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
A20770	A treatise of the true nature and definition of justifying faith together with a defence of the same, against the answere of N. Baxter. By Iohn Downe B. in Divinity, and sometime fellow of Emanuel C. in Cambridge.; Selections	Downe, John, 1570?-1631.; Baxter, Nathaniel, fl. 1606.; Bayly, Mr., fl. 1635.; Muret, Marc-Antoine, 1526-1585. Institutio puerilis. English.	1635 (1635)	STC 7153; ESTC S109816	240,136	421

Couenant of grace Q. What things are required in a Sacrament A. Two things a signe and a thing signified Q. How many Sacraments are there A. Two Baptisme and the Lords Supper Q. What is Baptisme A. The Sacrament whereby wee are admitted into the Church of Christ Q. What is the outward Signe of Baptisme A. The sprinkling of Water vpon the Body Q. What is the thing signified A. The washing away of sinne by the Blood of Christ Q. What is the Lords Supper A The Sacrament of our spirituall nourishment and preseruation vnto eternall life Q. What is the outward signe in the Lords Supper A. Bread and Wine Q. What is the thing signified A. The Body of Christ broken and his Blood shed for our Redemption Q. What is Prayer A. An humble intreating of God for all the good things wee stand in need of Q. After what manner must we pray A. As we are taught in the Lords prayer Q. Repeate the same vnto me A. Our Father which art in Heauen hallowed c. Q. What is the effect of Prayer A. The obtayning of our requests Q. Doth euery one obtaine that prayeth A. No but hee onely that asketh in faith and in the Name of Christ Q. What remaineth to bee done when we haue obtained our suites A. Wee are to returne vnto God the sacrifice of praise and thankesgiuing Instructions for preparation vnto the holy COMMVNION Q. I see you are desirous with the rest of Gods people to bee admitted to the holy Communion tell me for what cause are you so desirous thereof A. I am desirous thereof for two causes First that I may discharge my duty to God who commandeth mee to receiue so often as conueniently I may secondly that I may reap the benefit comfort which God hath promised vnto mee thereby Q. What benefit or comfort hath God promised vnto you thereby A. That as by Baptisme my first incorporation into the mysticall Body of Christ is already sealed vp vnto me so by this holy Sacrament my continuall nourishment and preseruation in the same Body shall likewise be sealed vp vnto me Q. But doe all reape this benefit that receiue this Sacrament A. No but the worthy receiuer only for they that receiue vnworthily eat and drinke to themselues their owne damnation Q. What things are necessarily required vnto worthy Receiuing A. Two things sufficient knowledge in the vnderstanding and sanctifying grace in the heart Q. What knowledge count you sufficient A. A knowledge of the law sentencing vnto death for sinne secondly a knowledge of the Gospell promising euerlasting life vpon condition of Faith and true repentance thirdly a knowledge of the Sacraments and principally of the Sacrament of the Lords Supper Q. What knowledge is required touching the Lords Supper A. That the sensible signes vsed therein haue spirituall significations and therefore as the Minister hauing blessed the bread and wine breaketh the one and poureth out the other and I receiuing them into my hands conuey them into my Body for the nourishmēt thereof so God the Father hauing predestinated his Son to be our Mediator and Redeemer hath giuen his Body to bee broken and his Blood to be shed for vs that wee receiuing the same by Faith may thereby be nourished both bodies and soules vnto euerlasting life Q. But what sanctifying graces are required in the heart A. First true and vnfained repentance for sinne secondly a liuely Faith vpon the merits of Christ for remission of sinne thirdly sincere loue and charity with our brethren fourthly renewed Faith and repentance for our new sins and renewed loue in regard of our new breaches with our brethren Q. Well then I see you know with what knowledge and grace you ought to bee furnished before you can worthily receiue tell me now how must you behaue your selfe during the time of administring this Sacrament A. With feare and reuerence as in the presence of God who seeth the very secret of my heart and therefore banishing out of my mind all earthly and impertinent thoughts I am onely and wholly to attend this heauenly action Q. And when you haue receiued what duty remaineth to be performed A. First I am humbly to thanke Almighty God who hath vouchsafed to receiue mee as a guest at his holy Table secondly I am to pray vnto God that pardoning my want of due preparation and all other my infirmities hee would blesse this holy Sacrament to the nourishment of my soule thirdly I am carefully to vse all other meanes ordained by God whereby I may still grow forward in grace till I come to be a perfect man in Christ If yee know these things blessed are yee if yee doe them FINIS Peccatum formaliter propriè non esse infinitum exercitatio aduersus