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	bread_n	hand_n	5,443	4	5.5679	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91998	A den of theeves discovered. Or certaine errours and false doctrines, delivered in a sermon at a visitation holden at Baldocke in the county of Hertford, Decemb. 9. 1641. By Henry Denne, curate at Pyrton in Hertfordshire. And since printed by his owne appointment. Contradicted justly by many of the auditors. And confuted by Thomas-Atvvood Rotherham, now rector of St John Zacharies, London, and sometimes vicar of Iclkeford in Hertfordshire, neare Hitchin. Here you have the point of iustification by free grace fully handled, together with many difficult places of Scriptnre [sic] (much abused) plainly expounded; and some speciall cases of conscience resolved, whereby the weakest Christian, in the greatest conflict, may gather true and solid comfort. With severall tables very necessary and usefull for the reader. Published by authority.	Rotherham, Thomas Atwood, d. 1657.	1643 (1643)	Wing R2000; Thomason E251_3; ESTC R212516	114,466	110

Chamier de Sacram. V. T. lib. 3. cap. 2. Eucharist which we call the Lords Supper as well as we The Argument runnes thus The Eucharist is the Communion of the body and blood of Christ but Manna and water out of the Rocke were to the Israelites the Eucharist Therefore Manna and water out of the Rocke were to the Israelites the Communion of the body and blood of Christ It cannot therefore be denied but the Sacraments were to the Fathers in regard of the thing signified the same and equal to the Sacraments in the New Testament Saint (q) Aliud illi aliud nos sed specie visibili quod tamen hoe idem significaret virtute Spiritali Augustin in Evang. Joan. Tract 26. Col. mihi 228. Augustin saith The Sacraments of the Fathers in regard of the outward signes differ from ours but in regard of the substance and the thing signifyed they are the same This place then doth absolutely prove that they were not under the curse but had actuall remission and the knowledge of it present Page 56. At the latter end his Answer is They did cate the same meate but not after the same manner for they did eate Christ to come not present This is a new manner of eating Christ in the Sacrament which cannot be proved by Scripture There is in the Sacrament of the Eucharist a threefold (r) Ad ipsum Sacramentum Eucharistiae quod attinet est ibi mandacatio bibitio triplex 1 Oralis five corporalis 2 Spiritualis 3 Sacramentalis Lawrent Dialog Encharist pag. 460. eating First Orall or corporall Secondly Spirituall Thirdly Sacramentall Now all true beleevers doe spiritually eat the body and blood of Christ which really and indeed is taken and received not with the mouth of the body corporally but with the mouth of Faith spiritually The manner of their eating was by Faith ours is the same To say a man eats a thing to come is a grosse piece of non-sense How can that be can one eate that which he hath not can he eate bread to come Christ was as really present to the Fathers in their Sacrament of the Eucharist as he is to us in the Sacrament of the Lords Supper But that I may not be mistaken I will set downe what I meane by Christs reall presence in the Sacrament though we hold a reall presence of Christs body and blood in the Sacrament yet doe we not take it to be locall bodily or substantiall but spirituall and mysticall First to the signes by Sacramentall relation Secondly to the Communicants by Faith alone The first stands in this That when the elements of Bread and Wine are present to the hand and to the mouth of the receiver at the very same time the body and blood of Christ are presented to the minde thus and no otherwise is Christ present with the signes The second presence in respect of the Communicants is that Christ is really present to their beleeving hearts They by Faith applying when God gives Christ with his benefits and man for his part by Faith receives the same as they are given There ariseth that union which is betweene every good receiver and Christ himselfe which union is not forged but a reall true and neare conjunction nearer then which none is or can be because it is made by a solemne giving and receiving that passeth betweene God and Man as also by the bond of one and the same Spirit To come then to the point considering there is a reall union and consequently a reall communion betweene us and Christ there must needs be such a kinde of presence wherein Christ is truely and really present to the heart of him that receives the Sacrament in Faith And such a reall Communion was there betweene the Fathers and Christ and such a presence wherein Christ was really present to