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
A62570	Of sincerity and constancy in the faith and profession of the true religion, in several sermons by the Most Reverend Dr. John Tillotson ... ; published from the originals, by Ralph Barker. ...	Tillotson, John, 1630-1694.; Barker, Ralph, 1648-1708.	1695 (1695)	Wing T1204; ESTC R17209	175,121	492

could to the Rich Man who was in Hell concerning his Brethren that were upon Earth how they might prevent their coming into that place of Torment And he directs them to the Scriptures as the best and most effectual Means to that purpose They have says he Moses and the Prophets Let them hear them Now if in the Church of God among the Jews the same Course had been taken that is now in the Church of Rome the Rich Man might and in all Reason ought to have replyed Nay Father Abraham But they have not Moses and the Prophets nor are they permitted to Read them in a Language that they can understand And therefore this Advice is of no Vse to them And then he might with Reason have press'd him as he did that one might be sent to them from the Dead to Testifie unto them But it appears that Abraham was very positive and peremptory in this Advice and that he prefers the Knowledge of the Scriptures to any other Way and Means that could be thought of and that if this had not its Effect to perswade Men to Repentance and to preserve them from Hell he did not know any thing else that was so likely to do it For he concludes If they hear not Moses and the Prophets neither will they be perswaded the One rose from the Dead And this is the Conclusion of the Parable Which plainly shews what was the main Scope and Design of our Saviour in it namely to recommend to us the Use of the Holy Scriptures as the best and most effectual Means which the Wisdom of God hath provided for the Salvation of Mankind And now any Man would be apt to think that the declared Judgment of our Saviour in the case should go a great way even with the most Infallible Church in the World However this we must say that it is in truth a very hard case to which the Church of Rome hath reduced Men that it will neither allow them Salvation out of their Church nor the best and most effectual Means of Salvation when they are in it I might say much more upon this Head but this I hope may be sufficient The next Instance shall be in the Doctrine of Transubstantiation which is contrary to the Scriptures which after Consecration so frequently call the Elements Bread and Wine and which without Reason or Necessity puts an absurd and impossible Sense upon those words of our Saviour This is my Body which do no more prove Transubstantiation than those words This Cup is the New Testament do prove that the material Cup which was used in the Sacrament was substantially changed into the New Testament And no more than those Texts which affirm God to have Eyes and Ears and Hands do prove that he really hath so But besides the Contrariety of this Doctrine to Scripture nothing can be more repugnant to Reason It is so big with Contradictions and so surfeited of Impossibilities that it would be Endless to reckon them up And besides all this it plainly contradicts the clear and constant Evidence of Four of our Five Senses which whoever contradicts undermines the Foundation of all Certainty And then the Communion in one kind is plainly contrary to our Saviour's Institution of the Sacrament in both kinds as they themselves acknowledge And therefore the Council of Constance being sensible of this was forced to Decree it with an express Non obstante to the Institution of Christ and the Practice of the Apostles and the Primitive Church And their Doctrine of Concomitancy as if the Blood were in the Flesh and together with it will not help the matter Because in the Sacrament Christ's Body is represented as broken and pierced and exhausted and drain'd of its Blood and his Blood is represented as shed and poured out so that one Kind can by no means contain and exhibit both The next Instance is the Repetition of Christ's Propitiatory Sacrifice in the Mass so often as That is celebrated Against all Reason because the Sacrifice of Christ once offered upon the Cross was a full and perfect Propitiation for the Sins of the whole World and therefore ought not because it needs not to be again repeated for that End in any manner whatsoever And it is directly contrary to the main Scope of a great part of this Epistle to the Hebrews which shews the Excellency of the Gospel above the Law in this respect That the Expiatory Sacrifice of the Gospel was offered once for all whereas the Sacrifices of the Law were perpetually repeated Chap. 7. 27. Speaking of Christ who needs not daily as those High-priests to offer up Sacrifices first for his own Sins and then for the Peoples for this he did once when he offered up himself Chap. 9. 26. But once in the End of the World hath he appeared to take away Sin by the Sacrifice of himself And as it is appointed for all Men once to dye so Christ was once offered to bear the Sins of many And Chap. 10. 10. By the which Will we are sanctified through the Offering of the Body of Jesus Christ once for all And Verse the 12. But this Man after he had offered one Sacrifice for Sins for ever sat down on the right hand of God And Verse the 14. For by one Offering he hath perfected for ever them that are sanctified There cannot be plainer Texts for any thing in the Bible than that this Propitiatory Sacrifice was never to be repeated And whereas they say that the Sacrifice of the Mass is an unbloody Sacrifice This instead of bringing them off doth but intangle the Matter more For if Blood be offered in the Sacrifice of the Mass how is it an unbloody Sacrifice What can be more bloody than Blood And if Blood be not offered how is it Propitiatory Since the Apostle lays it down for a Certain Rule That without shedding of Blood there is no Remission of Sins i. e. There can be no Propitiation for the Sins of the Living or the Dead which the Church of Rome affirms there is I might have added one or two Instances more and then should have proceeded to shew in the Third place That we are to hold fast the Profession of our Faith without wavering against all the Temtations and Terrors of the World which is more especially and principally here intended by the Apostle in this Exhortation But I shall proceed no farther at present A SERMON ON HEB. X. 23. Let us hold fast the profession of our Faith without wavering for he is faithful that promised IN these words I have told you are contained I. An Exhortation to hold fast the profession of our faith or hope without wavering II. An Argument or Encouragement thereto because he is faithful that promised I am yet upon the first of these the Exhortation to Christians to be Constant and Steady in the Profession of their Religion Let us hold fast the profession of our Faith without wavering And that we