N. Probatur 1 FInitae Essentiae finita est Potentia finitae Potentiae finita est Operatio At Peccatum Operatio est finitae Essentiae Creatura nimirum rationalis Ergo finitae Potentiae Quarè ipsum finitum est 2. Gratia Dei non est potentior Infinito Infinito enim nihil infinitius Sed potentior est Peccato tollit enim ipsum abolet Ergo Peccatum non est infinitum 3. Vnum infinitum non est alio mains quod enim minus est ideò quia minus est non est Infinitum At Peccatum vnum alio maius est grauius Imparitatem enim Peccatorum negare Stoicismus est Ergò omne Peccatum non est Infinitum 4. Omnes ad vnum Orthodoxi Theologi tenent Nullum esse Summum malum Sequeretur enim alioqui duo esse prima rerum Principia Bonum Malum quae Manichaeorum haeresis est Ergò omne Peccatum non est Infinitum 5. Peccatum consideratur aut ut obliquitas aut cum Actione At neutro modo Infinitum est Non ut Actio prosecta namque â finito ut dictum est finita sit necesse est Non vt Obliquitas sic enim nihil est Non Entis autem non est accidens nec igitur accidit ei esse Infinito Adde quòd non omnia aequè sed unum alio a Scopo propiùs aberret quare nec omnia infinito interuallo Obiicitur 1. Theologos omnes asserere Peccatum esse Infinitum vtrumque enim Legislatorem Deum Legem Dei quae utraque Infinita sunt Peccato violari Respondeo 1. Eos qui sic loquuntur affirmare Peccatum Obiectiuè id est Materialiter infinitum esse non formaliter 2. Quamuis peccatum infinitam laedat Maiestatem non tamen infinito modo alioqui quouis peccato Deus aequè offenderetur quod absurdum est 3. Non vt Deus sic lex Dei infinita Si esset utique Deus esset qui solus est infinitus Filius quidem Dei verbum increatum est at Lex creatum non ergò vt illud infinitum Replicatur Lex infinita est 1. Quia à Deo infinito condita est

fo● 〈◊〉 second question I thinke you will confesse pardon ●ee if I thinke amisse that you haue not skill enough with vnderstanding to read the Greeke Fathers in their Original but are faine to trust vnto Translations But I beseech you doe not Translators many times what through ignorance or neglicence or wilfulnesse mistake and peruert the meaning of their Author L. 2. c. 1. Ruffinus translated the Ecclesiasticall history of Eusebius and in it this passage of Clemens that Peter Iames and Iohn although Christ preferred them almost before all yet they tooke not the honour of Primacy to themselues but ordained Iames who was surnamed Iust Bishop of the Apostles A shrewd testimony for the Primacy of Iames against that of Peter but the error is in the translation the Greeke Eusebius hauing not Bishop of the Apostles but Bishop of Hierusalem Yet Marianus Scotus citeth the same out of Methodius iust according to Ruffins translation from whence perhaps it was taken Hist l. 2. c. 23. Eusebius himselfe in expresse tearmes affirmeth the Epistle of S. Iames to be Spurious but your Chrystopherson renders it so as if he had meant that not himselfe but some others in the Church had so esteemed it in former times And lastly not to stand longer vpon this point that very translation of Cyrillus Alexandrinus which you haue made by Trapezuntius you haue little reason much to trust vnto For as Bonauentura Vulcanius sheweth Praef. Ann. it is a very disorderly one wherein many things are omitted much is added of his owne and much peruersly translated To conclude therefore seeing the writings of the Fathers haue so many wayes and so notoriously beene abused by addition by subtraction by alteration by misquotation by mistranslation it followeth that infallible certainty from them you can haue none and so consequently that you cannot safely build your Faith vpon them To proceed the Scriptures you say are obscure and ambiguous and therefore you may not rest vpon them saue onely as they are expounded of the Fathers If so then if the Fathers also bee obscure and ambiguous neither may you rest your Faith vpon them Now certainly the Fathers are as darke and doubtfull as the Scripture If you thinke otherwise doe but read the works of Tertullian and Arnobius and let me afterward know your minde For my part I see no reason why the Scripture should bee more subiect to diuersity of interpretations according to the difference of times as Cardinall Cusan impiously affirmeth Ep. 2. 7. Cont. Whit. l. 2. p. 45. and Duraeus the Iesuit impudently defendeth then the writings of the Fathers What doe wee not vouch the Fathers on both sides are we not as confident vpon them as you whence commeth this I beseech you if they bee so cleere that no doubt can bee made of them And why doe you professe in your Flemish Expurgatorie Index that in ancient Catholike Writers yee tolerate many errors yee extenuate and excuse them and often deny them by deuising some shift and faining a sence vnto them when they are opposed against you What need I say all these tricks and fetches if there bee no obscurity in them If literall and Grammaticall construction may cary it the Fathers are directly ours and wee suppose they ment as they wrote neither can you make any shew