Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	break_v	shed_v	10,145	5	9.7147	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

confession ecclesiasticall iudges are but men and may soone be deceiued that Councelles as Hilary excellently noteth are oft contrarie to themselues that the Pope their sacra anchora their Church Oracle is like as hee spake of Egypt a splitting reede Esa. 36. daungerously erronious therefore the sole meanes for the establishing of fayth and of the minde in doubts and against heresies are the books of God for in the deluge of these waters deepe deceitfull wauering where should the Doue rest but on Noahs Arke or the minde of man repose it selse but on the word written quod proficit ad fidem ad vnitatem ad salutem sayth Hilary which au aileth for faith there is the setling of our beleef and for vnitie there is the diuision of controuersies and the repulse of heresies the twoo speciall breaches of Godly vnitie And now I had thought these articles of fayth had beene ended but hee had a spare syllogifme which hee knevve not vvhere to marshall and that he hath annexed to this Article like a Goose feather to a Woodcocks tayle And to conclude these Articles of fayth I say that if the principles of the Protestantes religion bee true Saint Paul himselfe exhorteth vs to infidelitie which I proue thus Whosoeuer exhorteth vs to doubt of that which we are bound to beleeue by fayth exhorteth vs to infidelitie But S. Paul doth exhort vs to doubt of our saluation which we are bound to beleeue by fayth according to the protestants Religion ergò S. Paul exhorteth vs to infidelitie The maior is plaine for to doubt of matters in fayth is manifest infidelitie because whosoeuer doubteth whether God hath reuealed that which indeede hee hath reuealed beeing sufficiently proposed as reuealed virtually doubteth whether God sayth truth or lieth The minor is prooued by the testimony of S. Paul Cum timore tremore salutem vestram operamini with feare and trembling worke your saluation All feare whether it bee filiall feare or seruile feare includeth doubt the one of sinne the other of punishment Aunsweare The hottest fire cannot consume a dead mans heart which hath bene poysoned nor the spirite of grace allay the blasphemy of a feared conscience cauterized with malice not sparing to accuse euen the greatest Apostle of infidelitie Yea but he doth it not simply onely vpon condition that is if the principles of the protestants religion be true Their principles are that there is but one God and three persons that Christ is the Sauiour of the world that hee was incarnate and crucified deade and glorified c. Is S. Paul an infidell because we lay these groūds of religion his meaning is of principles differing from Popery First then that is his leaudnesse or his ignorant rashnesse indefinitely to attache all the principles as accessarie to infidelitie Secondly it had beene plaine dealing to haue named them for because we set down that there is but one purgation and that in this life the bloud of Iesus Christ no Purgatory after to be expected that there is but one sacrifice propitiatory once offered videlicet the body of Christ crucified no masse to be reiterated one mediator betweene God and man the man Iesus Christ no Saintes to bee inuocated that faith onely iustifieth no workes coadiuuating these are our principles or rather the scripture positions differing from the Romanistes doth S. Paul therfore exhort vs to infidelitie I prooue it thus saith hee whosoeuer exhorteth vs to doubt c Here is that speech of reuerend Synesius verified cùm ex plaustro quod aiunt conuicijs sit insectatus multaque in nos sit vociferatus when hee had with full mouth and open crie challenged all the principles of our religion for infidelitie at the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the base sophister shewes vs a Mouse for a Lion and seazeth vppon one onely principle namely the assuraunce of saluation Which when it is examined will proue but the Cyclops out cry in the Poet after his sole and onely eie was stroken out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no bodie no bodie For first this question whether the certainetie bee of hope or of faith is not iointly and generally determined among all protestantes Againe that we are to ascertaine our selues therof euen by faith is the opinion of some eminent Papistes Durand is censured by Medina and registred in his rew of erroneus Doctors for it Catharinus and Gropperus mightely oppugned the contrary as●ertion in the Trentish conuenticle Lastly the syllogisme it selfe is both fond false fond in the Maior for doubting may bee in pointes of faith without infidelitie or heresie as before out of Melchior Canus hath bene shewed because infidelitie is commōly lincked with pertinacie then the probate of the Maior in that faith is not tyed to thinges reuealed alone beecause multa creduntur quae in scriptur is non leguntur saith Austen many thinges are beleeued not reuealed in scriptures False in the Minor because that text of S. Paul marginally misalleaged Phil. 2 is no motiue to doubting but an exhortation semblable to that duetie prescribed to euery mā by God himselfe Mich. 6 sòlicitè ambulare coram Deo to walk warely before the Lord as a sonne before his father with feare to sinne not of sinne that is least by sinning he should be counted vnworthy the graces wherewith he is endowed and the fauour whereof hee is vouchsafed not of sinne as if it were able to cast him finally from God and so make him either to dispair or doubt of his saluation for being iustified by faith hee hath peace with God Rom. 5. and hauing semen manens 1. Ioh. 3. he cannot sinne irremissibly besides this Bellarmine himselfe frō whome this impious argument is borrowed puts a difference betweene feare and doubting for saith he the receiued opinion in the church about this certainetie of saluation albeit it remoue not all feare yet it vtterly taketh away all anxietie and haesitation ipsam etiam dubitationem and euē doubting it selfe and therefore though the Apostle will vs to feare yet hee exhorteth not to doubt as this mate inferreth Certainelie if wee consider the state wherein we stand we shall finde as the said Apostle speaketh without terrours within feares causes of them both euery wher by Sathan his pollicie malice about vs by the lustes and affections raging or tickling within vs by the world either flattering or pursuing vs but if wee looke vp vnto him that loues vs in his beloued to that sacrifice by which wee are reconciled that victorie whereby sinne is conquered to that spirite wherewith wee are sealed we may in a Christian confidence and assurance of faith say with S. Bernard turbatur conscientia sed nōperturbatur quoniam vulnerum Dei recordabor my conscience is tossed not ouerwhelmed beecause I call to minde the woundes of my God For how should hee feare