us 1. That our Condition in this World is very troublesom and unsettled This I take to be principally intended in the Metaphor of Strangers and Pilgrims Such was the Life of the Patriarchs which is here spoken of in the Text they had no constant Abode and fixt Habitation but were continually wandering from one Kingdom and Country to another in which Travels they were exposed to a great many Hazards and Dangers Afflictions and Miseries Affronts and Injuries as we read at large in the History of their Travels in the Old Testament And such is our Condition in this World it is often troublesom and always uncertain and unsettled 'T is often very troublesom Not to insist upon the weak Condition of Infancy and Childhood the helplesness of that State and insufficiency of it for its own Preservation and the Supply of its natural Wants and Necessities Not to mention the dangerous Vanity and desperate Folly of Youth nor the Infirmities and Contempts the many tedious and wearisom Days and Nights that Old Age is commonly grieved and afflicted withal to that degree as to make Life not only unpleasant but almost an intolerable Burden to us Not to dwell upon these which yet take up and possess a great Share and Portion of our Lives If we look upon Man in his best State we shall find him as David hath long since pronounced on him to be altogether Vanity We need not go a Pilgrimage and travel into remote Countries to make Life more troublesom and uneasie In what part of the World soever we are even that which we improperly call our own Home and Native Country we shall meet with Trouble and Inconvenience enough to convince us that we are but Strangers in it More especially good Men are peculiarly liable to a great many Evils and Sufferings upon account of their Piety and Virtue They are not of the World as our Blessed Saviour tells his Disciples John 15. 19. and because they are not of the world therefore the world hateth them and taketh all opportunities and occasions to vex and persecute them in one kind or other either by doing all manner of Evil to them or by speaking all manner of Evil of them But suppose we escape Trouble upon this account there are abundance of common and natural Inconveniences which render Human Life very uneasie For either we must live alone or in the Company and Society of others One of these two is necessary and unavoidable Suppose we would live alone How few are there that can enjoy themselves tolerably alone for any considerable time For though there be a great deal too much of Self-love in Mankind and Men are generally extreamly fond of themselves yet I know not how it happens tho so it is that very few Men in the World care for their own Company or can endure for any considerable time to converse only with themselves nay for the most part they are sooner glutted with themselves and surfeited of their own Conversation than of the worst Company they can meet with a shrewd Sign as one would think that they know something worse by themselves than of any body else or at least they know it more certainly It is a wise and deep Saying of Aristotle whoever affects to be alone must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either a God or a Wild Beast either he must be sufficient for himself and want nothing or of so wild and savage a Disposition as to destroy every thing that is weaker and to run away from every thing that is stronger than himself Now Man is neither good enough to be contented and satisfied with himself nor bad enough to hate and avoid every body else and therefore he must enter into Society and keep Company with other Men. And if we go abroad into the World and try the Conversation of Men it cannot but grieve us to see a great many things which yet we must see every Day the Censoriousness and Uncharitableness and Insincerity of Men one towards another to see with what Kindness they will treat one another to the Face and how hardly they will use them behind their Backs If there were nothing else this one naughty Quality so common and reigning among Mankind were enough to make an honest and true-hearted Man one that loves Plainness and Sincerity to be heartily sick of the World and glad to steal off the Stage where there is nothing native and sincere but all personated and acted where the Conversation of a great part of Men is all designing and insidious full of Flattery and Flashood of good Words and ill Offices One speaketh peaceably to his Neighbour with his mouth but in his heart he lieth in wait as it is in the Prophet Jer. 9. 8. And when a Man hath done all the good turns he can and endeavoured to oblige every Man and not only to live inoffensively but exemplarily he is fairly dealt withal and comes off upon good Terms if he can but escape the ill Words of Men for doing well and obtain a Pardon for those things which truly deserve Praise But setting aside these and the like melancholy Considerations when we are in the Health and Vigour of our Age when our Blood is warm and our Spirits quick and the Humour of our Body not yet turned and sowred by great Disappointments and grievous Losses of our Estates or nearest Friends and Relations by a long Course of Afflictions by many cross Events and calamitous Accidents yet we are continually liable to all these and the perpetual Fear and Danger of them is no small Trouble and Uneasiness to our Minds and does in a great measure rob us of the Comfort and eat out the Pleasure and Sweetness of all our Enjoyments and by degrees the Evils we fear overtake us and as one Affliction and Trouble goes on another succeeds in the place of it like Job's Messengers whose bad Tidings and Reports of calamitous Accidents came so thick upon him that they overtook one another If we have a plentiful Fortune we are apt to abuse it to Intemperance and Luxury and this naturally breeds Bodily Pains and Diseases which take away all the Comfort and Enjoyment of a great Estate If we have Health it may be we are afflicted with Losses or deprived of Friends or cross'd in our Interests and Designs and one thing or other happens to impede and interrupt the Contentment and Happiness of our Lives Sometimes an unexpected Storm or some other suddain Calamity sweepeth away in an instant all that which with so much Industry and Care we have been gathering many Years Or if an Estate stand firm our Children are taken away to whose Comfort and Advantage all the Pains and Endeavours of our Lives were devoted Or if none of these happen as it is very rare to escape most or some of them yet for a Demonstration to us that God intended this World to be uneasie to convince us that a perfect state of Happiness