of answer vnlesse you fall to expound the meaning of them And so as you remoue your Faith from the letter of the Scripture vnto the exposition of the Fathers so must you of force remoue the same againe from the letter of the Fathers vnto some other tribunall to determine the sence and meaning thereof Giue mee leaue to declare this by some few examples That Faith only iustifies Origen Cyprian Eusebius Caesariensis Hilary Basil Chrysostome Ambrose Augustin Cyril Primasius Hesychius Gennadius Oecumenius in expresse tearmes affirme agreeing therein with vs whose words I will not fayle to produce whensoeuer you shall require Against hauing of Images in Churches and the Adoration of them wee haue the precise words not onely of Lactantius and Epiphanius and other Fathers seuerally Epist ad Ioh. Hicrosol but nineteene Bishops together in the Councell of Eliberis and of the whole Councell of Frankford vnder Charles the Great Against the Bishop of Romes supremacy wee haue the plaine resolution of Pope Gregory Lib. 6. ep 30. that he is the forerunner of Antichrist whosoeuer desires to bee called Vniuersall Bishop And of the Generall Councell of Chalcedon Act. 16. giuing to the Bishop of Constantinople equall priuiledges with the Bishop of Rome And of two hundred seuenteene Bishops in the sixt Councell of Carthage among whom were Saint Augustin Prosper Gresians and many other worthy Fathers all decreeing that the Pope of Rome thenceforward should haue no authority ouer the African Churches Finally against Transubstantiation thus writeth Gelasius himselfe a Bishop of Rome De d●ab nat con Eu●ych The Sacraments of the Body and Bloud of CHRIST which we receiue is a diuine thing wherefore by them wee are made partakers of the diuine nature and yet the substance of bread and wine ceaseth not to bee Thus also Theodoret Dial. 1. Hee who hath called meat and drinke that which naturally is his body and after cals himselfe a Vine he himselfe hath honoured the visible signes with the name of his Body and Bloud hauing not changed their nature but hauing added grace vnto nature And againe Dial. 10. The signes mysticall change not their nature after consecration for they remaine in their first substance figure and forme Hom. 11. Chysostom likewise if hee bee the Authour of the imperfect worke on Math. In the sacred vessels there is not the true Body of CHRIST but the mystery of his Body And Saint Augustin The Lord doubted not to say This is my Body Con. Adimant c. 12. when he gaue the signe of his Body Thus the Fathers in these few points neither is it hard to shew the like consent in the rest What Will you now subscribe vnto their words yea being taken in the right sense But who shall iudge of the 〈◊〉 on vnderstand them one way we another Shall 〈◊〉 learned Rabbies of your side Fic that were too partiall and they so enterfere in their answers that they cut and hew one the other miserably Reuerend Bishop Morton hath demonstrated this at large Preamble●ng Mitigator Take one of his examples The Councell of B●●beris forbiddeth the hauing of Images in Churches Do Imagin l. 2. c. 9. and Adoration of them Of Images representing Gods nature faith Andrad●●s No saith Bellarmine for such were not then in vse For feare test Gentiles should thinke Christians warshipped them idolatrously saith Sanders But the reason of the Canon agreeth not much with this exposition saith Bellarmine Because Christians seemed to worship those Images as Gods Ibid. saith Alen Cope But this exposition is not agreeable to the Canon saith

authority of Basil surnamed the Great Blessed Athanasius Methodius and their followers for it If any shall say it was the opinion onely of Iohn B. of Thessalonica and not of the whole Councell I answer that what Iohn said Tharasius Patriarch of Constantinople forthwith confirmed and the whole Synod immediatly answered So it is my Lord. And this is so cleere that Bartholmew Carranza notes it as an errour in them Epit. Conc. ad cum loc Ep. 215. De Eccl. dog c. 11. 12. and contrary vnto the Lateran Councell yet addes withall that Saint Augustin was of the same mind But leauing other their errors I come without further delay to discharge that obligation wherein I stand bound to proue that the Fathers for a time generally held it necessary for all euen young Infants to bee partakers of the Eucharist Conc. Trid. Sess 5. can 4. or they could not bee saued which you know the Church of Rome alloweth not but condemneth as an error Eccl. hier c. 2. p. 3. First your Denys hee that goeth vnder the name of Areopagita after hee hath recited other ceremonies in the administration of Baptisme at length saith hee the Priest cals the partie Baptized to the most holy Eucharist and giues the Communion vnto him And lest you should vnderstand this of them that are baptized being Adulti Id. 7. c. 3. elsewhere he speaketh more plainely thus That children who cannot yet vnderstand diuine things should bee made partakers of holy Baptisme and of the mysticall signes of the most holy Communion may perhaps seeme