them in the Old Testament who received the Sacraments in Faith We conclude then they did cate Christ present If it be objected Christ was not in their time come in the flesh The Apostle makes answer (a) Est etiam fides praeteritarum rerum praesentium suturarum Aug. Ench●rid on cap. 8. Exhibitus patribus in promissione ita ut eorum fidei non minus praesens suerit sanguis Christi fundendus quam fidci nostrae praesens est jam ol●m effusus Tessan praelect in loc Heb. 11.1 Now Faith is the substance of things hoped for the evidence of things not seene This place concernes the Worthies in the Old Testament as appeares in the following part of the chapter and stands in opposition to those who thinke things not to be truely present which are present by Faith So that Christ was present in his incarnation to the Fathers not in opinion or imaginarily but truely and really not potentially but actually God freely giving and they by Faith receiving whole Christ God and Man together with all his benefits were in eodem instanti in that very present point of time justified and their sinnes pardoned and actually remitted and did beleeve actuall and eternall remission of sinnes present to their soules for their everlasting salvation The blood of Christ being by Faith instantaneally and efficaciously present to them before his comming as it is to us now since his comming in the flesh But as he would have it the Fathers ate him to come we eate him gone and past and what will follow That neither they nor we but onely they who lived in the dayes of his flesh eate him present what 's become of Faith all this while Pag. 67. Doe you not saith he remember what was (c) Parcius ista memento whispered at the Assize some yeares past That the great malefactours condemned the little ones This it may be was true To this I answer there was a whispering at the Assize some yeares past That there was a great Malefactor as it seemed probable to cloake his owne guilt would have condemned and did accuse the innocent Pag. 73. Who would have thought saith he but that zeale for the Sabbath and God had beene an undoubted marke of Salvation but he concludes you see the contrary To this I answer had it beene true zeale it had beene an undoubted marke of a true Christian bat his words were when he preacht That people might make a strict conscience of the observation of the Sabbath and yet stone Christ out of the Church which to me seemes to be a lewd speech strictnesse implying sinceritie besides they that questioned our Saviour did it not so much out of conscience as humour Pag. 74. He propounds this question First whether a desire to be saved be an infallible note of salvation he saith the safest way is to say no. Secondly whether a desire to beleeve be Faith it selfe To this I answer if he speakes of every defire of salvation the question is needlesse and to propound a question of so great consequence without further expressing himselfe is but to set

alium atque alium populum nec terminant gratiam Dei ab aeterno illi destinatam Muscul in loc alterations of some men dying and others being borne doe not constitute another and another people neither doe they terminate the grace of God destinated to his people from eternity to this or that particular generation of beleevers seeing that all the severall generations of beleevers are but one people of God and Christ is the gift of this people of God The same yesterday and to day and for ever And though Christ was to be borne in time to (h) Quamvis enim futurum hoc esset post aliquot secula ipsa tamen gratiae hujus communicatio non erar tempori nativitatis Christi alligata sed toti Ecclesiae electorum inde a principio illius ad finem usque destinata Muscul in loc come many Ages after yet the communication of this grace was not tyed to the time of Christs Nativity but was destinated and appointed to the whole Church of God from the beginning to the end who as I said before though they consist of diverse Generations of men and lived in severall ages of the world yet make but one Church and people of God Consider the objection Pag. 55. line 8. If any man say they speake sometime in the present and preterperfect tense I answer saith he with Saint Peter That not unto themselves but unto us they did minister those things 1 Pet. 1.12 Let us looke into the true meaning of this place it may be understood these wayes First The Prophets prophesied not unto themselves that is to the Jewes but to us Christians for they did (i) Praedixerunt enim Christi adventū vocationem grat●ā salutem obventuram Christanis non Judae●● Cornel. a Lapide in loc foretell the comming of Christ vocation grace and salvation to come to Christians not to