he might have collected formerly he was also so loaded with Irons that he could scarce sit with any ease He began with confirming what he had delivered about the Fathers before Christ their feeding on his Body in the same manner that Christians do since his death This he proved from Scripture and several places of St. Austins works he proved also from Scripture that after the Consecration the Elements were still Bread and Wine and were so called both by our Saviour and his Apostles that our Senses shew they are not changed in their Natures and that they are still subject to Corruption which can no way be said of the body of Christ. He proved that the eating of Christs Flesh in the 6th of St. Iohn cannot be applyed to the Sacrament since the wicked receive it who yet do not eat the Flesh of Christ otherwise they should have eternal life He shewed also that the Sacrament coming in the room of the Jewish Paschal Lamb we must understand Christs words This is my Body in the same sense in which it was said that the Lamb was the Lords Passover He confirmed this by many passages cited out of Tertullian Athanasius Chrysostome Ambrose Ierome Austin Fulgentius Eusebius and some later Writers as Beda Bertram and Druthmar who did all assert that the Elements retained their former Natures and were only the Mysteries Signs and Figures of the Body and Blood of Christ. But Gelasius's words seemed so remarkable that they could not but determine the Controversie especially considering he was Bishop of Rome he therefore writing against the Eutichians who thought the humane nature of Christ was changed into the Divine says that as the Elements of Bread and Wine being Consecrated to be the Sacraments of the Body and Blood of Christ did not cease to be Bread and Wine in Substance but continued in their own proper natures so the humane nature of Christ continued still though it was united to the Divine nature this was a manifest Indication of the belief of the Church in that Age and ought to weigh more than a hundred high Rhetorical Expressions He brought likewise several testimonies out of the Fathers to shew that they knew nothing of the Consequences that follow Transubstantiation of a Body being in more places at once or being in a place after the manner of a Spirit or of the worship to be given to the Sacrament Upon this he digresses and says that the German Divines believed a Corporal presence yet since that was only an Opinion that rested in their minds and did not carry along with it any Corruption of the worship or Idolatrous practise it was to be born with and the peace of the Church was not to be broken for it but the case of the Church of Rome was very different which had set up gross Idolatry building it upon this Doctrine Thus I have given a short Abstract of Friths Book which I thought fit the rather to do because it was the first Book that was written on this Subject in England by any of the Reformers And from hence it may appear upon what solid and weighty reasons they then began to shake the received Opinion of Transubstantiation and with how much learning this Controversie was managed by him who first undertook it One thing was singular in Friths Opinion that he thought there should be no contest made about the manner of Christs presence in the Sacrament for what-ever Opinion men held in Speculation if it went not to a practical error which was the Adoration of it for that was Idolatry in his Opinion there were no disputes to be made about it therefore he was much against all heats between the Lutherans and Zuinglians for he thought in such a matter that was wholly speculative every man might hold his own Opinion without making a breach of the Unity of the Church about it He was apprehended in May 1533. and kept in Prison till the 20th of Iune and then he was brought before the Bishop of London Gardiner and Longland sitting with him They objected to him his Opinions about the Sacrament and Purgatory he answered that for the first he did not find Transubstantiation in the Scriptures nor in any approved Authors and therefore he would not admit any thing as an Article of Faith without clear and certain grounds for he did not think the Authority of the Church reached so far They argued with him upon some passages out of St. Austin and St. Chrysostome to which he answered by opposing other places of the same Fathers and shew'd how they were to be reconciled to themselves when it came to a Conclusion these words are set down in the Register as his Confession Frith thinketh and judgeth that the natural Body of Christ is not in the Sacrament of the Altar but in one place only at once Item he saith that neither part is a necessary Article of our Faith whether the natural Body be there in the Sacrament or not As for Purgatory he said a man consisted of two parts his Body and Soul his Body was purged by sickness and other pains and at last by death and was not by their own Doctrine sent to Purgatory And for the Soul it was purged through the word of God received by Faith So his Confession was written down in these words Item Frith thinketh and judgeth that there is no Purgatory for the Soul after that it is departed from the Body and as he thinketh herein so hath he said written and defended howbeit he thinketh neither part to be an Article of Faith necessarily to be believed under pain of Damnation The Bishops with the Doctors that stood about them took much pains to make him change but he told them that he could not be induced to believe that these were Articles of Faith And when they threatned to proceed to a Final Sentence he seemed not moved with it but said Let judgment be done in righteousness The Bishops though none of them were guilty of great tenderness yet seem'd to pity him much and the Bishop of London professed he gave Sentence with great grief of heart In the end he was judged an Obstinate Heretick and was delivered to the Secular Power there is one clause in this Sentence which is not in many others therefore I shall set it down Most earnestly requiring in the Bowels of our Lord Jesus Christ that this Execution and punishment worthily to be done upon thee may be so moderate that the rigor thereof be not too extreme nor yet the gentleness too much