ridiculous to profane men De lapsis if the Auditors when Bishops teach such Heauenly things bee not fit Saint Cyprian reports a story of a certaine Infant mayde who had not yet age enough to tell what wrong another had done her how when the Deacon had offered the holy chalice vnto her and shee refused hee powred it into her mouth Ibid. And a little after Will not those Infants saith hee when the day of iudgement shall come say wee haue done nothing neither forsaking the meat and cup of the Lord haue wee of our owne accord hastned to these profane contagions the perfidiousnesse of others hath ouerthrowne vs our Parents are our murtherers Innocent the first B. of Rome Ep. ad Patr. conc Milou That which your Brotherhood saith hee affirmeth them to preach namely that little ones may obtaine the reward of eternall life without the grace of Baptisme is very foolish for vnlesse they eat the flesh of the Sonne of man and drinke his blood they cannot haue life in them Con. Iul. Pel. l. 1. c. 2. Of this Innocentius S. Augustin saith how hee defined that little ones vnlesse they did eat the flesh of the Sonne of man they could by no meanes haue life in them Now I beseech you durst any man at that time hold otherwise then the head of the Church for so you count the Pope to bee had defined But let vs heare Saint Augustin himselfe Verily Con. duas Ep. Pel. l. 1. c. 22. saith he Christ is the Sauiour of little ones also and vnlesse they bee redeemed by him they must perish because without his flesh and blood they cannot haue life And againe Wherefore they also as I haue said Ad vital Ep. 107. if they die in that tender age shall certainly bee iudged according to the things they haue done by the Body namely during that time while they liued in the body when by the heart and mouth of them that bare them they belieued or not belieued when they were baptized or not baptized when they ate the flesh of Christ or not ate it when also they dranke his bloud or not dranke it according to these things I say which they haue done by the body not those which they would haue done had they liued longer here shall they bee iudged And yet againe De pec mer. remiss l. 1. c. 20. Away therefore now with doubting Let vs heare the Lord and not the suspicions and coniectures of men let vs I say heare the Lord speaking this not of the Sacrament of Baptisme but of the Sacrament of his holy Table to which none lawfully approcheth but hee that is Baptized Vnlesse you eat my Flesh and drinke my Blood you shall haue no life in you What seeke wee further What will they bee able to answer hereunto vnlesse obstinacy doe stretch their striuing sinewes against the constancy of euident truth Will any dare to say this also that this saying belongs not vnto little ones or that they may haue life in them without the participation of this Body and Blood because hee saith not hee that eateth not as of Baptisme hee that is not borne againe but thus If yee eat not as speaking to them who were able to heare and vnderstand which certainly little ones cannot But hee that saith so marketh not that vnlesse this saying hold all that they cannot haue life without the Body and Blood of the Sonne of Man euen the elder age also will make little reckoning of it And yet once more againe Ib. c. 24. The Carthaginian Christians excellently call Baptisme no other then Saluation and the Sacrament of the Body of Christ no other then Life Whence but from an ancient and as J thinke Apostolicall tradition by which the Churches of Christ hold as ingrafied into them that without Baptisme and the participation of the Lords Table no man can come not onely to the Kingdome of God but neither to saluation nor life eternall And this being thus proued by and by he concludes If therefore as so many and so pregnant diuine testimonies witnesse with ioint consent no man may hope either for saluation or eternall life without Baptisme and the Body and Blood of the Lord in vaine doe they promise it to little ones without them Thus Augustin where by the way obserue how hee affirmeth this his opinion to bee the Tenet of all the Churches of Christ To whom I adde lastly the eleuenth Councell of Toledo Can. 11. If any faithfull man being constrained by any ineuitable infirmity shall cast vp the Eucharist which hee hath receiued let him in no case bee subiect to Ecclesiasticall condemnation Likewise let not the censure of any condemne them who either in the time of their infancy shall doe the same or in the alienation of their mind seeming to bee ignorant of what they doe In Ioh. 6.53 In Tertull. de cor mill This error touching the necessity of the Eucharist to Infants continued in the Church a long time euen about sixe hundred yeeres as your Maldonat saith And Beatus Rhenanus obserueth out of the Rituall books called Agendae that the custome of ministring the Communion to Infants was still in vse vnto the times of Ludouicus Pius and Lotharius that is towards nine hundred yeeres after Christ Against all this I know not what can be said vnlesse perhaps that