Jewes according to that of the Apostle 1 Cor. 10.11 These are written for our admonition upon whom the ends of the world are come Secondly they did minister not unto themselves The Apostle meaneth that those things which they prophesied did not belong unto themselves as is plaine Act. 15.11 But the sufferings and glory of Christ were revealed to them not so much for their (k) Non tā ip sorū causa quā vestri qu●●ratis co●um lib●os lectu●i Est●us in loc sakes who did already beleeve as for ours who were to read their bookes that so our Faith likewise might be confirmed concerning him considering the Doctrin of the Prophets Apostles to be one the same concerning his incarnation Thirdly Not unto (l) Non suo tempore sed nostro Lawren in loc themselves but unto us that is they did minister those things and did foretell that which was to be fulfilled not in their times but in our times Looke then upon this 1 Pet. 1.10 11 12. You shall see that the Prophets were not Ministers of the Letter but of the Spirit ver 11. The Spirit of Christ was in them They were Ministers likewise of the Gospell ver 10. Prophesied of the Grace that should come They were Evangelicall Prophets and Propheticall Evangelists and no question they did not want the fruite and benefit of their owne Prophesies neither were they excluded from the grace of Christ and the fruition and injoyment of Christ being made partakers of the same salvation with us though they did not see the Complement and fulfilling of the promise in regard of Christs apparition (m) Quibus etiam ait pa●esactum ver 12. Eos non sibi sed nobis illa administrate non quantum ad fruitionem illi enim ejusdem salutis participes fiunt sed quoad Christi apparitionem Tossan praelect in loc and exhibition in the flesh with their bodily eyes yet by they eye of Faith they did see and injoy the present benefit of Christs Incarnation and Manifestation in the flesh Whereas he sayes Page 55. line 14. John speakes of the time hard at hand or present We confesse that this manner of speaking hath respect to the predictions concerning the Messias but yet it doth not deny but that the Kingdome of God as Kingdome is here taken for the Kingdome of (n) Regnum coelorum regnū gratiae vocat misericordiae Dei in Christo Pareus in loc Grace was alwayes at hand to true penitents and that Christ was neerer to them that lived many ages before John who saw him with the eyes of Faith in his incarnation many yeares before than to them who lived in Johns time and saw him in his humane nature onely with the eyes of the body Page 55. The three last lines there are these words The Apostle after our Saviours Ascension speakes as of a thing actually past and done shewing plainely the way and meanes whereby the Sonne of God hath purged and sanctified his Church he proveth this Heb. 10.14 By one offering he hath ever perfected them that are (o) Comprehendit hoc nomine omnes Dei Filios Calvin Christus qui nun● ad dextram Dei sede● ●nico suo sacrificio omnibus quorquot salvandi sunt remissionem plen●ssimam omnium peccatorum unpetravit Luc. Osiand in loc sanctified I answer That Christs one offering was ever the way to perfect such as were sanctifyed Beleevers in all times of the world having no other way and this offering did extend it selfe to all beleevers in regard of time past present and to come Dare any man conclude from this place that Beleevers were not actually sanctifyed purged and perfected and their sins actually remitted before Christs Ascension into Heaven if they doe t is popery if not worse Pag. 56. at the latter end saith he There are I confesse many difficulties in the way but I have not now leisure to remove them The greatest is that the Jewes are said to eate the same spirituall meate and drinke the same spirituall drinke 1 Cor. 10.3 4. This objection was not made when he Preacht but was put to him since and he could not answer it 'T is strange that having so long time before he Printed his Sermon that he should in Print say he had not leisure to remove it But I beleeve him for this place doth tell him to his face that his Doctrine is false and this he will never be able to remove But to open this Scripture They did eate the same spirituall meate and dranke the same spirituall drinke to wit the body and blood of Christ t is plaine then that they were not under the curse The Apostle in this place proves that the Fathers had the Sacrament of the (p) Eucharistia est Communio corporis sanguinis Christi At Manna aqua ex rupe fuerunt Israelitis Eucharistia Ergo Manna Aqua ex rupe suerunt Israelitis Communio corporis sanguirus Christi non potest ergo negati Sacramenta veteribus fuisse quod ad rem attinet paria novis